How to read Michelle Obama

ABSTRACT

Michelle Obama's role as the first African American First Lady is more than merely symbolic. Her self-representation as a professional woman, mother and spouse is directed towards a wider representativeness that is new in American political discourse. As a descendant of slaves and slave owners whose American ancestry can be traced back to the 1850s, she can lay claim to an African American legacy that the President lacks. As a result, some of her more controversial statements during the presidential campaign about the black family, class mobility and national pride need to be read in the context of an African American literature and historiography that challenges the American creed of equality, liberty and unconditional love of one's country. Michelle Obama's family history, her Princeton undergraduate thesis and her own words in interviews are analysed here in the discursive context of Ralph Ellison's Invisible Man, Toni Morrison's Beloved, Richard Powers's The Time of Our Singing, and Harriet Jacobs's Incidents in the Life of a Slave-girl, as well as the historiography of the civil rights movement. Such a reading reveals how Michelle Obama's background weaves the legacy of slavery into the American fabric, and shows that a redemptive construction of American history—in which the success of the civil rights movement of the 1960s and the Obama presidency are taken as fulfilment of the American creed (and of Martin Luther King's dream)—must be refused if a new national self-definition with African America at its heart is to take its place.     

The politics of Mikhail M Bakhtin's Carni‐Phallic body

While many scholars attribute Barack Obama's success in the 2008 presidential election to his so-called deracialized campaign strategy, I argue that Obama constructed a persuasive message strategy that was fundamentally based on race. I argue that in pursuing what I call a racial distinction strategy, Obama mobilized race differently than previous Black candidates running in White-voter electoral majorities. Specifically, Obama's racial distinction strategy constructed a seamless racial narrative – deployed through constellations of subtle racial language and imagery – incorporating Obama's own personal biography within a broader narrative of the nation, specifically a narrative of American progress. The fact that Obama employed a racial distinction strategy, and the fact that he succeeded in doing so, sheds new light on, and leads us to reconsider the veracity of popular political theories such as post-Blackness, post-racialism and deracialization, along with the general ideology of colorblindness.     

Listening to melancholia: Alice Walker's Meridian

ABSTRACT

Alice Walker's second novel, Meridian (1976), explores both the ways in which racist societies initiate and exacerbate melancholia and how this psychological dynamic can and must be overcome. The novel posits not a simple ‘cure’ but rather a process of questioning and learning from the past and one's painful attachments to it. In this way it negotiates scholarly concerns about psychoanalytic theory, as manifest particularly in literary criticism and critical race studies. Far from normalizing a form of identity focused on the past, this experimental novel depicts psychological transformation as an effort that requires the willingness to untangle the relationships involved in one's present, one's past and broader systems of social injustice.     

Becoming black,becoming president

ABSTRACT

Speculation about the relationship between Barack Obama's election to the presidency and race in the United States was rife prior to, during and after his successful campaign. King looks at three aspects of this issue. First, as a kind of outsider, Obama had to prove himself black enough for African Americans of the traditional sort and not too dangerous for Whites. How did he achieve this? Second, Obama's election was made possible by changes in the voting behaviour of white Americans, particularly in the North, and the way that African Americans like Obama gained a foothold in, and at times control of, urban political machines, such as, in his case, Chicago. How have American historians treated this shift in white voting behaviour? Finally, the central question of how race still impinges on President Obama's performance as president. King concludes with a look at issues such as colour blindness and whiteness, the nature of black political identity and solidarity, and the variety of political roles from which a black leader such Obama can choose.     

The Spillover of Racialization into Health Care: How President Obama Polarized Public Opinion by Racial Attitudes and Race

This study argues that President Obama's strong association with an issue like health care should polarize public opinion by racial attitudes and race. Consistent with that hypothesis, racial attitudes had a significantly larger impact on health care opinions in fall 2009 than they had in cross‐sectional surveys from the past two decades and in panel data collected before Obama became the face of the policy. Moreover, the experiments embedded in one of those reinterview surveys found health care policies were significantly more racialized when attributed to President Obama than they were when these same proposals were framed as President Clinton's 1993 reform efforts. Dozens of media polls from 1993 to 1994 and from 2009 to 2010 are also pooled together to show that with African Americans overwhelmingly supportive of Obama's legislative proposals, the racial divide in health care opinions was 20 percentage points greater in 2009–10 than it was over President Clinton's plan back in 1993–94.     

