After Egyptian and Indian, Greek and Roman, Teuton and Mongolian, Negro is a sort of seventh son, born with a veil, and gifted with second-sight in this American world,--a world which yields him no true self-consciousness, but only lets him see himself through revelation of other world. It is a peculiar sensation, this double-consciousness, this sense of always looking at one's self through eyes of others, of measuring one's soul by tape of a world that looks on in amused contempt and pity. One ever feels his two-ness,--an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder. W. E. B. Du Bois (1903) IN THIS ESSAY I EXPLORE THE CONNECTION BETWEEN A SINGULAR BLACK woman medical professional, Matilda A. Evans (1872-1935) of Columbia, South Carolina, and rise of health-care activism in decades prior to modern civil rights movement. The interests of professional class and needs of black people conjoined at critical historical moments. This case study of Dr. Evans's life and career deepens understanding required to assess historian Carter G. Woodson's positive appraisal of relationship between black professionals and struggles of African Americans first for survival and then for equality of opportunity. The two-ness concept embedded in historian W. E. B. Du Bois's veil metaphor captures complexity of living and surviving in a society that refused either to see black people's humanity or to accord them full citizenship rights as members of body politic. (1) After receiving her medical degree in 1897 from Woman's Medical College in Philadelphia, Dr. Evans practiced medicine in Columbia for over three decades. specialized in fields of surgery, obstetrics, gynecology, pediatrics, and hygienics and developed an interracial clientele. But her paramount concern was for health and educational welfare of black children, who, in her opinion, represented soul and hope for a better future for suffering humanity. An indefatigable institution-builder and a master of art of professional self-promotion, Dr. Evans established two hospitals and a nursing training school at dawn of twentieth century. In 1916 Evans began ardently advocating better health-care delivery and criticizing capitalist exploitation of black laborers. This transitional moment in her career is marked by, among other things, publication of her biography of Martha Schofield, a white Quaker educator and founder of Normal and Industrial School at Aiken. In this year Evans also created Negro Health Association of South Carolina (a public-health visiting nurses operation) and edited its official organ, Negro Health Journal. As health status of black Columbians steadily deteriorated, Evans became even more convinced that health care was a citizenship right every bit as important a responsibility of state as was public school education. In 1930 a reporter for Columbia Palmetto Leader wrote of Evans, She has ever claimed, and now contends, that free clinics ought to be as much a public concern and provision as are public schools. (2) Thus, at outset of Great Depression, Evans launched a free-clinic movement and inspired black community in Columbia to demand health-care citizenship rights even as state became less inclined to adopt any progressive reforms that improved material conditions of black lives. In opinion of Jane Van De Vrede, division director for Red Cross, the great number of negroes [sic] forming a dependent population which must be carried outright in any welfare undertaking was a powerful disincentive for white South Carolinians to adopt any progressive health-care programs. (3) A close reading of Evans's biography of Martha Schofield provides a glimpse into Evans's inner life that helps us to understand ideological underpinnings of her activism for social change. …
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