Tag Archives: Egalitarianism

Aside

“White Privilege,” “Privileged Whites,” and Other Clarifications

01 Saturday Aug 2015

Posted by in 1, culture, Eclectic, New York City, Patriotism, Politics, Pop Culture, race, Religion

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"White Privilege-Amex," April 2014. (http://theblacksphere.net/).

“White Privilege-Amex,” in black and white, April 2014. (http://theblacksphere.net/).

It is hard to discuss race. It is definitely so in the US, where virtually everyone believes that their individual good intentions mean more than systemic oppression and ugly truths. And it is really hard on people of color when they/we discuss race with most Whites and some people of color (e.g., Black conservatives, the elite of color, those with internalized racism issues), as their belief in American exceptionalism and individualism is so strong that any evidence to the contrary must be wrong. Especially if the person providing the evidence is Black, Latino, Native American or Asian, and even more so if they are women of color.

One thing that’s been on my mind lately is the lazy use of terms by the media around race. And their laziness is our collective and individual laziness as well. So much so that most Americans use the terms for discussing race about the same way most Americans eat — they say “gimme lots of fat” while refusing the vegetables and healthy, but “put everything on it” at the same time.

Mr. Moneybags of Monopoly (1934) fame, July 31, 2015. (http://streetsmartbrazil.com/).

Mr. Moneybags of Monopoly (1934) fame, July 31, 2015. (http://streetsmartbrazil.com/).

For example, most Whites see the terms White privilege and privileged Whites and assume they mean the same thing. They don’t and can’t. White privilege refers to both systemic and individual racial discrimination and disparities that almost no one White would ever have to deal with in most circumstances. It has little to do with socioeconomic standing, level of education, social networks, or any other variable to which most Americans who play devil’s advocate often refer. Privileged Whites, though, refers to the fact that this socioeconomic group is either upper middle class or wealthy, often with high education levels. The latter can also refer to White privilege, but then again, that’s already assumed in America’s racial construction of itself.

Anyone who is White and poor and also assumes that White privilege (or, to use W.E.B. Du Bois’ term, Whiteness) is ascribing to them a socioeconomic status that they do not possess, that’s just incorrect. As Du Bois wrote in Black Reconstruction (1935), even the poorest Whites received societal compensation, at least in part, through a “public and psychological wage.” In Jim Crow times, it was one in which poor Whites “were given public deference…were admitted freely…to public functions and public parks.” At the same time, the “police were drawn from their ranks and the courts, dependent on their votes, treated them with leniency” (pp. 700-01). Come to think of it, much of this still applies in 2015, even though the Civil Rights Movement dismantled Jim Crow, no?

But it’s not just terms like White privilege and privileged Whites that throws off all but a small minority of Americans. Most use terms like race, racism and bigotry interchangeably, as if they work at an Apple factory in the Longhua Subdivision of Shenzhen, in Guangdong Province, China (it’s outside Hong Kong) making iPhones and iPads. Race is a construct and not a biological fact in the case of Homo sapiens, since humans are all part of one species, albeit with some rather interesting surface variations. Racism is the result of a construct to justify social and economic advantages in the US and all over the globe, as well as the systemic construction and maintenance of such advantages. Bigotry, though, is something we as individuals all possess, regardless of race, gender, ideology, religion, atheism, or any other variable. There’s more, but I’ve already written a post about this.

A clip from The Colbert Report in a segment about the end of stop and frisk in New York City, August 2013. (http://globalgrind.com via http://billmoyers.com).

A clip from The Colbert Report in a segment about the end of stop and frisk in New York City, August 2013. (http://globalgrind.com via http://billmoyers.com).

And there’s this whole notion of color blindness, the idea that millions of Americans who see everything in color can claim that they’re colorblind to race. “I don’t care if you’re white, black, red, green or purple. It doesn’t matter to me,” most Americans often say. There’s two problems with this statement and these phrases. One is that unless someone is actually, physically and neurologically colorblind, what one is doing is choosing to ignore differences, which is completely different from tolerating, accepting or embracing difference. One might as well say that they don’t see the homeless in the middle of Central Park in New York, that’s how ridiculous — maybe even tone-deaf and callous — this idea is.

Two is that there aren’t any green, purple, blue or other weird hues of humanity anywhere on this planet. Heck, technically, Whites are pink, Blacks are varying shades of brown, Native Americans have reddish undertones (and then only some), and so on. The point is, this idea of color blindness to race is straight horse manure, allowing many Americans to feel good about their views on race, racism and bigotry without any serious thought about their country or the people in it at all.

And that is why conversations on race in the US remain a pipe dream for some, and raise the fear of the specter of Judgment Day for others.