Prologue: the riddle of race

ABSTRACT

Bernard explores the myth of racelessness as it is currently circulating in American social discourse. The election of the first black American president has unleashed the term across the cultural landscape, from the mainstream media to the classrooms in which she teaches African American literature. Students use the term as a twenty-first-century incarnation of the civil rights-era concept of colour blindness. But racelessness does not represent an aspiration for equality as much as it represents an ambition to turn away from the realities of difference. It is code for a common ambition to avoid the realities of institutional racial inequalities, as well as personal experiences of cultural difference. The myth of racelessness intersects uncomfortably with current academic discourse that promotes the view of race as a social construction. Scientifically proven and irrefutably true, this discourse does not allow any room for the social experience of race and racial difference as it is lived by everyone every day, whether we like it or not. The election of President Barack Obama is a portal on to this current confusion about the concept of race, specifically, and blackness, in particular. Many pundits have speculated that Obama would not have been electable if he had had dark skin, if he were irrefutably black, in colour and culture. The fact that he himself has elected to call himself ‘black’ serves as the platform of Bernard's essay on the case of race in the United States.     

‘A curious relationship’: Barack Obama,the 1960s and the election of 2008

ABSTRACT

Ward explores the diverse ways in which memories, understandings and misunderstandings of the 1960s were mobilized during the 2008 election cycle. At the time, Barack Obama's campaign and triumph were hailed by many as marking a series of a decisive breaks with the past, notably with the culture wars and fiercely ideological political partisanship unleashed in the late 1960s. Others suggested that Obama represented a new kind of candidate who somehow transcended, or might even heal, the racial divisions in the United States, in a fanciful vogue for ‘post-racialism’ that Ward argues was also connected to popular conceptions of the 1960s and, in particular, to a misreading of the social philosophy of Martin Luther King, Jr and his ‘I Have a Dream’ speech. While some commentators stressed rupture and discontinuity with the past in interpreting Obama's victory, others—friend and foe alike—were keen to stress continuities with the past, often explicitly with a 1960s routinely, if simplistically, parsed into ‘good’ early and ‘bad’ later periods. ThusWard considers Obama's connections to the civil rights and black power movements, as well as to other 1960s organizing traditions, charismatic leaders and conceptions of federal government, arguing that the decade continues to offer an important, if ambiguous touchstone in contemporary American politics and social memory.     

Fixing race: visual representations of African Americans at the World's Columbian Exposition,Chicago, 1893

ABSTRACT

Cooks examines the Johnson family cartoon series published in Harper's Weekly during the World's Columbian Exposition in Chicago in 1893. Her analysis addresses the series’ caricatures of African-American fairgoers in the context of the landmark exposition, a national celebration of America's cultural leadership and accomplishment since its ‘discovery’ by Christopher Columbus in 1492. The Johnson family cartoons are remarkable because they are the only racist images in the issues of Harper's Weekly in which they appear, highlighting the importance of their message that African Americans were an unwanted presence at an event that served to solidify America's national identity. The series provides insight into some of the social anxieties of white Americans regarding the presence of African Americans at the exposition. It also explores white American discomfort with racial and economic diversity through the antics of the imaginary yet symbolically representative Johnson family. Cooks's discussion includes a visual analysis of the cartoons and comparisons of the Johnson family images with photographs and illustrations of African-American labourers at the fair and with depictions of proper behaviour by white American fairgoers. This examination of the cartoon series questions the roles of race, class and social hierarchy in turn-of-the-century America, and illustrates that acceptable mainstream attitudes clung to ideas of racial prejudice.     

