MIA > Archive > C.L.R. James
From New International, Vol. 6 No. 4, May 1940, pp. 92–93.
Transcribed & marked up by Einde O’Callaghan for the Marxists’ Internet Archive.
Black Bigger Thomas, native son, stifled by and inwardly rebellious against white America’s treatment of him, by accident murders a white girl. For him this murder is the beginning of a new life. In striking such a blow against his hated enemies, in the struggle to outwit them and evade capture, his stunted personality finds scope to expand. Before he is sentenced to death, the sincere efforts of two white Communists to save him teach him that all whites are not his enemies, that he is not alone, that there is a solidarity of all the oppressed.
Such, finely audacious and magnificently simple, is the theme, sprung from such a wealth of emotional vitality and presented with such power of literary realization that it forces discussion and unwilling reconsideration of the world’s No. i minority problem, the Negro question in America. The book therefore is not only a literary but also a political event. Here we are concerned with a revolutionary interpretation of Bigger Thomas, an aspect, not unnaturally, neglected or misunderstood by all reviewers, “Marxist” or otherwise. The career of Bigger Thomas is a symbol and prototype of the Negro masses in the proletarian revolution.
Bigger hates white people with a consuming hatred. So do the great masses of Negroes. Quite often the hate is hidden, sometimes it is buried deep out of sight, sometimes it is twisted into its opposite, a passionate religiosity. But it is there, and speakers, particularly Negro speakers, can always elicit it from any Negro gathering. It represents ten generations’ experience of injustice, of humiliation, of suppressed resentment and bitterness. But if Negroes hate whites, they also fear them, their knowledge, their power, their ruthlessness – also the accumulated experience of the generations.
This hate will be one of the most powerful forces in the Negro revolution. In the South an iron system holds the Negroes down. But Southern whites know quite well what fires smoulder behind the deference and the humility. “If you let a nigger forget himself, you have to kill him,” is one of their commonest expressions. As long as society in the South maintains its integrity, the Negroes will continue to be docile. But if the solid South does not remain solid, if that society ever goes to pieces, then, wherever the Negroes outnumber the whites, we shall see some of the bloodiest massacres that this continent has known. Whoever doubts this should study the slave revolt of Spartacus, and the black revolt in San Domingo: the end of the San Domingo revolt was the complete annihilation of the white population.
America differs from San Domingo in one important respect: the Negroes are a minority and in a proletarian revolution the white proletariat of the North will be dominant. Its aim will be to tear the poor whites of the South from the leadership of the Southern landlords and capitalists, by precept and example to make them aware of their solidarity with the Negroes. The strength and organization of the Northern proletarians; the extent of the social disintegration in the South driving blacks and poor whites closer together, will shape the course of the struggle.
In a profound sense Bigger Thomas is a “typical” Negro. His hatred of whites, his sense of his wrongs and his forcibly limited life, his passionate desire to strike at his enemies, all this is racial. He is different from other Negroes only in the fact that his nature is such that he cannot contain himself.
Bigger, having killed by accident, now has to save himself. He must match his wits against this whole powerful white world, which has hitherto held him chained, and in this conflict he finds himself. The murder of Mary is an accident, rooted though it is in the social order. But his acceptance of full responsibility for it is a revolutionary act. To scheme, to plan, to fight – this is to be free. In this bold stroke, the central theme of his book, Wright has distilled the very essence of what is the Negro’s future. The great masses of Negroes carry in their hearts the heavy heritage of slavery, and their present degradation. Such has been their past, it is their present, and, as far as they can see, it is their future. It is the revolution which will lift these millions from their knees. Nobody can do it for them. Men, personalities, will be freed from the centuries of chains and shame, as Bigger’s personality was freed, by violent action against their tyrants. It is on the evening after the battle, with smoking rifle and dripping bayonet, that the Negro will be able to look all white men in the face, will be able to respect himself and be respected. Wright notes that Bigger had no confidence in other Negroes; they were too afraid and too conscious of fear to trust one another. That confidence in himself which Bigger earned by the unwitting murder of Mary, millions of Negroes will gain only by the revolution. There is no other way for them.