Talking Tocqueville Too Much

05 Saturday Jul 2014

Posted by in 1, Academia, culture, Eclectic, Patriotism, Politics, Pop Culture, race, Work, Youth

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Alexis Tocqueville caricature (1849), by Honoré Daumier, National Gallery of Art, Washington, DC. (Wikipedia). In public domain.

Alexis Tocqueville caricature (1849), by Honoré Daumier, National Gallery of Art, Washington, DC. (Wikipedia). In public domain.

Every year for at least the past thirty years, without fail, I’ve read at least one article, seen or read at least one book, or watched at least one commentary about the great Alexis de Tocqueville. These are almost always about the French political theorist’s grand tour of America in the early 1830s and his affirmation of America’s exceptional democracy, egalitarianism and lack of permanent social classes. Over the years, I’ve found these all too frequent comments and examinations of a long-dead tourist vomit-inducing.

Tocqueville may have gotten it right, that America and its democracy was in a unique position in 1833 to take off and become a powerful nation, if given the time. But he didn’t understand America at all, at least, not really. Tocqueville didn’t understand how central inequality was to the development of America’s unique and exceptional democracy. He assumed, quite wrongly, that any issues of inequality in our then young nation were limited to the American South, where cotton was king and slavery was the backbone of the economy. Tocqueville only saw slavery as a moral dilemma of debasing humanity — slave owner and slave — and not as a political or economic one. So what if he predicted the rise of the US and Russia as world powers if he didn’t predict the American Civil War?

The Half Has Never Been Told: Slavery and the Making of American Capitalism by Edward E. Baptist (due out September 9, 2014 -- there's always Eric Williams' Capitalism and Slavery [1944]), July 5, 2014. (http://bn.com).

The Half Has Never Been Told, by Edward E. Baptist (due out September 9, 2014 – there’s always Eric Williams’ Capitalism and Slavery [1944]), July 5, 2014. (http://bn.com).

Tocqueville looked at America outside of the South and saw an egalitarian and agrarian society, one unconnected to the slavery located south of the Mason-Dixon line and spreading southwest across the Mississippi River. Where did he think the money came from to finance plantations, to ship the raw materials of these plantations overseas and to buy more slaves? How did Tocqueville think these plantation owners could turn cotton into cloth and tobacco into cigarettes and cigars? Much of it came from bankers and merchants in New York, Boston and Philadelphia, and from the factories of New England and New York. Slavery was the backbone of the rise of the American economic system, and was America’s industrialized foundation. Period.

Tocqueville argued that America was unique because of its lack of a permanent class system, particularly an aristocracy. Our country’s democracy, in fact, guaranteed the constant churning of social mobility. Tocqueville must’ve been high on the tobacco leaves he sniffed in his tour of Virginia! While the nation had shed most of the obvious symbolism that came with wealth in Europe, Tocqueville had completely ignored that for the first half-century of US, only rich, land-owning White males could vote (and in many cases, hold office). Only in the five or ten years before his tour of the US did non-propertied White males gain the right to vote.

On top of this, though most Americans were farmers in the 1831-33 period, American urbanization had already begun. American cities didn’t have the age or splendor of European ones, to be sure. But what Tocqueville didn’t recognize was that wealth was already beginning to be concentrated in cities like Philadelphia, Boston and New York, in the form of commerce, in banking, and in the beginnings of modern industries. And though large-scale exploitation of poor and uneducated Irish immigrations wouldn’t begin for another fifteen years, the exploitation of poor, native White (and frequently, female and child) labor was already well underway, pulling Whites from countryside to cities in the process.

"World's Highest Standard of Living" poster with Black flood victims in bread line, Louisville, Kentucky, by Margaret Bourke White, February 15, 1937. (ThunderPeel2001 via Wikipedia). Qualifies as fair use under copyright laws -- low resolution.

“World’s Highest Standard of Living” poster with Black flood victims in bread line, Louisville, Kentucky, by Margaret Bourke-White, February 15, 1937. (Wikipedia). Qualifies as fair use under copyright laws — low resolution.

And this is the man who so many of my historian and political scientist colleagues like to cite and quote? Especially around Independence Day! Sorry, but if I did a two-year tour of, say, South Africa right now, and predicted their eventual greatness because of their unique racial democracy and rapid economic development, who’d take me seriously by 2200 CE? Maybe MSNBC host Chris Matthews‘ great-great-great-great grandson, who would then claim South African exceptionalism based on my predictive power from 180 years before.

 

There Are No White Liberals — Really

07 Wednesday May 2014

Posted by in 1, Christianity, culture, Eclectic, Pittsburgh, Politics, Pop Culture, race, Religion

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Stephen Colbert meets with members of the Federal Election Commission (FEC), Washington, DC, June 30, 2011. (Yuri Gripas via http://slate.com).