Kenneth B. Clark and the problem of power

ABSTRACT

During the early 1960s African American psychologist Kenneth B. Clark, known primarily for his involvement in the 1954 Brown v. Board of Education US Supreme Court desegregation decision, began organizing an ambitious anti-poverty programme called Harlem Youth Opportunities Unlimited, Inc. (HARYOU). Dissatisfied by the lack of progress in school desegregation in New York City and discouraged by the inability of traditional social welfare organizations to address the problems of race and poverty, Clark argued that a new approach had to be developed to mobilize the black poor to gain the political and economic power that would solve their problems. At the same time, he theorized that a new form of racial segregation was beginning to develop in urban areas that foreshadowed increasing social isolation, economic dependence and declining municipal services for many African Americans. He called this new development ‘internal colonialism’ and hoped that HARYOU would be a demonstration project in the Kennedy–Johnson administration's War on Poverty that would address these problems from multiple perspectives. Nonetheless, the plan aroused the political opposition of Harlem Congressman Adam Clayton Powell. The dispute with Powell drove Clark from HARYOU and caused him to re-evaluate his thinking regarding African American leadership. He increasingly viewed the ‘ghetto’ as both a prison and a cocoon that satisfied white and black social, economic, political and psychological needs. By the end of his HARYOU experience, Clark coined the term ‘the new American dilemma’ to describe and theorize about an increasingly isolated and powerless black population in many urban centres. The term also signified his belief that the problem of power was intricately tied up in, while also separate from, the problem of race.     

Nazi race ideologues

ABSTRACT

Stone argues that we need to disaggregate Nazi race ideologues since they do not form one undifferentiated mass. Ultimately, all the Nazis were race ideologues and chief among them were Hitler, Himmler and the other leading figures. All of the leading Nazis, whether they dealt specifically with ‘racial policy’ or not, put forward a racialized ideology, but those who made a name for themselves specifically as race theorists did not therefore all share the same views, nor did they all contribute in equal measure to the regime's crimes. Nor did race science, however deeply it threw its lot in with Nazism, drive the regime as much as did a kind of racial mysticism, or ‘thinking with the blood’. Here Stone suggests how we might evaluate the relative contributions made to the development of the Third Reich and its crimes by race scientists of different stripes, on the one hand, and theorists of racial-political conspiracies on the other.     

A Haitian in Paris: Anténor Firmin as a philosopher against racism

ABSTRACT

Bernasconi's essay locates Anténor Firmin's De l’égalité des races humaines (1885) in the context of the discussions of the science of race at the time, and argues that when seen in that light the book should be considered a work of philosophy as well as a contribution to the science of its day. Particular attention is given to the debate between monogenesis and polygenesis, the impact of Charles Darwin on the discussion of the human races, particularly through the work of Clémence Royer, and the role of positivism within anthropology. Although Firmin addressed the contributions of Charles Darwin and Arthur de Gobineau to the understanding of race, they were not his main focus, which was to expose the fallacies employed by the advocates of racial inequality. Firmin's reliance on the Comtean doctrine of progress makes it impossible for us to embrace his overall theory today without considerable reservations. Nevertheless, the ease with which he exposed the prejudices of many of the leading scientists of his day provides an invaluable challenge to all those who want to excuse their failure to promote racial equality on the grounds that they were simply ‘children of their time’.     

