The House Negro and the Field Negro: Suffer Peacefully

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Message to the Grass Roots

On his 2018 album I Self Lord and Master (I.S.L.A.M.), lyricist Recognize Ali released the song “Liftin Me Higher” that featured a sample of the 1963 speech “Message to the Grass Roots” by the late black nationalist leader el-Hajj Malik el-Shabazz (better known as Malcolm X) who said:

All the revolutions that’s going on in Asia and Africa today are based on what? Black nationalism. A revolutionary is a black nationalist. He wants a nation. I was reading some beautiful words by Reverend Cleage, pointing out why he couldn’t get together with someone else here in the city, because all of them were afraid of being identified with black nationalism. If you’re afraid of black nationalism, you’re afraid of revolution. And if you love revolution, you love black nationalism.

To understand this, you have to go back to what young brother here referred to as the house negro and the field negro back during slavery. There was two kinds of slaves. There was the house negro and the field negro. The house negroes, they lived in the house with master. They dressed pretty good. They ate good, because they ate his food, what he left. They lived in the attic or the basement, but still they lived near their master, and they loved their master more than the master loved himself. They would give their life to save the master’s house quicker than the master would.

If the master said, “We got a good house here,” the house negro would say, “Yeah, we got a good house here.” Whenever the master said we, he said we. That’s how you can tell a house negro. If the master’s house caught on fire, the house negro would fight harder to put the blaze out than the master would. If the master got sick, the house negro would say, “What’s the matter, boss, we sick?” We sick! He identified himself with his master more than his master identified with himself.

And if you came to the house negro and said, “Let’s run away. Let’s escape. Let’s separate,” the house Negro would look at you and say, “Man, you crazy. What you mean, separate? Where is there a better house than this? Where can I wear better clothes than this? Where can I eat better food than this?” That was that house negro. In those days he was called a house nigger! That’s what we call him today, because we’ve still got some house niggers running around here.

This modern house negro loves his master. He wants to live near him. He’ll pay three times as much as the house is worth just to live near his master, and then brag about “I’m the only negro out here.” “I’m the only one on my job.” “I’m the only one in this school.” You’re nothing but a house negro! If someone came to you right now and said, “Let’s separate,” you’d say the same thing that the house negro said on the plantation, “What you mean, separate? From America? This good white man? Where you going to get a better job than you get here?” I mean, this is what you say. “I ain’t left nothing in Africa.” That’s what you say. Why, you left your mind in Africa!

On that same plantation, there was the field negro. The field negro, those were the masses. There was always more negroes in the field than there was negroes in the house. The negro in the field caught hell. He ate leftovers. In the house, they ate high up on the hog. The negro in the field didn’t get nothing but what was left of the insides of the hog. They call them chitterlings nowadays. In those days, they called them what they were: guts. That’s what you were, a gut-eater. And some of you all are still gut-eaters!

The field negro was beaten from morning until night. He lived in a shack, in a hut. He wore old castoff clothes. And he hated his master. I say he hated his master! He was intelligent.

That house negro loved his master. But that field negro, remember, they were in the majority, and they hated the master. When the house caught on fire, he didn’t try and put it out. That field negro prayed for a wind, for a breeze. When the master got sick, the field negro prayed that he’d die. If someone come to the field negro and said, “Let’s separate. Let’s run,” he didn’t say, “Where are we going?” He’d say, “Anyplace is better than here!”

You’ve got field negroes in America today. I’m a field negro! The masses are the field negroes. When they see this man’s house on fire, you don’t hear these little negroes talking about “our government is in trouble.” They say, “The government is in trouble.” Imagine a negro, “Our government!” I even heard one say “our astronauts.” They won’t even let him near the plant, and “our astronauts!” “Our Navy.” That’s a negro that’s out of his mind. That’s a negro that’s out of his mind!

Just as the slave master of that day used Tom, the house negro, to keep the field negroes in check, the same old slave master today has negroes who are nothing but modern Uncle Toms, 20th-century Uncle Toms, to keep you and me in check, keep us under control, keep us passive and peaceful, and nonviolent. That’s Tom making you nonviolent.

It’s like when you go to the dentist, and the man is going to take your tooth. You’re going to fight him when he starts pulling. So he squirts some stuff in your jaw called Novocain, to make you think they’re not doing anything to you. So you sit there, and because you’ve got all of that Novocain in your jaw, you suffer peacefully. Blood running all down your jaw, and you don’t know what’s happening, because someone has taught you to suffer peacefully.

The white man do the same thing to you in the street, when he’s going to want to put knots on your head and take advantage of you, and don’t have to be afraid of you fighting back. To keep you from fighting back, he gets these old religious Uncle Toms to teach you and me, just like Novocain, suffer peacefully. Don’t stop suffering; just suffer peacefully. As Reverend Cleage pointed out, “Let your blood flow in the streets.” This is a shame. And you know, he’s a Christian preacher. If it’s a shame to him, you know what it is to me.