Stephen Colbert meets with members of the Federal Election Commission (FEC), Washington, DC, June 30, 2011. (Yuri Gripas via http://slate.com).

What I’ve learned in recent months from Twitter, Facebook, The Atlantic and The New York Times, from recent Supreme Court decisions, and from attempts to justify oligarchy and bigotry, is the following. That the term “White liberal” is a media falsehood, meant to create a distinction without any significant differences. That most White liberals are “liberal” by default, only because they’re not conservative — or really, reactionary — enough. That most Whites who see themselves as liberal also believe in colorblindness as a racial philosophy or refuse to acknowledge their own privilege of Whiteness and structural racism as major obstacles on the path toward an egalitarian society. And that people who look and write like me can and should be ignored, precisely because I’m Black and underprivileged by default.

There are in fact Whites who do acknowledge the privilege of their own Whiteness, who do understand the gigantic barriers of structural racism, institutional and individual racism. Some of those are leftists, many more, though, are racists who have fully embraced Whiteness as their cloak of superiority. Hence Donald Trump, Donald Sterling (heck, maybe even Donald Duck), Paul Ryan, Cliven Bundy, Tom Perkins, and, if you’re aware of recent racism rows in the UK, Jeremy Clarkson.

There are the rare handful, though, who are leftist enough to have also become active on the anti-racism front. I’m lucky to count quite a few of them as friends, or at least, colleagues. Some of these folks, whether Tim Wise or Mark Naison, Jessie Daniels or Joe Feagin, sure enough, do acknowledge that their rare enlightenment has its limits, that they, too, can and do get it wrong sometimes in discussing race and racism. They even acknowledge that they have Whiteness and other -isms, that they aren’t perfect or in need of a pedestal because they’ve managed to look past their privilege to be radical leftists.

Colorblind racism cartoon, February 27, 2013. (Gabriel Ivan Orendain-Necochea/Daily Sundial via http://sundial.csun.edu).

Colorblind racism cartoon, February 27, 2013. (Gabriel Ivan Orendain-Necochea/Daily Sundial via http://sundial.csun.edu).

That leaves this fairly large plurality of Whites who see themselves as “liberals,” but refuse to realize that they are liberals because they aren’t fearful or hateful enough to be right-wingers. Politically, they’re basically centrists, folks who don’t want to rock the boat on any issues involving social class, social mobility or structural inequality. They may care about a green planet, recognize that evolution is real and climate change is man-made, but will still see racism as an individual issue, and not one baked into the bricks and mortar of our society and its institutions.

These are the media standard “White liberals,” ones who care more about an individual White guy who uses the N-word on TV than they do about a White supremacist terrorist shooting up a community center or a place of worship. In fact, the media and these liberals will all but refuse to use the word “terrorist” in reference to systemic White violence against communities of color or those of different religious backgrounds. They’ll be the ones who’ll start with the sentence, “I don’t care if you’re black, white, green or red…,” as if racism were a simple matter of melanin, and not material and psychological advantages that begin at conception and end well after death. Not to mention, there aren’t any actual “green” or “red” skin-colored humans.

Yet, despite their colorblindness, they couldn’t possibly conceive of Blacks and Latinos smart enough to make it to an elite college without the handout of affirmative action, or of large numbers of people of color in positions of leadership in business and in  politics, or of a feminism without the contradiction of femininity. For that matter, so-called colorblind White “liberals” still find it easy to call race a “card” that people of color pull out only when it’s somehow convenient for us, or lament the need for historically Black colleges and universities or other Black institutions. Some have even argued for a White History Month, which is ridiculous, considering how Whiteness is ever-present (kind of like the way the most religious of Christians think about God).

So, after four and a half decades as a born and bred American, I’ve realized that the average White liberal is not only not a leftist, Marxist or an anti-racist. That not only that the media labels them as “liberals” by default. But that they are as much to blame for our sorry state of affairs regarding race in America as Frazier Glenn Miller, Wade Michael Page, the NYPD, the LAPD, evangelical Christianity and those Southern Democrats who became Republicans between 1964 and 1994.

Remembering Harold Meltzer

09 Wednesday Jan 2013

Posted by in 1, Academia, Boy @ The Window, culture, Eclectic, eclectic music, Mount Vernon High School, Mount Vernon New York, Politics, Pop Culture, race, Youth

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Harold Meltzer obituary (via Frank Pandolfo), January 9, 2003. (Westchester Journal News).

Harold Meltzer obituary (via Frank Pandolfo), January 9, 2003. (The Journal News).

