Yet the New Negro must be seen in the perspective of a New World, and especially of a New America. Europe seething in a dozen centers with emergent nationalities, Palestine full of a renascent Judaism—these are no more alive with the progressive forces of our era than the quickened centers of the lives of black folk. America seeking a new spiritual expansion and artistic maturity, trying to found an American literature, a national art, and national music implies a Negro-American culture seeking the same satisfactions and objectives. Separate as it may be in color and substance, the culture of the Negro is of a pattern integral with the times and with its cultural setting. The achievements of the present generation have eventually made this apparent. Liberal minds to-day cannot be asked to peer with sympathetic curiosity into the darkened Ghetto of a segregated race life. That was yesterday. Nor must they expect to find a mind and soul bizarre and alien as the mind of a savage, or even as naive and refreshing as the mind of the peasant or the child. That too was yesterday, and the day before. Now that there is cultural adolescence and the approach to maturity,—there has come a development that makes these phases of Negro life only an interesting and significant segment of the general American scene.
Until recently, except for occasional discoveries of isolated talent here and there, the main stream of this development has run in the special channels of “race literature” and “race journalism.” Particularly as a literary movement, it has gradually gathered momentum in the effort and output of such progressive race periodicals as The Crisis under the editorship of Dr. Du Bois and more lately, through the quickening encouragement of Charles Johnson, in the brilliant pages of Opportunity, a Journal of Negro Life. But more and more the creative talents of the race have been taken up into the general journalistic, literary and artistic agencies, as the wide range of the acknowledgments of the material here collected will in itself be sufficient to demonstrate. Recently in a project of The Survey Graphic, whose Harlem Number of March, 1925, has been taken by kind permission as the nucleus of this book, the whole movement was presented as it is epitomized in the progressive Negro community of the American metropolis. Enlarging this stage we are now presenting The New Negro in a national and even international scope. Although there are few centers that can be pointed out approximating Harlem’s significance, the full significance of that even is a racial awakening on a national and perhaps even a world scale.
That is why our comparison is taken with those nascent movements of folk-expression and self-determination which are playing a creative part in the world to-day. The galvanizing shocks and reactions of the last few years are making by subtle processes of internal reorganization a race out of its own disunited and apathetic elements. A race experience penetrated in this way invariably flowers. As in India, in China, in Egypt, Ireland, Russia, Bohemia, Palestine and Mexico, we are witnessing the resurgence of a people: it has aptly been said,—“For all who read the signs aright, such a dramatic flowering of a new race-spirit is taking place close at home—among American Negroes.”
Negro life is not only establishing new contacts and founding new centers, it is finding a new soul. There is a fresh spiritual and cultural focusing. We have, as the heralding sign, an unusual outburst of creative expression. There is a renewed race-spirit that consciously and proudly sets itself apart. Justifiably then, we speak of the offerings of this book embodying these ripening forces as culled from the first fruits of the Negro Renaissance.
Washington, D. C.