Does the Democratic Party Exploit the Vote?

….You bet the Party does. It is not a mystery that black Americans constitute the largest single voting block in the United States. Blacks contend that voting Republican is not an option; it is a party largely deemed racist by blacks. I will admit this is a gross generalization; however, it is one that has prevailed since party realignment during the 1932 election of FDR.

Blaming the Democratic Party for this trend is not the right approach. Fault is clearly on the Republican Party. Since the election of Dwight Eisenhower, Republicans have marginalized the black vote. They have largely been seen as an anti-New Deal Party. And as of late, there has been a shift in the Hispanic vote, too. Thus the Republican Party can only blame themselves for alienating racial minorities, as well as gay and lesbian populations. So, what does this have to do with Democrats exploiting the vote?

Black Americans feel as though they have no choice but to endorse the Democratic Party. If one were to listen to the Republican platform, it is clear that Republicans are in bed with the Christian right and the wealthiest segment of the country. If Republicans hope and care to be relevant to blacks, they must change their language. If not blacks will continue to vote in a very solid block. And joining them in this block will be Hispanics and white allies to blacks, gays, and lesbians. In the 2012 election, Asian Americans joined both blacks and Hispanics in guaranteeing Obama a second term. Some political scientist once thought that younger populations of blacks might gravitate toward the Republican Party; however, with a candidate like Obama and a sense that the Republican Party is out of touch with 21st century realities, younger blacks endorsing Republican candidate Mitt Romney or other members of the party did not come to fruition in 2012..

Another population exploited are gays and lesbians. Why would a gay person or his/her allies endorse a party that clearly campaigns against them? You might recall during the 2004 election, the Republican Party made gay marriage part of its national platform. In a comical fashion, conservative Americans clearly forgot about a crumpling economy amidst two global conflicts. The only thing that concerned many of them was gay marriage. Thus, a number of states made gay marriage a part of state-wide referendums. Recently, as I have noted on this blog, NBA player Jason Collins came out as being gay. I am sure it will not surprise you to learn that his calculated move earned him national praise; and not just from many Americans who endorse gayness and gay marriage — but by two Democratic presidents. If the Republican Party wanted to change its message some, it would have encouraged members of its leadership to endorse Jason Collins’ actions. Maybe have George W. Bush or H.W. Bush call Collins and congratulate him for being brave. But that did not happen. When Republicans are mentioned in the gay category…it usually has something to do with promoting anti-gay marriage legislation, or a member of the Republican Party came out of the closet as being gay.

Collins’ actions earned him a political future. Many are calling him a rising political star within the Democratic Party. He has been asked to take part in party fundraising, and possibly, be an invited keynote speaker at the Democratic National Convention. Boy those Democrats are quick.

The____________Faces

                                     

Going back to my junior high school days, I always thought the Washington Redskins, a National Football League team, should change its name. Historically speaking, American Indians have had the weakest political clout in US History. In essence, American policy toward the American Indian has been one of prolific lies. Can you imagine what would happen if Washington called themselves the Washington Black Faces? Think about it: A man with a painted black face dancing around with watermelon in one hand and fried chicken in the other. In reminds me of 19th century minstrel shows in which whites mimicked black culture by making fun of their norms. This was pervasive in the antebellum South.

So, why bring the topic up. A D.C. Council may push the organization to change its name, as noted here.

Race, Ideology, and Independent Schools

I am sharing a two-part piece from a paper I wrote entitled Getting Real About Whiteness in Independent Schools. I broke away from script just a bit in the reading of this primarily due to length. The goal of course is to show a historical relationship dating back to the 1960s about why many African-American teachers are pronounced liberal in their construct. In this segment, I start in a more philosophical fashion denoting a mere semblance of black identity. In the second segment, I will delve into the more recent elements of the shaping of the black faculty member.

The Crucifying of Christ by the White South

The image below–”Christmas in Georgia, 1916,” by Lorenzo Harris, and taken from the December 1916 issue of The Crisis (pp. 78-79). The caption reads: “Inasmuch as ye did unto the least of these, My brethren, ye did it unto Me.”

“Christ Recrucified” (1922)

The South is crucifying Christ again
Christ’s awful wrong is that he’s dark of hue
The sin for which no blamelessness atones;
But lest the sameness of the cross should tire,
They kill him now with famished tongues of fire,
And while he burns, good men, and women, too,
Shout, battling for his black and brittle bones.