There’s nothing in our book, the Quran, but you call it Ko-ran, teaches us to suffer peacefully. Our religion teaches us to be intelligent. Be peaceful, be courteous, obey the law, respect everyone, but if someone puts his hand on you, send him to the cemetery! That’s a good religion! In fact, that’s that old-time religion! That’s the one that ma and pa used to talk about. An eye for an eye, and a tooth for a tooth, and a head for a head, and a life for a life, that’s a good religion! No one resents that kind of religion being taught but a wolf who intends to make you his meal.

This is the way it is with the white man in America. He’s a wolf and you’re sheep. Anytime a shepherd, a pastor, teaches you and me not to run from the white man and, at the same time, teaches us don’t fight the white man, he’s a traitor to you and me. Don’t lay down our life all by itself. No, preserve your life. It’s the best thing you got. If you’ve got to give it up, let it be even Steven.

The slave master took Tom and dressed him well and fed him well, and even gave him a little education—a little education, gave him a long coat and a top hat, and made all the other slaves look up to him. Then he used Tom to control them. The same strategy that was used in those days is used today by the same white man. He takes a negro, a so-called negro, and makes him prominent, builds him up, publicizes him, makes him a celebrity, and then he becomes a spokesman for negroes and a negro leader.

Throughout my life, since my youth and well into middle adulthood, I’ve valued the teachings of Malcolm X. Although I wasn’t alive during the time he delivered the speech “Message to the Grass Roots”, my late stepmom was. I now recall a conversation I had with her about suffering.

For context, the American Psychological Association defines suffering as “the experience of pain or acute distress, either physical or psychological, in response to a physical trauma or a significant event, particularly one that is threatening or involves loss (e.g., the death of a loved one).”

My stepmom was black, and even as I look white, she understood that for most of my life I’ve identified as either black or biracial (black and white). When it came to the house negro and the field negro dichotomy, I told my stepmom that without a doubt I was associated with the field.

She patiently reminded me that if I’d been born during the time of chattel slavery, I would likely have been placed within the house on a plantation. “Then I would’ve burned down the house,” I responded, “because I’m a field nigga, no matter how I look! I’d of burned it to the ground!”

A Christian woman, my stepmom reminded me of the religious principles up with which I was raised. “The Bible teaches us to be long-suffering,” she stated, “and you were taught to turn the other cheek.” My stepmom’s remark wasn’t inaccurate, even if I didn’t like hearing it.

Nevertheless, a major challenge of my lifetime has been as I stated in Charity Starts at Home: The Good Fight, “I like Phonte’s song ‘The Good Fight’ and how the lyricist morally and ethically considered the proposition, ‘Every day we wake up, there’s the legitimate struggle between doin’ what’s right, or just doin’ some nigga shit.”

In many ways, before learning of the psychotherapeutic modality that I now practice, my late stepmom helped keep me out of long-term incarceration and alive. To my core, as a fundamental component of my character, I’m in the metaphorical field on a systemic plantation of life.

Thus, I don’t identify with the house negro motif. All the same, I recognize that suffering peacefully aligns with my interest and goal to remain out of a box and above ground. This is where daily practice of Rational Emotive Behavior Therapy (REBT) is worth discussing.

REBT

REBT uses the ABC model to illustrate that when an undesirable Action occurs and you Believe an unhelpful narrative about the event, it’s your unfavorable assumption, not the occurrence itself, that causes an unpleasant Consequence. This is known as distress or disturbance.

In particular, there are four predominate irrational beliefs which people often use to upset themselves: global evaluations, low frustration tolerance, awfulizing, and demandingness. When contemplating these unproductive beliefs, think of the acronym GLAD.

Additionally, from a psychological standpoint, people distress or disturb themselves using a Belief-Consequence (B-C) connection. Of course, this isn’t to suggest that in the context of the naturalistic or physical world there is no Action-Consequence (A-C) connection.

For instance, from an A-C perspective, when a person is forced into slavery by the elimination of one’s personal rights while being treated as a piece of property (Action), then this individual will involuntarily work for little or no pay while being answerable to a slave master (Consequence).

Yet, from a B-C view, a person is forced into slavery (Action) and Believes, “Life is worthless without personal rights [G], and I can’t stand living this way [L], because it’s terrible [A], and I must not be forced to endure slavery [D],” as this script then causes depression (Consequence).

Addressing how people upset themselves with unhelpful attitudes, the ABC model incorporates Disputation of unproductive philosophies of life in order to explore Effective new beliefs. Whereas rigid beliefs cause self-disturbance, flexible beliefs result in an un-disturbed condition.

Foreseeably, some people may misperceive my description of a GLAD attitude about slavery as something akin to apologetics (systematic argumentative discourse in defense) for slavery. Bear in mind that, to my core, I identify with the field negro! Still, herein, I’m arguing for rationally.