Harold Meltzer, my favorite and best teacher of all, died on January 2, 2003 at the age of sixty-six, ten years ago last week. He was all too young and all too bitter about his years as a history teacher at Mount Vernon High School. But then, dealing with entitled parents and unrepentant administrators in Mount Vernon, New York for thirty-five years would do that to most people. Despite that, Meltzer was a rock, the first teacher since my elementary school years that I genuinely trusted with my family secrets and my inner self. He was the first and maybe only teacher I had in my six years of Humanities who actually seemed like he wanted to teach us (see my post “No Good Teaching Deed Goes Unpunished” from May ’11).

I met Meltzer on our last day of tenth grade, after three days of finals and Regents exams, on June 21, ’85. He had summoned fourteen of us to “Room 275 of Mount Vernon High School,” as the invitation read. We had all registered to take Meltzer’s AP American History class in eleventh grade, our first opportunity to earn college credit while in high school.

Meltzer started off talking to us about Morison and Commager — who I now know as the great consensus historians of the ’50s, until the social history revolution made their textbooks irrelevant by the ’80s — as we sat in this classroom of old history books and even older dust and chalk. Meltzer himself looked to be in his late-fifties (he was actually a day away from his forty-ninth birthday), tall and lanky except for the protruding pouch in the tummy section. His hair was a mutt-like mixture of silver, white and dull gray, and his beard was a long, tangled mess.

Met Logo and A full house, seen from rear of stage, at the Metropolitan Opera House (former bldg, 39th Street), for a concert by pianist Josef Hofmann, November 28, 1937. (National Archives via Wikimedia). In public domain.

Met Logo and A full house, seen from rear of stage, at the Metropolitan Opera House (former bldg, 39th Street), for a concert by pianist Josef Hofmann, November 28, 1937. (National Archives via Wikimedia). In public domain.

The way he spoke, and the way his eyes looked when he spoke made me see him as a yarmulke-wearing preteen on his way to temple. The force with which his words would leave his mouth hit me immediately. As much as I noticed how frequently spit would spew out of Meltzer’s mouth, the rhythm of his speech was slow and sing-song, like an elder or grandfather taking you on a long, winding, roller-coaster-ride of a story. Most of all, I knew that he cared — about history, about teaching, about us learning, about each of us as people. Maybe, just maybe, for some of us, he cared too much.

But for at least for me, Meltzer’s eccentric space in which he told Metropolitan Opera House stories and talked about egalitarianism extended beyond the historical. He was the first teacher I had since before Humanities who’d ask me if things at home were all right, and knew intuitively that things weren’t. He was the first to ask me about how poor my family was and about hunger. And he was the first teacher ever to ask if I had a girlfriend. Needless to say, these questions were unexpected. Yet through these questions, Meltzer had begun to crack my thin, hard wall of separation between school and family.

Because Meltzer cared deeply about reaching students — about reaching me — our student-teacher relationship because a friendship after high school and a mentoring one as well. I wasn’t looking for a mentor, and Meltzer was only being Meltzer. Still, his stories about his battles with MVHS administrators, Board of Education folk, and with upper-crust parents who believed their kids were entitled to A’s just for showing up, were filled with lessons of perseverance, patience, and looking beyond everyday headaches in order to reach people. While this wasn’t a factor in my going to graduate school and spending a significant part of my life as a history professor and educator, these stories have helped me over the years.

1972 Dodge Dart Dark Green (similar to '74 Dodge Dart Meltzer owned when I was at MVHS), December 25, 2009. (http://www.fotosdecarros.com).

1972 Dodge Dart Dark Green (similar to ’74 Dodge Dart Meltzer owned when I was at MVHS), December 25, 2009. (http://www.fotosdecarros.com).

But unfortunately, it was a factor in why Meltzer became embittered and took early retirement in June ’93. The end of the Humanities Program, the intolerance of some administrators toward Meltzer as a “confirmed bachelor,” the lack of decency — forget about gratitude — from many of his most successful students. Those changes, these things, all would take a toll on any teacher who’d stay after school day after day to run Mock Trial, to facilitate study groups, to work on letters of recommendation for students. But no, most of my former classmates who had Meltzer between ’85 and ’87, all they could say was that “Meltzer was weird” or that “I didn’t understand” his lessons.

I’m thankful that I did have Meltzer as a teacher, friend and mentor between ’85 and ’02. I’m thankful that I had a chance to interview him for what is now my Boy @ The Window manuscript in August and November ’02, just a couple of months before he passed (see my post “Mr. Meltzer” from June ’09). I’m glad that despite his physical and psychological pain, Meltzer welcomed me with open arms and answered my questions about his life and his career. I just wish that my former classmates and some of Meltzer’s more cut-throat colleagues had taken the time to really know the man.