Richard Wright's "The One-Room Kitchenette" takes the reader from the bittersweet joy of leaving the South to the bitter reality that Wright and his family found in the one-room tenements of South Chicago. Read the first paragraph and the last section aloud to experience the full emotional impact of Wright's prose.
LORD IN HEAVEN! Good God Almighty! Great Day in the Morning! It’s here!
Our time has come! We are leaving! We are angry no more; we are leaving!
We are bitter no more; we are leaving! We are leaving our homes, pulling
up stakes to move on. We look up at the high southern sky and remember
all the sunshine and the rain and we feel a sense of loss, but we are
leaving. We look out at the wide green fields which our eyes saw when we
first came into the world and we feel full of regret, but we are
leaving. We scan the kind black faces we have looked upon since we first
saw the light of day, and, though pain is in our hearts, we are leaving.
We take one last furtive look over our shoulders to the Big House - high
upon a hill beyond the railroad tracks - where the Lord of the Land
lives, and we feel glad, for we are leaving.
Night and day, in rain and in sun, in winter and in summer, we leave the land. Already, as we sit and look broodingly out over the turning fields, we notice with attention and hope that the dense southern swamps give way to broad, cultivated wheat farms. The spick-and-span farmhouses done in red and green and white crowd out the casual, unpainted gingerbread shacks. Silos take the place of straggling piles of hay. Macadam highways now wind over the horizon instead of dirt roads. The cheeks of the farm people are full and ruddy, not sunken and withered like soda crackers.
We see white men and women get on the train, dressed in expensive new clothes. We look at them guardedly and wonder will they bother us. Will they ask us to stand up while they sit down? Will they tell us to go to the back of the coach? Even though we have been told that we need not be afraid, we have lived so long in fear of all white faces that we cannot help but sit and wait. We look around the train and we do not see the old familiar signs: FOR COLORED and FOR WHITE. The train speeds north and we cannot sleep. Our heads sink in a doze, and then we sit bolt-upright, prodded by the thought that we must watch these strange surroundings. But nothing happens; these white men seem impersonal and their very neutrality reassures us - for a while. Almost against our deeper judgment, we try to force ourselves to relax, for these brisk men give no sign of what they feel. They are indifferent. 0 sweet and welcome indifference!
The miles click behind us. Into Chicago, Indianapolis, New York, Cleveland, Buffalo, Detroit, Toledo, Philadelphia, Pittsburgh, and Milwaukee we go, looking for work. We feel freer than we have ever felt before, but we are still a little scared. It is like a dream. Will we wake up suddenly and find that none of this is really true, that we are merely daydreaming behind the barn, snoozing in the sun, waiting to hear the hoarse voice of the riding boss saying: “Nigger, where do you think you are? Get the hell up from there and move on!”
Timidly, we get off the train. We hug our suitcases, fearful of pickpockets, looking with unrestrained curiosity at the great big brick buildings. We are very reserved, for we have been warned not to act “green,” that the city people can spot a “sucker” a mile away. Then we board our first Yankee street car to go to a cousin’s home, a brother’s home, a sister’s home, a friend’s home, an uncle’s home, or an aunt’s home. We pay the conductor our fare and look about apprehensively for a seat. We have been told that we can sit where we please, but we are still scared. We cannot shake off three hundred years of fear in three hours. We ease into a seat and look out of the window at the crowded streets. A white man or a white woman comes and sits beside us, not even looking at us, as though this were a normal thing to do. The muscles of our bodies tighten. Indefinable sensations crawl over our skins and our blood tingles. Out of the corners of our eyes we try to get a glimpse of the strange white face that floats but a few inches from ours. The impulses to laugh and to cry clash in us; we bite our lips and stare out of the window.
There are so many people. For the first time in our lives we feel human bodies, strangers whose lives and thoughts are unknown to us, pressing always close about us. We cannot see or know a man because of the thousands upon thousands of men. The apartments in which we sleep are crowded and noisy, and soon enough we learn that the brisk, clipped men of the North, the Bosses of the Buildings, are not at all indifferent. They are deeply concerned about us, but in a new way. It seems as though we are now living inside of a machine; days and events move with a hard reasoning of their own. We live amid swarms of people, yet there is a vast distance between people, a distance that words cannot bridge. No longer do our lives depend upon the soil, the sun, the rain, or the wind; we live by the grace of jobs and the brutal logic of jobs. We do not know this world, or what makes it move. In the South life was different; men spoke to you, cursed you, yelled at you, or killed you. The world moved by signs we knew. But here in the North cold forces hit you and push you. It is a world of things.
Our defenseless eyes cloud with bewilderment when we learn that there are not enough houses for us to live in. And competing with us for shelter are thousands of poor migrant whites who have come up from the South, just as we have come. The cost of building a house is high, and building activities are on the downgrade. It is wartime; no new labor is coming in from the old countries across the seas. The only district we can live in is the area just beyond the business belt, a transition area where a sooty conglomeration of factories and mills belches smoke that stains our clothes and lungs.