The finest passages in the book describe Bigger’s fight against capture, and it is curious how blind all have been to the overwhelming significance of this. What hero in what literature ever fought his fight with such courage and such determination? As he reads in the paper that the crime has been pinned on him, “his right hand twitched. He wanted a gun in that hand. He got his gun from his pocket and held it. He read again.” Thenceforward he fights. The murder of Bessie, his girl friend, is subordinate to his great purpose, to fight against these tyrants and torturers. He couldn’t leave Bessie behind, and he couldn’t take her. Therefore he had to destroy her. In the abstract it is a revolting crime. But whoever has entered into the spirit of the new Bigger must see it as he saw it. Eight thousand white men with guns and gas were out looking for him. Without bravado, without self-pity, he fought.
A small black object fell near his head in the snow, hissing, shooting forth a white vapor, like a blowing plume, which was carried away from him by the wind. Tear gas! With a movement of his hand he knocked it off the tank. Another came and he knocked it off. Two more came and he shoved them off. The wind blew strong, from the lake. It carried the gas away from his eyes and nose. He heard a man yell,
“Stop it! The wind’s blowing it this way! He’s throwing ‘em back!”
The bedlam in the street rose higher; more men climbed through trapdoors to the roof. He wanted to shoot, but remembered that he had three bullets left. He would shoot when they were closer and he would save one bullet for himself. They would not take him alive.
“Come on down, boy!”
He did not move; he lay with gun in hand, waiting. Then, directly under his eyes, four white fingers caught hold of the icy edge of the water tank. He gritted his teeth and struck the white fingers with the butt of his gun. They vanished and he heard a thud as a body landed on the snow-covered roof. He lay waiting for more attempts to climb up, but none came.
“It’s no use fighting, boy! You’re caught! Come on down!”
He knew that they were afraid, and yet he knew that it would soon be over, one way or another; they would either capture or kill him. He was surprised that he was not afraid. Under it all some part of his mind was beginning to stand aside; he was going behind his curtain his wall, looking out with sullen stares of contempt. He was outside of himself now, looking out, he lay under a winter sky lit with tall gleams of whirling light, hearing thirsty screams and hungry shouts. He clutched his gun, defiant, unafraid.
More than the mere desire to live was at stake. It was the bursting pride of a spirit long cramped and oppressed that found itself free at last. All students of revolutionary history know it: the legions of Spartacus, Cromwell’s Ironsides, the Paris enragés, the Russian workers defending Petrograd against Udenitch, the Spanish workers defending Madrid, the march of the Chinese Communists across China in 1936. That was the spirit of defiance and determination in which Bigger fought.
In prison, fighting for a clear realization of what has happened to him, Bigger attains the highest stage of his development: he learns that the two white Communists are his friends. They prove it in action. Here again Bigger’s experience typifies another important revolutionary truth. Masses learn by experience, not by propaganda, and the Negro masses in particular will have to be shown solidarity in action and not in logic. There will be many Negroes in the revolutionary party, but the vast majority will in all probability learn the lesson of class solidarity as Bigger learned it.
Did Wright consciously epitomize Negro revolutionary struggle in the career of Bigger Thomas? The question is irrelevant. The artist, by methods compounded of conscious logic and his own intuition, observes society and experiences life. He comes to his conclusions and embodies them in character, scene, and dramatic situation. According to the depth of his penetration and the sweep of his net, his capacity to integrate and reproduce, he writes his novel, paints his picture, or composes his symphony. Psychologist, historian, politician, or revolutionary, drawing on his own experience, see symbols, parallelism, depth and perspective unsuspected by the creator. The artist can see the truth and nothing but the truth, but no one can expect him to see the whole truth.
In our age literature, especially literature of this kind, cannot be divorced from politics. Wright is a Stalinist. In this novel a scrupulous artistic integrity enables him to draw white Communists, if not with the same success as Negroes, yet without bias or subservience to the Stalinist conception of the party and the party “line.” But he treads a dangerous road. Stalinism has destroyed the literary and artistic life of Russia, it has ruined Malraux, one of the most gifted of contemporary writers. In that evil garden nothing creative flourishes. The artist in uniform soon ceases to be an artist. The Stalinists are past masters in the art of enveloping, suborning, corrupting. It will be a pity if they succeed in perverting and blighting this splendid talent.
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