Now, aside from the ABC model, REBT uses unconditional acceptance (UA) to relieve self-induced suffering. This is accomplished through use of unconditional self-acceptance (USA), unconditional other-acceptance (UOA), and unconditional life-acceptance (ULA).

Whereas the ABC model is a scientific approach to wellness, UA serves as a philosophical method for un-disturbing yourself. I view the former as an abortive approach to disturbance and the latter as a preventative method. Of course, not all REBT practitioners use the same style as I.

With my approach to REBT, I incorporate author Stephen Covey’s concepts regarding the circles of control, influence, and concern, as well as an area of no concern. UA maps onto the circle of control (USA), circle of influence (UOA), and circle of concern and area of no concern (ULA).

The circle of control encompasses only oneself, the circle of influence encapsulates elements which may be subject to one’s sway, the circle of concern engrosses most matters one can imagine, and the area of no concern relates to all content which isn’t yet imagined.

It’s worth noting that intertwined with UA is Stoicism (the philosophy of the Stoics, indifference to pleasure or pain, and acceptance of misfortune without complaint or discernible emotion). As an example, one source states of ancient Stoic philosopher Epictetus:

Epictetus was a Greek Stoic philosopher. He was born into slavery at Hierapolis, Phrygia (present-day Pamukkale, in western Turkey) and lived in Rome until his banishment, after which he spent the rest of his life in Nicopolis in northwestern Greece.

Epictetus studied Stoic philosophy under Musonius Rufus and after manumission, his formal emancipation from slavery, he began to teach philosophy. When philosophers were banished from Rome by Emperor Domitian toward the end of the first century, Epictetus founded a school of philosophy in Nicopolis.

He taught that philosophy is a way of life and not simply a theoretical discipline. To Epictetus, all external events are beyond our control; he argues that we should accept whatever happens calmly and dispassionately. However, he held that individuals are responsible for their own actions, which they can examine and control through rigorous self-discipline.

Epictetus was once a slave, presumably subject to oppressive conditions. Also, he taught people to live according to tenets of Stoic philosophy, not to merely preach it. This necessitated personal responsibility and accountability (collectively “ownership”) for one’s own actions.

Alternatively, Malcolm X lived during the civil rights movement, probably subject to oppressive conditions. As well, he taught people to live peacefully – unless they were treated hostilely. Unlike accepting personal ownership, Malcolm X apparently advocated collective ownership. 

I have no way of knowing this, as Epictetus and Malcolm X are dead, yet I imagine that the latter would’ve viewed the former as a house negro—someone who taught people to suffer peacefully. Whether or not one who’s in the metaphorical field values this claim all depends on one’s aims.

As expressed herein, prior to learning of REBT, my late stepmom helped keep me out of long-term incarceration and alive. She’s no longer living, though I remain on a systemic plantation of life. Therefore, while in the metaphorical field, I rationally consider my objectives.

I want to remain out of a box and above ground. Yet, my stepmom is no longer alive to hold me collectively responsible and accountable. Therefore, I take personal ownership of my reactions to undesirable circumstances. In this way, I’m not figuratively owned by anyone or anything.

This approach to rational living is empowering! Given Malcolm X’s example, I can suffer peacefully when given the Novocain of Stoicism. You can opt out of anesthetic if you choose. If we’re both going to undergo an uncomfortable procedure (i.e., life), then why not practice UA?

In closing, I still identify with those people in the field rather than those individuals in the house. Given radical circumstances (e.g., societal collapse), such as the proverbial house catching fire, I may not try to extinguish the flames. Still, those aren’t the conditions in which I currently live.

For now, I’ll remain in the field while opting for the approach to living well offered by Epictetus—a former slave. This method is aligned with my interests and goals, with which my late stepmom collectively assisted, as I now take personal ownership in her absence.

If you’re looking for a provider who tries to work to help understand how thinking impacts physical, mental, emotional, and behavioral elements of your life—helping you to sharpen your critical thinking skills, I invite you to reach out today by using the contact widget on my website.

As a psychotherapist, I’m pleased to try to help people with an assortment of issues ranging from anger (hostility, rage, and aggression) to relational issues, adjustment matters, trauma experience, justice involvement, attention-deficit hyperactivity disorder, anxiety and depression, and other mood or personality-related matters.

At Hollings Therapy, LLC, serving all of Texas, I aim to treat clients with dignity and respect while offering a multi-lensed approach to the practice of psychotherapy and life coaching. My mission includes: Prioritizing the cognitive and emotive needs of clients, an overall reduction in client suffering, and supporting sustainable growth for the clients I serve. Rather than simply trying to help you to feel better, I want to try to help you get better!

Deric Hollings, LPC, LCSW

Photo credit (edited), fair use

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