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Even during my youth, I can recall very few black people living on any kind of public assistance. People were working, doing some kind of job that was useful to the community.

One of the prices that we pay for integration was the disintegration of the black community.

When you were growing up in the 30s, 20s, of course the 40s, all black people at least in the Washington, D.C., area were required to live among themselves.

So I'm a young boy in the 1940s growing up, seeing Ralph Bunche on a regular basis, seeing Duke Ellington on a regular basis. We know that these people are famous. They're living in the same community as we live in. They go to the same stores and shops.

There's a way in which you can look at clothing as your outer skin. And because you were discriminated against because of your complexion, the way in which you could overcome that was through the way in which you presented yourself with your clothing.

I can think of no one that my grandparents knew, that told me stories and that I experienced myself, had any sense of social inferiority growing up in segregated Washington. None whatsoever.

Before Booker T. Washington, we have small business owners but we do not have a philosopher of black entrepreneurship, and that's what Washington was.

Many of the master chefs in the South, both the upper South as well as the deep South, were blacks and many of those people came here to Washington, D.C., and opened up establishments. Very, very few of them have survived. But they certainly were very prominent.

The Washington black community was able to succeed beyond his wildest dreams. I mean, we had our own newspapers, our own restaurants, our own theaters, our own small shops, our own clubs, our own Masonic lodges.

When you say that you are a race man, it means that you embrace the entire black community regardless of the hue, whether somebody is very light and could pass for possibly white or someone is very dark.

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