Having been warned against us by the Bosses of the Buildings, having heard tall tales about us, about how “bad” we are, they [the whites] react emotionally as though we had the plague when we move into their neighborhoods. Is it any wonder, then, that their homes are suddenly and drastically reduced in value? They hastily abandon them, sacrificing them to the Bosses of the Buildings, the men who instigate all this for whatever profit they can get in real-estate sales. And in the end we are all the “fall guys.” When the white folks move, the Bosses of the Buildings let the property to us at rentals higher than those the whites paid.
And the Bosses of the Buildings take these old houses and convert them into “kitchenettes,” and then rent them to us at rates so high that they make fabulous fortunes before the houses are too old for habitation. What they do is this: they take, say, a seven-room apartment, which rents for $50 a month to whites, and cut it up into seven small apartments, of one room each; they install one small gas stove and one small sink in each room. The Bosses of the Buildings rent these kitchenettes to us at the rate of, say, $6 a week. Hence, the same apartment for which white people - who can get jobs anywhere and who receive higher wages than we - pay $50 a month is rented to us for $42 a week! And because there are not enough houses for us to live in, because we have been used to sleeping several in a room on the plantations in the South, we rent these kitchenettes and are glad to get them. These kitchenettes are our havens from the plantations in the South. We have fled the wrath of Queen Cotton and we are tired.
Sometimes five or six of us live in a one-room kitchenette, a place where simple folk such as we should never be held captive. A war sets up in our emotions: one part of our feelings tells us that it is good to be in the city, that we have a chance at life here, that we need but turn a corner to become a stranger, that we no longer need bow and dodge at the sight of the Lords of the Land. Another part of our feelings tells us that, in terms of worry and strain, the cost of living in the kitchenettes is too high, that the city heaps too much responsibility upon us and gives too little security in return.
The kitchenette is the author of the glad tidings that new suckers are in town, ready to be cheated, plundered, and put in their places.
The kitchenette is our prison, our death sentence without a trial, the new form of mob violence that assaults not only the lone individual, but all of us, in its ceaseless attacks.
The kitchenette, with its filth and foul air, with its one toilet for thirty or more tenants, kills our black babies so fast that in many cities twice as many of them die as white babies.
The kitchenette is the seed bed for scarlet fever, dysentery, typhoid, tuberculosis, gonorrhea, syphilis, pneumonia, and malnutrition.
The kitchenette scatters death so widely among us that our death rate exceeds our birth rate, and if it were not for the trains and autos bringing us daily into the city from the plantations, we black folks who dwell in the northern cities would die out entirely over the course of a few years.
The kitchenette, with its crowded rooms and incessant bedlam, provides an enticing place for crimes of all sort - crimes against women and children or any stranger who happens to stray into its dark hallways. The noise of our living, boxed in stone and steel, is so loud that even a pistol shot is smothered.
The kitchenette throws desperate and unhappy people into an unbearable closeness of association, thereby increasing latent friction, giving birth to never-ending quarrels of vindictiveness, producing warped personalities.
The kitchenette injects pressure and tension into our individual personalities, making many of us give up the struggle, walk off and leave wives, husbands, and even children behind to shift as best they can.
The kitchenette creates thousands of one-room homes where our black mothers sit deserted, with their children about their knees.
The kitchenette blights the personalities of our growing children, disorganizes them, blinds them to hope, creates problems whose effects can be traced in the characters of its child victims for years afterward.
The kitchenette jams our farm girls, while still in their teens, into rooms with men who are restless and stimulated by the noise and lights of the city; and more of our girls have bastard babies than the girls in any other sections of the city.
The kitchenette fills our black boys with longing and restlessness, urging them to run off from home, to join together with other restless black boys in gangs, that brutal form of city courage.
The kitchenette piles up mountains of profits for the Bosses of the Buildings and makes them ever more determined to keep things as they are.
The kitchenette reaches out with fingers full of golden bribes to the officials of the city, persuading them to allow old firetraps to remain standing and occupied long after they should have been torn down.
The kitchenette is the funnel through which our pulverized lives flow to ruin and death on the city pavements, at a profit
1) Who was the "Lord of the Land?"
2) What differences do Wright's migrants notice as they travel north out of the rural south?
3) Explain the economics of renting the one-room kitchenettes from the owner's point of view? from the renter's.
4) What does the parallel structure of the last part of the essay contribute to your understanding of tenement life in Chicago?
from Richard Wright and Edwin Rosskam, 12 Million Black Voices, New York: Viking Press, 1941. Copyright C 1941 Richard Wright. Reprinted by permission of John Hawkins & Associates, Inc.