“The Black Christ” (1929)

O Form immaculately born,
Betrayed a thousand times each morn,
As many times each night denied,
Surrendered, tortured, crucified!
That love which has no boundary;
Our eyes have looked on Calvary (135-136).

[Source: James H. Smylie, “Countee Cullen’s ‘The Black Christ,’” Theology Today38/2 (July 1981): 160-73]

 

God is Black, but

…does it really matter? For some Americans — yes, it does matter; however, for others — it does not. Black Americans are going through a religious transformation, one predicated on class; a topic I will continue to blog about.

Jesus Christ has been portrayed in a number of  ways and by a number of groups. As religious scholar Stephen Prothero noted in his American Jesus: There is a Jesus Christ in all of us, regardless if one is a believer or non-believer. Jesus is ubiquitous in American culture, as seen and/or heard in movies, art work, and musical lyrics. I recall a post written on this blog by Turner Batdorf, in which he noted how Family Guy uses religion to drive its point: “One of Family Guy’s biggest targets is American Protestantism and the values that the average American calls American values, despite its Puritan origin. Family Guy’s approach to Protestantism is simple: to make God and Jesus look as silly and ridiculous as possible…. On a consistent basis, Family Guy portrays God as a womanizer, a drunk, and someone not able to control his powers.”

Though the American landscape has become keenly aware of the comical nature of Jesus, it still struggles at times with the more complex avenues of who is God, as painted by academicians. The question of race and God is cemented among the most divisive topics. I recall once a conversation by a white female who stated how disappointed she would be to die and find out that God is black. In an earlier post, I noted historian Edward Blum’s Jesus — as depicted by W.E.B Du Bois. I wrote that Blum discusses the Gospel according to Mary Brown and her child Joshua, who represent one of Du Bois’s black biblical characters who found comfort among those who were societal outcasts. He, who was [the black] Jesus Christ, marched with the poor, with sinners, and communists; however, this Christ was not embraced by whites. Better yet, this Christ was lynched by the white South because they could not accept a Christ that accepted all people, especially the American Negro. Because of this, Joshua was killed by the very people who awaited him – the Christian South. I often wonder about the thought processes of religious bigots who believe their God will accept them into His kingdom as a hater of people. I suspect many Christians do not realize they are destined to the one place they are trying to avoid, Hell. Furthermore, much of the historical literature paints a deeply racist American South in which Christians often attend Church in the morning, only to lynch blacks in the evening.

As noted by Prothero, Americans have their own image of God. That became clear when Morgan Freeman portrayed God in the hit movie Bruce Almighty. According to a New York Times article:

At this point, there’s a little bit of God in everything Freeman does. It’s as if he has transcended race by transcending human frailty. He seems less like an actor and more like an emissary from some higher, more decorous plane, which makes him the ideal host for a show like “Through the Wormhole,” a brisk and accessible primer on the various ways that today’s way-out-there science is becoming indistinguishable from science fiction.

Though not all Americans embrace the notion of a black God, it has been noted that many white Americans believe Morgan Freeman is God. This clearly supports what the NY Times article stated: Regardless of race, Freeman transcends race in a way that very few can.  For most people, God has long been this old white-haired man with a long white beard. But that image has shifted. God is now Morgan Freeman; he is the first image that comes to mind when one ponders the image of God. Thus, God is not black, white, Asian, or Hispanic. This simply means I must revise the title of this post to God is not Black. God is Morgan Freeman, an actor who has been able to transcend race. Freeman makes us forget about race.

Rise of Black Atheist

The African-American plight has been long and challenging; it is one rooted in the historical construct of oppression: slavery and Jim Crow. As a response to this oppression, black people nestled around the black church; it was their place of solitude. Once the 1960s arrived, many blacks congregated in a way to legally fight against institutional oppression. Blacks and whites would gather under the notion of morality, legality, and Christianity to slay the evils that worked against them. In the book The Color of Christ, American religion historians Edward Blum and Paul Harvey ask the question: How is it that in America the image of Jesus Christ has been used both to justify the atrocities of white supremacy and to inspire the righteousness of civil rights crusades? Both authors carefully pointed out that blacks and whites unified under the guise of Christianity to combat societal ills.

