For example, the United States feels entitled to used Orientalist logic to justify racial profiling of Arab Americans so that it can be strong enough to fight the “war on terror.” Orientalism also allows the United States to defend the logics of slavery and genocide, as these practices enable the United States to stay “strong enough” to fight these constant wars. What becomes clear then is that Sora Han states—the United States is not at war; the United States is war. For the system of white supremacy to stay in place, the United States must always be at war.
Because we are situated within different logics of white supremacy, we may misunderstand a racial dynamic if we simplistically try to explain on logic for white supremacy with another logic. For instance, think about the first scenario that opens this essay: if we simply dismiss Latino/as or Arab peoples as “white,” we fail to understand how a racial logic of Orientalism is in operation. That is, Latino/as and Arabs are often situated in a racial hierarchy that privileges them over Black people. However, while Orientalist logic may bestow them some racial privilege, they are still cast as inferior yet threatening “civilizations” in the United States. Their privilege is not a signal that they will be assimilated, but that they will be marked as perpetual foreign threats to the US world order."
Andrea Smith on Orientalism/War as 1 of 3 pillars of white supremacy
taken from Color of Violence: the INCITE! Anthology
chapter 6: heteropatriarchy and the three pillars of white supremacy, rethinking women of color organizing
I went back and watched some of the footage of Jeantel’s testimony. I could see why some observers might be disturbed that the teen wasn’t able to express herself more clearly. At times she was barely audible, she didn’t always use standard English and she sometimes didn’t seem to understand what the lawyer was asking her. It can be painful for us to see inarticulate black folks propped up on a national stage, speaking to a mixed audience with an unpolished tongue—particularly when words like “creepy-ass cracker” and “nigga” are freely tossed into the mix, words that Jeantel told the jury that Trayvon used to describe Zimmerman to her.
It reminds me of the way my parents described their pain and cringing embarrassment whenever boxing great Joe Louis was being interviewed on television and he would give the English language a vicious beating. We have a desperate need to want to always put our best selves forward. If you are in a position representing the whole of black America—and let’s face it, any black person being covered on a national stage still represents each of us, as much as it hurts us to admit it in 2013—every syllable you utter is going to be vigorously scrutinized. With social media, the scrutiny is going to be magnified like an electron microscope. [Exhibits A, B and C: Charles Ramsey, Sweet Brown and Antoine Dodson]
I understand all of that. But let’s not take this thing too far.
Rachel Jeantel is a teenager, a 19-year-old girl who told the world what she heard that fateful February night on the phone with her longtime friend Trayvon. From the news reports produced by the mainstream media, you got the impression that Jeantel was genuine and believable. Of course reporters from outlets like the New York Times, Miami Herald and the AP are not going to feel the need to describe Rachel’s attitude or overuse of black English vernacular, but they will feel compelled to describe the effectiveness of her testimony. And I saw them use words like “transfixed” to describe the all-female, nearly all-white jury’s reaction to what Jeantel was saying. Perhaps if the prosecutors had done too much coaching of their star witness, her genuineness would not have shone through.
I also saw incredibly mean things said about her looks on social media, even seeing her described as “Precious”—referring to the movie character brought to life by Gabby Sidibe, who was nominated for an Academy Award for her portrayal of the troubled overweight teen. Disturbingly, this has become the go-to moniker for overweight, dark-skinned girls—aided by rapper Kanye West, who leveled that scarily ignorant line in his song “Mercy.”
Plus my b*tch, make your b*tch look like Precious
Jeantel had to live through a close friend being murdered, watching his killer walk free for far too long, then sitting in front of the world and recounting the painful night with an intimidating older white man directing questions at her while she’s clearly scared out of her mind.
Now, on top of all that, she has to endure some assholes critiquing her looks?
Really, people? Grow the hell up."
— Nick Chiles, “In Attacking Trayvon’s Friend Rachel Jeantel, Black Folks Are Taking It Too Far,” My Brown Baby 6/27/13
Yes yes, y’all! Actor and graphic novelist Erika Alexander (you may know her as Living Single's Maxine Shaw) approached the R to cross-post the very first post on her blog, Showbiz Is Glamorous—and we were thrilled to do so!!!
Check it out:
Why did I write an episode of Mad Men with Negroes? And by that I mean with “Negro” characters in it, not with.
Not that there’s anything wrong with that.
Anyway, why did I write an episode of TV that I know will never be made?
ThoughI work as an actress and have pitched and sold a television series or two in my time in Hollywood, I’m not a writer on Mad Men, so this episode won’t appear anywhere but here. Why, then? And why negroes? Aren’t we finished with all that? In honor of the Season 6 premiere, let me tell you about it.
I like Mad Men. A lot. I like the subject matter (advertising); I like the cast (Don Draper is hot); I like the look (sexy Eames meets Op Art); I like the writing (Matthew Weiner is a storytelling beast). I love the writing.
