About E. Franklin Frazier…originally published on what-when-how…Franklin Frazier, one of the most prominent African American sociologists of the early twentieth century, studied at Howard University (BA 1916), Clark University (MA 1920), and the University of Chicago (PhD 1931). Continue reading
Birth of a Nation…where art and racism meet…art can touch us deeply
It can inspire us, heal us and even change us, It can also speak to the
darkest corners of our being Continue reading
Racism bad for kids, and can do them lots of harm.
Racism bad for kids…can cause severe anxiety and depression
Racism hurts. Even if the stings and arrows that come one’s way are only verbal – and sometimes especially if they are only verbal can inflict lasting damage – damage of the kind that may take longer to heal than that of a strictly physical nature.
Although adult victims hurt too when they find themselves to be the victims of racism, they have, at least, the advantage of age and experience when it comes to dealing with this form of persecution. Children, however, are much moe vulnerable. Their psychic faculties being in an early stage of development, they are ill-equipped to fight this battle without the love and wisdom of a presiding elder.
staff blogger, yourblackworld.net –
– “Ask most adults and they can probably recount an instance of blatant or subversive racism. Equipped with life experiences and coping mechanisms, most adults are able to deal with racism in ways that are healthy and non-destructive.
A new study is suggesting that the youngest victims of racism may have a difficult time understanding and processing someone disliking or even hating them because of the color of their skin.
Victims of racism experience mental health issues
A report in Social Science & Medicine says that young people who experience racism or racist treatment are more likely to struggle with mental health issues such as depression and anxiety as both children and later as teens.
The report’s lead researcher, Naomi Priest, of the University of Melbourne in Australia stated that, “The review showed there are strong and consistent relationships between racial discrimination and a range of detrimental health outcomes such as low self-esteem, reduced resilience, increased behavior problems and lower levels of well-being.”’
read entire article
Will interracial marriage end racism in America?
Some people say no, that the deeper causes of racism are not addressed by such unions, and that only a willingness on the part of an historically racist Caucasian majority to examine its own history with ruthless honesty will put an end to both and discrimination.
Racism runs deep
Others believe that deep-seated racism can be cured only by love; the kind of love that leads to marriage and children. According to this school of thought, this is the only way in which this centuries-long history of discrimination and exclusion can be corrected. There are, however common objections to this viewpoint.
the longevity of White racism and its hydra-headed complexity.
One such objection emphasizes both the longevity of White racism and its hydra-headed complexity. According to this outlook, interracial unions – even if they are confirmed by a marriage license and produce offspring – cannot undo the suffering that comes with centuries of slavery, race hatred and government-sanctioned discrimination. As powerful as erotic and Agape love are, they may not be powerful enough to do away with the critical mass of oppression that has come about during four hundred years of calculated contempt and the most heinous forms of oppression. What is needed, to the contrary, to achieve this is a Herculean effort…and all-out effort on the part of White Americans to redeem their racist past by owning up to it; an undertaking that requires an all out commitment on a national scale to drill deep into every nook and cranny of American history in a search for the “who, what, where, when – and perhaps most importantly – “why” of their (at best) less than admirable record of ill treatment of their African-American brethren. The rationale behind this approach is that only this kind of all-embracing commitment to the historical facts, starting with the advent of slavery in 17th century Virginia and including such present day forms of this hardiest of viruses as “water cooler prejudice” and the more subtle flavors of middle class and genteel discrimination, would or could result in the change of heart that will bring about America’s transformation from a racist society to a truly egalitarian one.
Is interracial marriage a form of medicine for the treatment of racism?
In short, interracial love/marriage in America today may have a secondary role as a palliative for American racism both past and present, and may be the most effective means of ending racism in future. As to its ability to do so without being reinforced by the most earnest society-wide campaign of self-change on the part of America’s non-Black majority, only time will tell if this is indeed possible.
Village Creek Said No To Racism
Village Creek said no to racism From Connecticut Magazine, June 2011
Restrictive covenants were a fact of life through the nineteen sixties – and later – in the United States of America. Discrimination against minority groups was the norm, and if you were the wrong color, ethnicity, or religion many neighborhoods were unavailable to you. There was a notable exception, and that was Village Creek, Connecticut. This community of brave pioneers was interracial at a time when interracial marriage was against the law in many, if not most American states and (at a time when) almost none of the post World War 2 housing developments that were sprouting like mushrooms in America did not accept Black people.
“Through their police intermediaries, the Jesuit officials asked Willcox about the black family seen at the beach party. Willcox explained that they were friends who were thinking of buying home lots. The Jesuits sold their property within a week and soon vacated the island.