However, 50 years later things have shifted in terms of black religiosity. Though many within the black community continue to showcase their religious conservatism, others have slowly drifted away. And not just from the black church — but from religion in general. With the educational attainment of blacks increasing — more and more are asking the question: Do I believe in God? Or, can I afford to believe in God? Black attainment in terms of education brings about greater financial gains. The bourgeois life opened up a secular window defined by tangible substance, which has long been acceptable for white Americans. Their plight and need for God and religion are different from that of blacks. Still, for blacks to admit being agnostic or atheist is a ticket toward being self exiled.

Groups such as the Black Nonbelievers have created a sense of purpose and comfort for many who fear coming out of the closet. Their mission states:

• Provide secular fellowship.
• Nurture and support nonbelievers in coming out.
• Promote atheist pride.
• Organize nonbelievers for charitable causes.

With the above points in mind, collectively speaking, blacks tend to be very religious. As noted in this New York Times article on black atheists:

African-Americans are remarkably religious even for a country known for its faithfulness, as the United States is. According to the Pew Forum 2008 United States Religious Landscape Survey, 88 percent of African-Americans believe in God with absolute certainty, compared with 71 percent of the total population, with more than half attending religious services at least once a week.

Yet, the same article continued to point out that black atheist are growing in numbers — and with justifications, too.

The African-American atheist community is growing, and some say they wish to remain silent no more. However, it’s not an easy road for the Black atheist, who is both racially different from most of America and then religiously different from most of his or her own community. One man, Ronnelle Adams, even told the Times it was harder for him to tell his extremely religious mother about his atheism than his homosexuality:

“My mother is very devout,” said Mr. Adams, 30, a Washington resident who has published an atheist children’s book, “Aching and Praying,” but who in high school considered becoming a Baptist preacher. “She started telling me her issues with homosexuality, which were, of course, Biblical,” he said. “ ‘I just don’t care what the Bible says about that,’ I told her, and she asked why. ‘I don’t believe that stuff anymore.’ It got silent. She was distraught. She told me she was more bothered by that than the revelation I was gay.”

The idea of blacks being religious is still true; however, to assume that blacks will remain religious is one that time will tell. I do sense a change taking place. A generational element is now in place. Fewer blacks attend church in the 21st century. Racial oppression still exist — but not under the cloak of Jim Crow. It is a class element. And many blacks do believe that if they can ascertain middle class status there will be less of a calling for God.

Uncle Tom and RG3 as a Cornball Brother

     

It is very odd to hear a white person call a black person an Uncle Tom. This term seems to be cemented among the language of uneducated black people. The last time I was called this, I politely asked that person if he had ever read the book Uncle Tom’s Cabin. After he said no, I went on to give him a brief lecture on the work I read back in middle school. Essentially, a white woman named Harriet Beecher Stowe took it upon herself to research the treatment and condition of Southern blacks. While doing so, the Fugitive Slave Law of 1850 was passed; it required northerners to return all runaway slaves to their masters. Keep in mind that blacks were nothing more than property, though the Constitution did not define blacks in this category until the 1857 Dread Scott case.

In her work, she wrote about a slave named Tom who was so trusted by his master, he was often sent on long independent trips to conduct business. Modern day black folks became very critical of Stowe’s character Tom. Why would a black man who was nothing more than a slave be so loyal to his white master? Some speculate that Tom desired to transform himself into a different person and to a better place; a white place where he was like those who abused other blacks. By 1960 the term Uncle Tom had a place among the vanguard of black intellectuals. With the civil rights movement underway, and a number of blacks graduating from historically black colleges, there was no longer a need to be like white people. Blacks proved that they were superior. Thus, it is here that we see the heightened sense of black on black racism. Though it had long existed. A caste was created among blacks. The lighter (often referenced as “high yellow”) you were, the more beautiful and elite you were. As is the case today among some, black folks are expected to serve their own communities. This is often predicated on those who see themselves as Garveyites. Keep in mind this is a pretty conservative embodiment. People such as myself are often questioned for working in places that do not serve the needs of the black community. Black people who hire white lawyers, white bankers, white dentists are seen as Uncle Toms. Dating back to the days of Booker T. Washington, he argued that if black people do not visit and help black professionals, who will. I will say, BTW was correct at that time. Also, keep in mind that BTW depended greatly on the financial investments of white people in the creation of his school: Tuskegee University.