I have only one issue with Mad Men (OK, with a bunch of shows, but let’s stick with this one): I’d love to see more diversity. I’m a Black actress, so diversity is an issue that comes up for me. A lot. Mad Men, Game Of Thrones, Girls, Veep–these are cool shows, except for the fact that they would really rock with more people of color, series regulars or otherwise. I complain, wtf?…and bemoan, WTF!…but alas, for all my years in TV, I’m not able to make a difference in my own living room. Or am I?
There’s a comforting-to-white-people fiction about racism and racial inequality in the United States today: They’re caused by a small, recalcitrant group who cling to their egregiously inaccurate beliefs in the moral, intellectual and economic superiority of white people.
The reality: racism and racial inequality aren’t just supported by old ideas, unfounded group esteem or intentional efforts to mistreat others, said Nancy DiTomaso, author of the new book, The American Non-Dilemma: Racial Inequality Without Racism. They’re also based on privilege, she said — how it is shared, how opportunities are hoarded and how most white Americans think their career and economic advantages have been entirely earned, not passed down or parceled out.
The way that whites, often unconsciously, hoard and distribute advantage inside their almost all white networks of family and friends is one of the driving reasons that in February just 6.8 percent of white workers remained unemployed while 13.8 percent of black workers and 9.6 percent of Hispanic workers were unable to find jobs, DiTomaso said
DiTomaso concludes, based on her research, that most white Americans engage, at least a few times per year, in the activities that foster inequality. While they may not deliberately discriminate against black and other non-white job seekers, they take actions that make it more likely that white people will be employed — without thinking that what they’re doing amounts to discrimination.
"The vast majority assumed everyone has the same opportunities, and they just somehow tried harder, were smarter," DiTomaso said of those she interviewed. "Not seeing how whites help other whites as the primary way that inequality gets reproduced today is very helpful. It’s easy on the mind."
So white Americans tell a neighbor’s son about a job, hire a friend’s daughter, carry the resume of a friend (or, for that matter, a friend’s boyfriend’s sister) into the boss’s office, recommend an old school mate or co-worker for an unadvertised opening, or just say great things about that job applicant whom they happen to know. But since most Americans, white and black, live virtually segregated lives, and since advantages, privileges and economic progress have already accrued in favor of whites, the additional advantages that flow from this help go almost exclusively to whites, DiTomaso said.
DiTomaso’s work does confirm that networks — not just the kind you build over awkward conversations, finger foods and watered-down cocktails but the kind you’re born into — matter, Austin said. It also points to just how different forms of inequality feed one another. Family-and-friends segregation feeds job and income inequality. That in turn feeds neighborhood and school segregation. That then leaves some kids less likely to receive a quality education and escape from the cycle, he said.
It’s not that black workers don’t attempt the same sort of job assists within their own networks, said Deirdre Royster, an economic sociologist at New York University and author of Race and the Invisible Hand: How White Networks Exclude Black Men From Blue Collar Jobs.
African Americans ask neighbors, significant others, the significant others of neighbors, relatives and friends about open jobs, too. But since black unemployment rates were far higher than white rates before, during and after the recession, the number of people in a typical black social network who are in a position to help is far more limited.
According to Royster, there’s an additional twist: When blacks are aware of a job, they describe the job, the boss, the company and its preferences and needs. Then they follow up with a warning.
"They give the person looking for a job all sorts of information and then they say, ‘But don’t tell them I sent you,’" said Royster.
Black workers are aware of something that researchers are still trying to explain: White bosses often worry, lack of statistical evidence aside, that black workers are more likely to sue them or band together in the workplace and try to change things, Royster said. That seems all the more likely if the black workers already know one another, she said. And many white hiring managers still assume, consciously or unconsciously, that black workers bring undesirable workplace habits and qualities, Royster said."
— Janell Ross, “Black Unemployment Driven By White America’s Favors To Friends,” Huff Post Black Voices 3/29/13
Grace Lee Boggs, the 97-year-old feminist, activist, and philosopher, was born in the United Stated in 1915 to Chinese immigrant parents. Boggs earned her PhD in 1940; these credentials were no shield against discrimination based on her Chinese ancestry. When Boggs married African American activist James Boggs, over a decade before the Supreme Court of the United States invalidated laws prohibiting interracial marriage, she made the choice to add his name to her own. Their marriage would last until James Boggs’ death 40 years later.
In observing debates around the politics of naming, especially when it comes to gender, I often think of Boggs. Someone who knows little of her life and politics, or of intersectionality, might judge Boggs’ last name as an acceptance of a patriarchal naming tradition that privileges men. But is it?
The argument could also be made that by adding the last name of her black husband to her own Chinese name Boggs was putting into personal action the political solidarity between people of color traditionally pitted against one another by white supremacy. Perhaps her acceptance of the name was even a revolutionary act that flew in the face of the laws of a country that said race must determine whom you choose to love?
Or maybe, in 1953, a deeply political Chinese American woman marrying a black man simply had bigger fish to fry than worrying about her last name? Of course, these arguments are just as much speculation as the first. Still, I’d argue it is Boggs’ life-long record as a thought leader in the labor, civil rights, women’s rights, and environmental justice movements that actually defines her identity.
Boggs put into action hooks’ concept of ideas over identity long before the rest of us even started talking about it. That’s an example that could do us all some good."