“After this incident, the word got out in the greater community and we were shunned,” says Willcox. “Before that, people were welcoming, but after that, forget it. I couldn’t get FHA insurance for mortgages. We were told flatly that we would have to get rid of our covenants if we wanted FHA mortgage insurance. I told them, ‘We are a cooperative and we are not going to change our covenants.’ The covenants were the whole basis for why we were there in the first place. And they said, ‘Then you don’t get any loans.’ As a result, we have never had an FHA-insured mortgage in Village Creek to this day.”
“During the ‘Red Scare’ this place was called ‘Commie Creek’,” says Phil Oppenheimer. “Because many of the homes here have flat roofs, some guy began spreading the idea that they were designed in this way to direct Soviet bombers to New York City,” says Hu Lindsay, a graphic designer and longtime Village Creek resident. “We also have houses with a lot of glass facing the water, which some other genius suggested was designed that way to help guide Soviet submarines to New York City.”
Thinker, revolutionary, psychiatrist, cultural analyst and philosopher of Western Colonialism and its attendant racism, Franz Fanon is without peer vis a vis his profundity and psychological acumen. His Black Skin White Masks (1952), about White racism and the oppression of Black people is a classic.
The following is taken from Zia Sardar’s article On Franz Fanon
and can be read in its entirety at Naked Punch
Frantz Omar Fanon, born on 20 July 1925 in Fort-de-France, in the French colony of Martinique, was a complex figure, with multiple selves. He was, as he tells us, from Antilles but he ended his life thinking of himself as an Algerian. His parents belonged to the middle class community of the island: father a descendant of slaves, mother of mixed French parenthood. In Fort-de-France, he studied at Lycée Schoelcher, where one of his teachers was poet and writer Aimé César. Cesar’s passionate denouncement of colonial racism had a major influence on the impressionable Fanon. As a young dissident, he agitated against the Vichy regime in the Antilles and travelled to Dominica to support the French resistance in the Caribbean. Soon afterwards, he found himself in France where he joined the resistance against the occupying forces of Nazi Germany. While serving in the military, Fanon experienced racism on a daily basis. In France, he noticed that French women avoided black soldiers who were sacrificing their lives to liberate them. He was wounded; and was awarded Croix de Guerre for bravery during his service in the Free French forces.
After the War, Fanon won a scholarship to study medicine and psychiatry in Lyon. While still a student he met José Dublé, a Frenchwoman who shared his convictions against racism and colonialism. The couple married in 1952, had one son, and stayed together for the rest of their lives. Fanon also began to use psychoanalysis to study the effects of racism on individuals, particularly its impact on the self-perception of blacks themselves. During the 1950’s metropolitan France was a centre of revolutionary philosophy and a magnet for writers, thinkers and activists from Africa. Fanon imbibed the ideas of philosopher Jean-Paul Sartre; and became friends with Octave Mannoni, French psychoanalyst and author of Psychology of Colonization. As a young man searching for his own identity in a racist society, Fanon identified with the African freedom fighters who came to France seeking allies against European colonialism. He began to define a new black identity; and became actively involved in the anti-colonialist struggle. So when, in 1953, he was offered a job as head of the psychiatric department of Bilda-Joinville Hospital in Algiers he jumped at the opportunity.
Fanon arrived in Algeria just as the colony was on the verge of a full blown, violent struggle against the French. He was appalled by the racist treatment of Algerians and the disparity he witnessed between the living standards of the European colonizers and the indigenous Arab population. He developed a close rapport with the Algerian poor and used group therapy to help, as well study, his patients. There was intellectual ferment too. A major event of 1954 was the publication of Vacation de l’Islam by the Algerian social philosopher Malek Bennabi. Published to synchronize with the outbreak of the Algerian revolution,Vacation de l’Islam presented the radical concept of ‘colonisibilite’: the historical process through which Algeria, and other Muslim countries, declined culturally and intellectual to a stage where colonialism becomes a ‘historical necessity’. Bennabi, who like Fanon spent most of his life struggling against French racism, distinguished between ‘a country simply conquered and occupied and a colonized country’ . The later had lost its own cultural bearings and internalized the idea of the inherent superiority of the colonizing culture. Fanon and Bennabi never met; but it is difficult to imagine their work did not fertilize each other’s thought.