With the black bourgeoisie emerging from the status of proletarian, you find more and more black people crossing the racial divide. This does not mean the end of racism. As we learned with the election of Obama, the the notion of heightened racism is clear on one hand, yet ambiguous on the other. Society continues to remove the veil of racial myths, only to confront the realities of a world in which race matters. The most recent example is that of Robert Griffin III (RG3), a well-versed and talented NFL player. He is thought to be and is a highly intelligent athlete. Graduating early from Baylor, he elected to apply and enroll in law school. Recently, a controversial sports columnist named Robert Parker made this statement about RG3:

Well, he’s black, he kind of does his thing. But he’s not really down with the cause, he’s not one of us. Parker He’s kind of black. But he’s not really the guy you’d really want to hang out with because he’s off to do something else. Well, because I want to find out about him. I don’t know, because I keep hearing these things. We all know he has a white fiancee. There was all this talk about he’s a Republican, which, there’s no information at all. I’m just trying to dig deeper as to why he has an issue….[ when asked about his hair Parker stated]…Now that’s different. Wearing braids is … you’re a brother. You’re a brother if you have braids on.

I am sure this silly comment does not surprise anyone; as noted above, the notion of “Uncle Tom” in its modern usage is a construct created by black who felt that other blacks were rejecting the notion of being black. We have seen and heard this silly argument for decades. I find it interesting how popular culture has made attempts at burying this phrase — a phrase constructed by black folks themselves. Case in point: The popular 1990s TV sitcom The Fresh Prince of Bel-Air pointed out that transcending race does not make a black person any less black or any more white; it makes that person one who can communicate across racial lines without the stigma of being either of superior traits, or inferior traits. Carlton, who best epitomizes the grand notion of Uncle Tom, resembles many of the qualities columnist Robert Parker accused RG3 of having; I find this clip below to best illustrate how TV teaches us that Uncle Tom comments are silly, and are inherently racist.

https://www.youtube.com/watch?v=JOY9CbIK9zk

A Message for White Voters

My Department Chair sent me this article in which it presents the argument that white people failed to elect Obama to office. I think the best thing she sent me was Chris Rock’s take on Obama’s whiteness. Warning: Do not drink anything while viewing this video. It is hilarious.

Gentrification — What does it mean? (White Flight Part I)

In the scene from the classic 90s movie Boyz N the Hood, it paints a picture of black paranoia that existed in the 1980s and 1990s. It takes the viewer through a dialogue in which the crimes of black society were predicated on Social Darwinism. Hence, white society brought in drugs, released HIV, constructed pawn shops, gun shops and liquor stores to further the process of black elimination.

Some members of the Black Nation of Islam subscribe to this thought. However, they are not the only ones. Though I give this discussion very little merit, there is some truth to the problem of gentrification. During the 1950s to the mid 1990s, middle class society contributed to the notion of white gentrification. After Brown v. Board of Education, Americans witnessed an increasing number of whites move to suburban communities to escape the process of integration. This migration produced white shopping centers such as malls, all white neighborhoods, and discrimination practices designed to keep blacks, Hispanics, and immigrants out. However, this trend has reversed over the past two decades in which businesses that contributed to white flight are returning to the inner-city. This is called the rise of the urban renaissance — a topic I will discuss in my next post.

From Boyz N the Hood:

“Blackness”

I like country music, classical rock, heavy metal, as well as classical music. I used to like rap, but it sucks as of late. I wish MC Ren and NWA were still keeping it real.

I drink fine wines, dine at nice restaurants, and read the Smithsonian.

I communicate well, worked hard in school, and prefer conversations that center around ideas, politics, and theory.

I do not play basketball. But, I am a competitive distance runner and a decent tennis player.

I sport a blazer and a bow tie. But I also wear earrings (yes on both ears).

So, why am I bringing this matter up? A couple of weeks ago, while on a training run in one of Houston’s public parks, a young black man (14 or 15 years old) asked me if I liked white women? I do not know him and he does not know me. Keep in mind that I was stretching and getting ready for a very tough run. I ignored him until I heard him telling the two young black sisters what he asked me. After hearing that, I elected to lecture the brother on the history of Jim Crow and the meaning of being BLACK. I also enlightened him on the fact that I love ALL people.  I asked him: do you like white women? He stated no. I asked why? He told me that white women are too proper. As one can imagine, I was really confused. I turned to him and asked, so what do you like? He stated that he likes girls who are ghetto. My response was one of frustration. I told him that he had just disrespected every black sister I know. That includes my mother. His mother. And the two young black women beside him.

I turned to both of the black women (14 – 16 years old) and stated that your friend does not see you two as being very sophisticated. They both agreed. We went on to chat about race and culture for a bit. Then I realized I needed to run. But this topic brings up a number of troubling  matters. And, not just for the young black brother. I am always amazed at how whites assume blacks should behave. I go crazy every time I hear a white person tell me that they are “more” black than I am. What does that mean? (fill in the blank) Black people are still fighting Jim Crow; however, Jim Crow changed his name to Uncle Tom. There are experiences that blacks feel daily that a white person cannot comprehend. Here are a few examples: Being followed in a department store. Having people move to the other side of the room when you walk into the room. Locking car doors as you approach. Or, reaching for one’s purse. My favorite is when the police (po po) pull you over to ask a stupid question. On a recent trip, I exited the rest room on a plane to the dismay of one white woman. She elected to return to her seat. I heard her husband ask why? She quickly rolled her eyes at me to capture her husband’s attention. Now, I might be reading too much into this, but I suspect I am not.

With the advent of de-segragation, a number of blacks integrated with whites. Hence, the notion of cultural conformity transpired. Well, to some extent. Unfortunately, there seems to be a perception of what black is. And, if one does not adhere to that basic notion, folks start questioning one’s blackness.

The Bi-racial Question

Well, the title of this post is very general and lacks a sense of in-depth ness to it. I recently came across this video on the challenges faced by one young lady who is bi-racial in a homogenous society. It is normal to see a bi-racial person here in the USA; in some parts, however, one might suspect a person of interracial origin to be as foreign as an alien (from Mars not Mexico). Hence the looks, whispers, and sense of disdain illustrated toward he/she. I have discussed the matter of European racism a great deal in my AP European History course. I remind students that things are far better here than they are there.

I have given very little thought to the matter of Asia — particularly China. We are all familiar with the historical role of racism in the fascist Japanese state during WWII. But what about China? This video is quit interesting as it showcases the challenges one very talented bi-racial girl faced being both Chinese and African-American.

Black Solidarity

A student most recently came by one afternoon requesting a quote about  black history and the plight of black folks. I stated to her, as was noted in our (HC’s) campus paper: Black history should be championed for the fact that no race throughout world history has had to succumb to forced migration and degradation like that of blacks….Thus, this is why the history of blacks must and should always be celebrated from that of other minority groups.

The history of all other groups cannot and does not compare to that of blacks. Blacks never experienced the brutality of a holocaust to the extent of Jews; however, blacks have faced far greater economic consequences due to Jim Crow. In the end, blacks must continue to seek their identity in a celebratory fashion. By way of mediums such as BET, Jet, and Ebony magazines, blacks tend to find a sense of commonality by way of race. Black solidarity is essential and necessary, even in the 21st century.

Black History Month

I was having an interesting conversation today with one of my colleagues. It was about Black History Month. For many, this concept seems ridiculous since there are so many groups. But she agree with me in that no other group except for the Jews can compare their history to that of blacks. We represent a population that was forced to migrate to a foreign land; we were enslaved before eventually being emancipated; we dealt with a century of Jim Crow after slavery. And today, though many black Americans have persevered and championed the American dream, many within the black community still face the economic and social injustices brought about due to Jim Crow. Sure, it seems like a million years ago, but it was not. In an email today, I sent this out:

I have been talking to a few African-American parents and students about doing something to embrace black history on HC campus. I am meeting with black students next Monday in which I am buying them lunch, as well as discussing how we might educate our campus on the plight of blacks. My goal is to empower students. Place the onus and leadership on them.

It appears that many would like to do something. Thus, I am seeking permission to have students decorate part of the history dept hall with information and material to commemorate this month. Please let me know if this is a problem.

Is Obama the End of Black Politics?