Antinomies of race: diversity and destiny in Kant

ABSTRACT

Larrimore's essay reads Kant's pioneering work in the theory of race in the context of his thought as a whole. Kant wrote on race for most of his career; at different stages of his thinking, race assured meaning in human diversity, confirmed the value of a practical-reason-informed understanding of human destiny, and provided a model for the ‘pragmatic’ knowledge of what ‘man can and should make of himself’. ‘Race’ was invented in 1775 as an advertisement for the new disciplines of geography and anthropology that Kant inaugurated and promoted throughout his career. Giving new meaning to a foreign (French) term associated with animal husbandry, Kant presented the (supposedly) exceptionlessly hereditary traits of race as the first fruit of a truly scientific ‘natural history’ of humanity. His concerns were not merely classificatory; his four-race schema, modeled on the temperaments, allowed a special status for Whites as at once a race and the transcendence of race (Kant invented ‘whiteness’ as well as ‘race’). The notion of ‘race’ was refined in essays Kant published in the 1780s, in the same journal as his celebrated essays on Enlightenment and the philosophy of history. It was given a new status, rather than displaced, by the critical turn. Granted a sanction ‘similar’ to the postulates of pure practical reason, its empirical verification would confirm Kant's whole critical system. Kant's theory of race came into its own in the 1790s, gaining wide acceptance. He relied on familiarity with it (and its lingering association with animal husbandry) in explaining the larger project of the ‘pragmatic anthropology’ without which he thought human progress impossible. Understanding how the concept of race contributed to Kant's more familiar and still appealing intellectual and practical concerns, we gain a better sense of its fateful and enduring attractiveness in subsequent eras.     

Race,rape and capital punishment in Connecticut to 1830

ABSTRACT

Goodheart's narrative of the death penalty in early Connecticut argues that the racist depiction of black men as violent sexual predators who preyed on white women goes back hundreds of years and flourished in New England. The depiction of African American men as lascivious and dangerous was well established during slave times. The resulting prosecutorial treatment of black-on-white rape was remarkably consistent during the colonial and early national period. After the only white man was hanged for rape in 1693, the remaining five executions were all of Blacks. No one of any race was hanged for the rape of a Native American or African American woman. A marker of the marginalization of African Americans is that the final person hanged in Connecticut for a crime other than homicide was a black man for rape in 1817. This persistent pattern of prejudice is a telling example of the impact of race on criminal justice, especially the capital crime of rape.     

Onerous passions: colonial anti-miscegenation rhetoric and the history of sexuality

ABSTRACT

Ehlers's analysis revisits Foucauldian conceptualizations of the history of sexuality in order to map the inextricability of race, gender and sexuality as they emerged in the context of the early American colonies. The salience of such an analysis lies in its ability to extend the terrain of Foucault's history, and brings new considerations to bear regarding the specific configurations of race, gender and sexual intersections in North American history. If, as Foucault insists, sexuality is a set of effects produced in bodies, behaviours and social relations, Ehlers reorients these claims to consider how these effects were racialized within the rubric of colonial anti-miscegenation rhetoric. Through such a tracing, it becomes evident that, from the early colonial context, sexuality was deployed to produce ‘ideal’ sexuality as a bastion of whiteness: that is, to configure and maintain ‘ideal’ sexuality as white.     

Gentrification and Fair Housing: Does Gentrification Further Integration?

ABSTRACT

On the 50th anniversary of the Fair Housing Act, long-time residents of cities across the country feel increasingly anxious that they will be priced out of their homes and communities, as growing numbers of higher-income, college-educated households opt for downtown neighborhoods. These fears are particularly acute among black and Latino residents. Yet when looking through the lens of fair housing, gentrification also offers a potential opportunity, as the moves that higher-income, white households make into predominantly minority, lower-income neighborhoods are moves that help to integrate those neighborhoods, at least in the near term. We explore the long-term trajectory of predominantly minority, low-income neighborhoods that gentrified over the 1980s and 1990s. On average, these neighborhoods experienced little racial change while they gentrified, but a significant minority became racially integrated during the decade of gentrification, and over the longer term, many of these neighborhoods remained racially stable. That said, some gentrifying neighborhoods that were predominantly minority in 1980 appeared to be on the path to becoming predominantly white. Policies, such as investments in place-based, subsidized housing, are needed in many gentrifying neighborhoods to ensure racial and economic diversity over the longer term.     