The French response to the 1954 Algerian revolt was brutal, involving torture, killing, physical abuse and barbaric repression. For two years Fanon secretly supported the revolutionaries. Then, in 1956, he resigned his post and openly joined the National Liberation Front (FLN). He moved to Tunis, where he worked for Manouba Clinic and Neuropsychiatric Center and founded the radical magazine Moudjahid(from Jihad, meaning freedom fighter). Soon he acquired a reputation as a leading ideologue of the Algerian revolution. He received many death threats from the French and their sympathizers – which only served to strengthen his resolve. By now, Fanon identified himself as an Algerian. He travelled throughout Africa speaking on behalf of the NLF; and even served as an ambassador to Ghana on behalf of the provisional government of Algeria.
Fanon did not live to see Algeria acquire full independence. While still in Ghana he was diagnosed with leukemia. He went first to the Soviet Union for treatment; and later to the United States. He died in Washington on 6th December 6, 1961.
Gun Control Traditional Favorite of Reactionaries and Racists?
One of the great mysteries of modern politics is how gun control came to be seen as a natural Left-wing cause. Following the horrific shootings in Aurora, Denver, the usual lineup of Left-liberal activists and commentators have pleaded, for the ten thousandth time, for America to get rid of its stupid constitutional guarantee of the right to bear arms and to clamp down on gun ownership. This is the default setting of virtually every observer who considers himself of the Left, particularly those outside of America, who love nothing more than to look down their long noses at the Wild West-style, gun-wielding, blood-spattered mess they believe modern America to be.
Gun control once a right wing cause
Which is all a bit weird, because for years – for two centuries, in fact – gun control was a largely Right-wing, reactionary campaign issue, not a Left-wing one. The fact that it has now been adopted by Leftists is very revealing indeed.
Before the 1980s, Right-wingers and racists were the most vocal in demanding that the states in America should strictly circumscribe gun ownership. Where the revolutionary government of 1791 made the second amendment to the US Constitution, which insisted on the right of the citizenry to bear arms as a safeguard against tyrannical government, successive legislators and campaigners who were freaked out by the prospect of former slaves getting hold of guns called for a rethink of this fundamental liberty.
Nat Turner rebellion the turning point
So after the Nat Turner rebellion of 1831, when a band of black rebels shot at white slave owners and freed their slaves, the state of Tennessee altered its constitution. Where once it had guaranteed that “the freemen of this state have a right to keep and to bear arms for their common defense”, post-Nat Turner it said “the free white men of this state have a right to keep and to bear arms for their common defense”.
by Rachel Hislop
In 1903 W.E.B. Du Bois penned the single most important piece of literature in African American history, Souls of Black Folk, that opened with the question I have carried with me ever since I read it: “How does it feel to be a problem?”
Over a century later, we are still answering that question. Over a century later our black men, like Trayvon Martin, are still paying with their lives for being “a problem.”
I am a woman. I am a college-educated, 23-year-old woman living in what may be the greatest city in the world. I play hard, but I work even harder. I am honest, trustworthy and an amazing listener, but all of that is negated at first glance by one simple fact — I am black, therefore I am a problem.
Sounds cliché, doesn’t it? By now you are probably furrowing your brow, or rolling your eyes expecting to hear another story of why America should feel sorry for me, but that isn’t the case here.
I’ve sat through a multitude of African studies classes tight-lipped as my white peers questioned the existence of racism in their post-racial American, white privileged minds. But then a young black man named Trayvon Martin was killed and the dirty blanket was finally pulled off the taboo conversation of the very present demon that is race relations in America, and I’ve decided I am tired of staying quiet.
Read more: at http://globalgrind.com/news/talk-accepting-our-social-responsibility-post-trayvon-america#ixzz1tABBTfb3
Click on the link below to order “How Race is Lived in America: Pulling Together, Pulling Apart” by correspondents of the New York Times
A Pill to Cure Racism?
A Pill to Cure Racism? by Eric Pfeiffer | The Sideshow – Thu, Mar 8, 2012
Propranolol (Image via WikiCommons)A commonly prescribed drug used to treat high blood pressure may have the unintended benefit of muting racist thoughts in those who take it.
A new Oxford University research study found that Propranolol, which works to combat high blood pressure, anxiety, migraines, and a number of heart ailments, affects the same part of the central nervous system that regulates subconscious attitudes on race.
“Implicit racial bias can occur even in people with a sincere belief in equality,” said Sylvia Terbeck, lead author of the study, which was published in the journal Psychopharmacology. “Given the key role that such implicit attitudes appear to play in discrimination against other ethnic groups, and the widespread use of Propranolol for medical purposes, our findings are also of considerable ethical interest.”
To read this article in its entirety go to: