Archive for Race
First comes the disinformation. Next come the wingnut emails.
The city of Baltimore is preparing for a Friday release of details of Freddie Gray’s injury and death in police custody. “Mayor Stephanie Rawlings-Blake said Wednesday she’s working with Freddie Gray’s family and faith leaders to clear up ‘misinformation’ that could lead to further unrest.”
The Washington Post on Wednesday evening published an article that states that a unidentified prisoner who was also in the back of a police van with Gray claimed he could hear Gray “banging against the walls” and “was intentionally trying to injure himself.”
The prisoner’s tale comes via a police document obtained by the Post, in which the statement is included on an application for a search warrant, which is currently sealed. The prisoner could not actually see Gray, according to the report.
How it plays on Fox: Freddie Gray broke his own back. Coming Up Next: Martin Luther King shot himself.
Something was bound to give. It’s not as if Baltimore didn’t have a reputation for brutal policing, as Digby noted last night. The Baltimore Sun investigation, “Undue Force,” was from just last fall. As Tavis Smiley asked Bill O’Reilly two weeks ago in the wake of recent deaths of black men at the hands of police, “How many isolated incidents equal a pattern?” After Freddie Gray’s died from mysterious injuries sustained under police custody in Baltimore days later, his funeral yesterday finally set fire to fuel that was tinder-dry:
After almost two weeks of tension over the death of Freddie Gray, Baltimore descended into chaos Monday.
Roaming gangs of mostly young men clashed with police in the streets, seriously injuring officers; tore open businesses; and looted their stocks. Gov. Larry Hogan declared a state of emergency and called in the National Guard, and state police requested as many as 5,000 reinforcements from neighboring states.
Mayor Stephanie Rawlings-Blake instituted a weeklong citywide curfew from 10 p.m. to 5 a.m. starting Tuesday.
Rawlings-Blake called the rioting and destruction “idiotic.”
“This isn’t a white-black issue,” Gray family attorney William Murphy told a crowd last night. “This is an issue of how do we treat each other as human beings.” He set the rioting against the backdrop of community oppression from the days of slavery to Sundown towns to the Civil Rights era to a war on drugs that left America with more of its citizens imprisoned than any other country in the world. Murphy concluded:
This week, a white female at the University of South Carolina was suspended over a photo showing her writing a racial slur on a whiteboard. The comment blamed blacks for the poor wifi reception on campus. The incident followed the expulsion of three students at Bucknell University in Pennsylvania over racial comments broadcast on college radio:
…one of the students used the N-word, a second said “black people should be dead” and the third said “lynch ‘em.”
A student at Duke University is under investigation after hanging a noose from a tree on campus. A former University of Mississippi student faces federal civil rights charges for placing a noose on the statue of James Meredith, the first student to integrate the Ole Miss campus in 1962. Then there was the infamous video of University of Oklahoma fraternity members’ racist chant. And others.
The Christian Science Monitor quotes a PBS op-ed by Mychal Denzel Smith:
“As children of the multi-cultural 1980s and 90s, Millennials are fluent in colorblindness and diversity, while remaining illiterate in the language of anti-racism,” Mychal Denzel Smith, a journalist and social commentator, wrote in an op-ed for PBS.
Corey Robin considers the irony of how white children learn about Martin Luther King while attending schools that have essentially re-seregated since the Nixon years. He casts a jaundiced eye on the effort for Salon:
In the United States, we often try to solve political and economic questions through our schools rather than in society. Instead of confronting social inequality with mass political action and state redistribution, we prefer to educate poor children to wealth. Education can involve some redistribution: making sure, for example, that black, Latino and working-class students have comparable resources, facilities and teachers as white or wealthy students. But one need only compare the facilities at the Park Slope school my daughter attends with those of an elementary school in East New York—or take a walk around James Hall at Brooklyn College, where I teach political science, and then take a walk around the halls at Yale, where I studied political science—to see we’re a long way from even that minimal redistribution.
Sometimes, our self-deception can be downright funny. Two weekends ago, the New York Times profiled a group of fancy private schools in New York City where wealthy, white and privileged students learn that they are … wealthy, white and privileged. There’s even an annual “White Privilege Conference,” which is being held this year at Dalton School (tuition: $41,350). More and more private schools, according to the Times, “select students to attend” that conference. These students are so select (and these schools so selective) that they have to be selected to attend a conference on their selectedness.
No amount of talking about class advantage this way will change it, Robin believes. He’s right. It’s not the kind of learning that comes from classroom exercises or a book.