After Michael Banton: some reflections on his contributions to the study of race

ABSTRACT

A year after the death of Michael Banton, Solomos focuses on his contributions to the study of race and ethnic relations. Over a period that began in the 1950s and continued until his death on 22 May 2018, Banton continued to make important contributions to a number of scholarly areas, including the study of race relations in urban communities, the history of racial thought, policing and community relations, and the understanding of race equality policies. His work in all of these areas has helped to shape a field of scholarship and research, and is likely to remain a point of reference for future generations of researchers. In reflecting on Banton’s varied contributions Solomos argues that there is much to be gained from engaging with his work. He concludes by exploring some of the critiques of his key contributions.     

The brown decades

Current positive attitudes towards the historic Brown v. Board of Education of Topeka, Kansas decision are likely to mislead us into thinking that it was welcomed when announced in 1954. Beyond that, Chief Justice Warren's opinion seemed to announce two separate justifications for ruling school segregation unconstitutional: the Fourteenth Amendment principle of ‘equal protection of the laws’ and the negative effects of segregation on the self-image and self-respect of black schoolchildren. These two lines of reasoning were both important in the context of the emergence of a new ‘universalist’ way of thinking about race after the Second World War. By the late 1960s, however, this colour-blind universalism had given way to a race-conscious particularism. By that same period, the federal court system was moving to embrace race-conscious measures to insure school integration and not just desegregation, and then to allow affirmative action rather than merely requiring the abolition of racial discrimination. Thus the conflicting logics of Brown were present in the racial jurisprudence and politics of the last fifty years. Another question raised by Brown is also important: how did it comport with the progressive tradition of jurisprudence called ‘legal realism’ that was dominant up to the end of the Second World War? Surprisingly little attention has been devoted to this problem in the intellectual history of constitutional thought. One thing is clear, however: legal realism has a different origin and orientation than the ‘race and rights’ tradition that the Warren Court initiated with the Brown decision. Again, the conflicting logics of Brown reflect the two traditions of legal reasoning: one based on an appeal to rights and principles and one grounded in experience. Finally, reflection upon the half-century history of Brown reveals considerable progress in abolishing legal and political racial discrimination, although ironically more progress in integrating schools has been made in the South than the North. Moreover, such progress has come at a certain cost to black institutions in both regions of the United States. That said, there is still much to be done to overcome the effects of over a century of racial segregation.     

Barack Hussein Obama: the use of history in the creation of an ‘American’ president

ABSTRACT

From the time of his nomination as the Democratic Party's 2008 presidential candidate onwards, Barack Obama was the target of a panoply of political attacks. Conservatives, Republicans and even some Democrats played on his alterity in a way that previous non-white political hopefuls, particularly the Reverend Jesse Jackson, had not had to endure. If the intricate twists and turns of Obama's past did not make those attacks particularly surprising, the way in which he chose to deal with them was. In what stands as a deliberate pre-emptive attack, Obama used two substantive texts, Dreams from My Father and The Audacity of Hope, to create and shape a historical narrative of his own past in such a way as to present himself to the US voting public as a truly American figure, worthy of the presidency. By the time he was running for high office, therefore, Obama had already used his knowledge of the discipline of history to create a usable past with which he and his supporters could denude many of those political attacks of their potency, whether they were focused on the years of his upbringing in an Islamic state, his familial ties to Kenya, his religious background or his purported links to radicalism.     

Why Mussolini turned on the Jews

ABSTRACT

Mussolini's abrupt turn towards antisemitism in October 1938 is conventionally explained by virtue of external factors, most importantly, as an aspect of Fascist Italy's strategic alliance with Nazi Germany. Adler explores a complementary hypothesis that accounts for racism in terms of factors internal to the dynamics of Italian Fascism itself, namely, a progressive radicalization of the regime during the 1930s aimed at the realization of a new imperial-totalitarian state, one that, in turn, would create a new homogeneous nation and indeed a New Man, a uomo fascista. Unlike Nazi racism, oriented backward towards the preservation of a given racial purity, Fascist racism categorically rejected Italians as they had been constituted historically. Instead, it was oriented towards a future project, an anthropological revolution that would create nothing less than a new race. Jews were seen as obstacles to this cultural transformation because they were historically bound to the decadent liberal state, as well as to the corrupting bourgeois spirit that informed it.