I am a bit late on this post. With Martin Luther King Jr.’s statute now placed prominently among many of the US most prominent architects, a new debate must and will transpire. Have we as Americans moved closer to a post-race society? I suspect not. Americans elected a bi-racial president for the first time, but even the election of Obama carries with it hints and embedded notions of America’s problems with race. Black leaders have been caught up in the squabble regarding race and politics. This intra-racial conflict clearly showcases not only the divisiveness of racial politics in America, but the sound lack of resolve among a dichotamized group: Young black Americans who were not a part of the civil rights movement, and that of an older generation of black civil rights members. The New York Times published an article entitled, Is Obama the End of Black Politics? This piece captured a bit of the tension regarding the old guard and the new guard, as noted here:

…tension between Obama and some older black leaders burst onto cable television last month, after an open microphone on Fox News picked up the Rev. Jesse Jackson crudely making the point that he wouldn’t mind personally castrating his party’s nominee. The reverend was angry because Obama, in a Father’s Day speech on Chicago’s South Side, chastised black fathers for shirking their responsibilities. To Jackson, this must have sounded a lot like a presidential candidate polishing his bona fides with white Americans at the expense of black ones — something he himself steadfastly refused to do even during his second presidential run in 1988, when he captured more votes than anyone thought possible.

The irony of that New York Times title is that it represents a transformation regarding post-racial politics. Here we have a president that vacated the topic of race during his campaign and thus far while in office. Furthermore, Obama continues to ignore the question of race. Though he is the president of the United States and hence he should be the single voice for all Americans, his racial identity will not allow that to occur. Black folks have been waiting for the black messiah….The chosen one. And, unfortunately for Obama, he is that messiah. Yet, because his first obligation is to the country, a number of blacks have grown frustrated with Obama. No other American president has had to deal with complex matters regarding a single racial group like Obama; it is safe to say that he has had to carry the greatest burden of any president after FDR (he did drop two bombs on Japan. One could make the argument for W regarding 9/11). Thus, the question continues almost four years later: Is Obama the End of Black Politics? In truth, he is just the start.

There are black Americans frustrated with Obama; however, their frustration is greatly different from that of white America. Blacks have made the mistake of claiming Obama to themselves. Many assumed that he would arrive and eradicate the injustices placed on them with his New Deal thinking.  In return, blacks now realize that Obama cannot be that saviour. The president of the US is a weak man. His powers are limited. Obama is the voice of all people, not just blacks. During the arrival of Jesus Christ, the Jews had been highly anticipating this great saviour who would unleash His wrath. Yet, much like Obama, Christ was not what the Jews anticipated. Both are viewed as weak and passive by the very people that had been calling for them. In the case of Obama, he will not face being crucified by his own people — like that of Christ. Obama knows that he is the chosen one for a race of people that cannot depend on the conservative anti-New Deal thinking that exists within a Republican Party that ushers to a certain class and race. The irony of course, is that Democrats also cater to a race and class of people.

We are Invisible

Ralph Ellison wrote:

“I am an invisible man. No, I am not a spook like those who haunted Edgar Allen Poe; nor am I one of those Hollywood-movie ectoplasms. I am a man of substance, of flesh and bone, fiber and liquids-and I might even be said to possess a mind. I m invisible, understand, simply because people refuse to see me. Like the bodiless heads you see sometimes in circus sideshows, it is as though I have been surrounded by mirrors of hard, distorting glass. When they approach me they see only my surroundings, themselves, or figments of their imagination-indeed, everything and anything except me.”

This clip from the movie Finding Forrester best represents the assumption many make about those of the “darkest” color. Thus, I make it my mission to recruit and protect faculty members of color as well as students of color. Those who are not like us cannot understand why we remain frustrated or even angry. But then again, the majority is comfortable by assuming it is just us. There are so few of us. And, for those of us that elect to enter the independent world of private school teaching, very few stay. As W.E.B Du Bois notes, many of us belong to the talented tenth. A collective of the best and the brightest. It is us that must transform society. And, we must do it our way.

This clip from the movie Finding Forrester illustrates the natural assumption the white world makes about those of color. And, many do not realize they are doing it.This again became very evident as I sat behind a white family this past Friday at a football game. I listened to them claim handouts and special treatments toward minorities for 15 minutes. Once they were done, I motioned so they would see me right behind them. Yes, I was invisible to them. I looked at them and simply stated, I feel sorry for you; I gave them my name and told them to give me a call; I assured them I would not talk over their heads, but I would engage in a conversation with them. Thus, I stated they had a very narrow view of the world.  The clip below is also a great piece for Mrs. Chili’s grammar Wednesday. Hence, further and farther.

