It is a well-known fact that the Negro is, in the South, a second class citizen. But even in the rest of the United States, in the land of Whitman, Emerson, Lincoln, and Susan P. Anthony he has not the same recognition as in the City of the Bourbons and the Bastille, or in the benevolent autocracy of Salazar, or anywhere else in Europe except in progressive Germany. It is a fact that colored people are more respected in the Old World with its medieval memories than in the Protestant part of the New World. Paul Robeson has infinitely more trouble to get a hotel room in New York than in Madrid. It would be difficult to imagine an equivalent of a black vice-president of the Chambre des Deputes or the black French undersecretary for colonial affairs (1935) in this country where people are accustomed to think of Negroes in terms of redcaps and bootblacks. But there are aspects of the color question which are far more unpleasant than these. Even in the more hierarchic South, with its Jim Crow car and the ugly Scottsborough case, the results of a materialistic conception of man becomes apparent. Evolutionism gave to the old superstitions a new “scientific” cloak and the view that the Negro stands somewhere between man and ape gains ground rather than loses it.

Erik von Kuehnelt-Leddihn, The Menace of the Herd, or Procrustes at Large (1943)


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