But still, as children of advantage, doesn’t talking about structural inequality feel right in a truthiness kind of way? To talk about inequality and believe you’re actually doing something about inequality, the way clicktivism feels like activism. Season the lessons with terms like “micro-aggressions,” have students create and discuss “identity cards,” and such conversations become buzzword bingo. Corey Robin calls this kind of education “the quintessential American hustle.”
(Cross-posted from Hullabloo.)
Even as civil rights groups gather at the bridge, a Change.org petition started by Student Unite has gathered 150,000 signatures from people who want the name Edmund Pettus removed from the Edmund Pettus Bridge, now a national landmark and part of the Selma To Montgomery National Historic Trail. It dawned on somebody that the name of a Civil War general and Alabama U.S. senator/Ku Klux Klan Grand Dragon is “a symbol of oppression.” Really.
This is happening in Montgomery:
The House Judiciary Committee on Thursday passed a bill that would prevent clergy, officials and faith-based groups with religious objections to certain marriages from being forced to officiate them, or being sued over their refusal.
Although the legislation does not directly address the issue, same-sex marriage supporters said the bill would effectively give state officials and religiously affiliated organizations, such as hospitals, homeless shelters and food banks broad powers to deny services and benefits to same-sex couples.
This is also happening:
The ACLU of Alabama; the Southern Poverty Law Center; the National Center for Lesbian Rights and Americans United for Separation of Church and State asked U.S. District Judge Ginny Granade to add all Alabama couples seeking same-sex marriage licenses as plaintiffs in an ongoing lawsuit in Mobile County, and to add all of the state’s probate judges who may enforce orders barring or resist rulings allowing same-sex marriage as defendants.
The groups also want Granade to issue an injunction that the probate judges “refrain from enforcing all Alabama laws and orders that prohibit same-sex couples from marrying or that deny recognition of the marriages of same-sex couples.”
On Tuesday, the Alabama Supreme Court ordered probate judges to stop issuing the licenses, saying its powers to interpret the U.S. Constitution were equal to Granade’s. The seven-justice majority said that the bans did not violate the 14th Amendment, arguing that the laws did not target gay and lesbian couples and that the state had a legitimate interest in promoting traditional marriage.
It’s always something.
(Cross-posted from Hullabaloo.)
Reading Charles Blow’s New York Times column this morning, one phrase stopped me cold: a pigment tax. That, essentially, is what the Justice Department’s report charges the Ferguson Police Department was extracting from African American citizens:
The view that emerges from the Justice Department report is that citizens were not only paying a poverty tax, but a pigment tax as the local authorities sought to balance their budgets and pad their coffers on the backs of poor black people.
Perhaps most disturbing — and damning — is actual correspondence in the report where the authorities don’t even attempt to disguise their intent.
Take this passage from the report:
“In March 2010, for instance, the City Finance Director wrote to Chief [Thomas] Jackson that ‘unless ticket writing ramps up significantly before the end of the year, it will be hard to significantly raise collections next year. . . . Given that we are looking at a substantial sales tax shortfall, it’s not an insignificant issue.’ Similarly, in March 2013, the Finance Director wrote to the City Manager: ‘Court fees are anticipated to rise about 7.5%. I did ask the Chief if he thought the PD could deliver 10% increase. He indicated they could try.’”
The report, writes Blow, reads like an account of “a shakedown gang.”
Two postings this weekend involving lynch mobs led me to an interesting bit of history from the Revolutionary War. Reading the L.A. Times op-ed title, “Southern ‘Hanging Bridge: A monument to Judge Lynch,” made me gasp. It had never occurred to me that lynching derived from someone’s name.
Jason Morgan Ward, associate professor of history at Mississippi State University, begins:
On Feb. 10, the Montgomery, Ala.-based organization Equal Justice Initiative released “Lynching in America,” a searing report that documents 3,959 lynchings in 12 Southern states from 1877 to 1950. The researchers note that their count exceeds that of previous studies by at least 700 victims. The news media seized on the numbers and paid less attention to what the group characterized as an “astonishing absence” of lynching memorials in communities that boast monuments to Confederate soldiers and architects of the South’s Jim Crow regime.
As it happens, an abandoned, rusted bridge on a dirt road near Shubuta, Mississippi stands as a makeshift monument to the lynchings that occurred there between 1918 and 1942. When Ward asked locals if the new road bypassing the “hanging bridge” had anything to do with its history, a local told him, “People don’t need to see that.”
But Ward’s op-ed did not explain who Judge Lynch was.
It was news last week when Oklahoma legislators voted to cease funding an Advance Placement history course, echoing a key critic of the curriculum who believes “the concept of American exceptionalism has been deliberately scrubbed out of this document.”