Black America After the Civil War

Classic 1960 Revolution and the Panthers

I used this clip this past spring in teaching the 1960s; I love the music and soul power in this clip.

Black Women are “Less” Attractive? by New England Private School Teacher

The post below was written by a friend and a colleague of mine who teaches at a New England independent day school; she is very active in matters regarding the faculty, gender, and race. And, being a female faculty member of color, offers an important point of view below; her post in many ways relates to my current project regarding the vanishing identity of people of color in independent schools. This is a great post to share with many of you who follow my academic interests.

An article in the magazine claimed that it’s a scientific fact that Black women are less beautiful than women of other races. Its author, Satoshi Kanazawa, is notorious for hiding behind pseudoscience to promote discredited racist and sexist ideas. In giving these ideas a platform, PT’s editors dehumanized Black women and girls everywhere. After widespread public outcry, they removed the article from their website. But that alone won’t erase the damage they’ve done by validating these discredited ideas — the editors need to apologize, explain how this happened, and let us know that it won’t happen again. Please join me and my friends at ColorOfChange.org in demanding they do so immediately: http://act.colorofchange.org/sign/psychtoday?referring_akid=1987.1172257.Zepmlc&source=taf

Kanazawa’s article is flawed from top to bottom. Using a flawed dataset from an unrelated study of teenagers, he draws the obviously false conclusion that Black women are “objectively” less attractive than women from other racial groups. Kanazawa has a long history of hiding behind pseudo-science to express racist and sexist views. He once wrote an article asking “Are All Women Essentially Prostitutes?” and another suggesting that the US should have dropped nuclear bombs across the entire Middle East after 9/11 because it would have wiped out Muslim terrorists.

So why does Psychology Today continue to give him a platform? Black women must constantly face both subtle and explicit messages that they are valued less than women of other races — messages that are especially damaging to Black girls. Now they’ve served as launching point for yet another attack, this time in the name of science. To undo the damage it’s done, Psychology Today needs to explicitly reject Kanazawa’s ideas. Please join me and my friends at ColorOfChange.org in demanding that their editors apologize, explain how this article was published in the first place, and tell us what they’ll do to ensure that this won’t happen again in the future. It takes just a moment: http://act.colorofchange.org/sign/psychtoday?referring_akid=1987.1172257.Zepmlc&source=taf

Thanks.

Additional resources:

1. http://creativeseven.files.wordpress.com/2011/05/satoshi-kanazawa-article.pdf

2. http://jezebel.com/5786394/the-illustrious-career-of-a-crap-psychologist

3. http://colorlines.com/archives/2011/05/satoshi_kanazawa_is_a_scientific.html

4. http://www.racialicious.com/2011/05/17/how-to-debunk-pseudo-science-articles-about-race-in-five-easy-steps/

African-American Women, Hair, and Beauty

A few intriguing comments left by folks under my post “The Significance of Black Hair.” S Parker, a reader of this blog, left a link that addressed this point below as well as a great video; it hits on the insular nature discussed by Chili, as well as the treatment and condition of a black woman addressed by miss teacher here:

http://abcnews.go.com/WN/sesame-street-writer-inspired-daughter-creates-love-hair/story?id=11908940

Comedian Chris Rock said he was prompted to make his documentary about the $9 billion black hair business “Good Hair” when his five-year-old daughter asked him, “‘Daddy, how come I don’t have good hair?”

The idea of “good hair” and the feeling that one must have straight hair can be seen in vintage ads for black beauty products. The products tell young black women to straighten their hair. One product, Hair Strate perm, tells black women that the product will keep their hair so straight, they can “swim, shower, shampoo … hair can’t revert!”

The 1960s “Black is beautiful” movement brought the Afro into fashion, but it was never able to completely drown out the historical and perhaps subliminal message for young black girls that their hairdo was a don’t.

Take Whoopi Goldberg for instance. Her early days of standup included her portrayal of a little black girl who wore a towel on her head.

“This is my long, luxurious blonde hair,” Goldberg said.

Why Black Hair is Significant?