At Crooks and Liars, Dave Neiwert suggests that one motivation for the legislation may be that Oklahomans do not want to see their own unflattering history revisited: the Tulsa Race Riot of 1921 and the Osage Reign of Terror, also from the 1920s. In the first, white lynch mobs obliterated a prosperous black neighborhood – even dropping fire bombs from airplanes (one might consider that exceptional) – and in the second, white fortune hunters exploited and murdered Osage tribal members to gain control over oil rights. Combined, hundreds died. Neiwert explains:
With 2014 gone (and good riddance), perhaps in 2015 America will look itself in the mirror and reflect on what it means to behave as if civilized rules only apply to everyone else. We look somewhat less exceptional from across the pond. Take this op-ed from Christian Christensen, a professor in Stockholm, for example:
… 2014 has been a year in which the mythology of domestic U.S. legal egalitarianism — reinforced by the mantra of blind justice and a near religious reverence of the U.S. Constitution — was exposed as a pretense. As abroad, so at home: Some people are more equal than others.
After the police killings of unarmed black men, Michael Brown and Eric Garner; after the botched execution of Clayton Lockett in Oklahoma; after the SCCI report on a torture program approved by the White House — more brutal than the world already knew, and in violation of domestic and international law; and after a majority of Americans when asked approved the torture; on reflection, exceptionalism looks more like license. There are not two sets of rules in America, Christensen concludes, but three: “one for white killers, one for black killers and one for police officers who killed black suspects.” And a fourth for rich, Wall Street bankers, I might add.
One thread ties together all these cases: The willingness of the U.S. to bend the law and condone the barbaric treatment of human beings is grounded in differences of race, ethnicity or religion. Police violence, the death penalty and torture are predominantly applied to nonwhites or non-Christians. How supportive would white Americans and lawmakers be of procedures such as “rectal rehydration” — a gruesome procedure that, according to the torture report, was applied to hunger-striking inmates — if they were performed on white Christians? How long would they would be to willing to tolerate routine police killings of unarmed white citizens?
It all seems, I don’t know, a little medieval:
Perhaps critics are right. Perhaps we’ve been wrong to base interrogation and prisoner treatment on traditions and superstitions of past centuries. Maybe as citizens of a democratic republic we should strive in the 21st century to live up to our lofty, Enlightenment ideals of freedom, equality, and justice for all. Maybe instead of falling prey to jingoism, we should reflect, examine our assumptions analytically, through experimentation and a “scientific method”. Maybe this scientific method could be extended to other fields of learning: the natural sciences, art, architecture, law. Perhaps it could lead the way to a new age, an age of rebirth, a Renaissance! … Naaaaaahhh!
(Cross-posted from Hullabaloo.)
Esther J. Cepeda’s Washington Post op-ed discusses a study by Emory University researchers, “A rose by any other name?: The consequences of subtyping ‘African-Americans’ from ‘Blacks’”. Specifically, the study looked at how white people responded to the two terms and their attached stereotypes. Notice, there’s as much class as race here:
The researchers conducted four distinct studies in the realms of employment, media and criminal justice to determine the perceptions of the two labels in different contexts.
The data they collected point to whites believing that the label “Black” evokes a mental representation of a person with lower socioeconomic status, education, positivity, competence and warmth than the label “African-American.” And whites “will react more negatively” toward “Blacks” than toward “African-Americans.”
Even more chilling, the researchers found that use of the label “Black” in a newspaper crime report is associated with more negative emotional words than in an article featuring the words “African-American.” And whites view a criminal suspect more negatively when that person is identified as “Black” versus “African-American.”
Wonder how they’d react to calling them “citizens” or “people”? Or “neighbors”?
I noticed how both Cepeda and I both typed lower case above when writing “white” as though it is an ordinary adjective and less of a racial label, while the study prefers “White.” Race is always there, Cepeda notes, because “no matter how post-racial any of us thinks we are, we’re all carrying around varying degrees of racial and ethnic bias.”
For example, this reference in the report to another study jumped out at me for some reason:
Participants, who were predominantly White Americans, rated “poor Blacks” low in both warmth and competence and perceived them similarly to poor Whites and welfare recipients (Figure 1, p. 885, 887, Fiske et al., 2002). Conversely, participants rated “Black professionals” as having high competence and high warmth and perceived them similarly to Americans, the middle class, Christians, the Irish, and housewives (Figure 2, p. 638, Cuddy et al., 2007).
The Irish? HEY! What’s up with that?
(Cross-posted from Hullabaloo.)