All Articles Tagged "slavery"
Researchers are proposing that areas where social mobility is lacking are still feeling the ramifications of slavery. On some level, the fact that this country’s history of slavery would still resonate today isn’t surprising. The fact that more people can’t see that might be more surprising. But that slavery manifests itself through the fabric of America, especially in the South, across a broad swath of the population is the more shocking idea.
According to new report from Standard and Poor’s Rating Services on income inequality and social mobility in the United States, the current levels of inequality were “dampening” growth, and the S&P predicted that “inequalities will extend into the next generation, with diminished opportunities for upward social mobility.”
Former Confederate states seem to be even more behind. The report found that the larger the Black population in a county, the lower the overall social mobility. But “both Blacks and whites living in areas with large African-American populations have lower rates of upward income mobility,” say the report’s authors.
And it’s all tied to slavery.
In 2002 Stanley Engerman and Kenneth Sokoloff, published a paper in which they found that “regions where sugar could be profitably grown invariably gave rise to societies defined by extreme inequality. The reason, they speculated, had to do with the fact that large-scale sugar plantations made intensive use of slave labor, generating institutions that privileged a small elite of white planters over a majority of black slaves,” reportsThe Boston Globe.
But Harvard economist Nathan Nunn has a more detailed analysis of this “Engerman-Sokoloff hypothesis” in a paper he published in 2008. He found a strong correlation between past reliance on slave labor and both economic underdevelopment and contemporary inequality. “He disagreed with Engerman and Sokoloff’s claim that it was only large-scale plantation slavery that generated these effects; rather, he found, any kind of slavery seemed to have begotten long-term economic woes,” reports The Globe.
The theory goes that in areas where there was slavery there was no focus on so-called public goods—schools, libraries, and other institutions—or services that might attract migrants. There was no need because these areas already had free labor. But in the North, they invested in public goods in order to lure workers. And because these public goods were well-developed, even today there is more social mobility for Blacks and Whites in the North.
Some former slave states are trying to reverse this trend and have created regional institutions that will promote social mobility and economic growth. In Georgia, for example, there is now a program called “HOPE Scholarship,” which enables high schoolers with a “B” average or higher to attend in-state public colleges and universities for free and private in-state schools at a deep discount.
“Such programs, with some modifications, could go a long way toward promoting social mobility in the former slave-holding regions of the United States,” concluded The Globe.
What else needs to happen?
This past weekend you may have had dinner at your favorite restaurant. The live music, drinks and mango chutney butterfly shrimp were to die for! The only problem: you may have happily ingested “slave shrimp” and went home to your apartment. While life was all good for you, the East Asian slaves who caught your shrimp cannot say the same. An investigative piece by The Guardian says slaves work for years at a time in the fishing industry, with no pay.
Their work environment is a danger zone where slaves are subjected to extreme violence. The shrimp they catch supplies select US and Europe food retailers. The Guardian‘s investigation lasted six months and revealed “large numbers of men” were purchased and held against their will and sold to work on fishing boats in Thailand. The top four retailers who sourced shrimp caught under these conditions are: Walmart, Carrefour, Costco and Tesco. Men escaped the slave trad, candidly expressed the horrendous conditions they endured: 20-hour shifts, torture and even execution-style killings and pressure to take methamphetamines to increase their energy levels.
Migrant workers from Burma and Cambodia noted they paid brokers who were supposed to help them emigrate from one country to the next. Although they were transported from their home countries to Thailand, their dreams of working in factories were altered when they were sold to boat captains for approximately $419.
A monk named Vuthy from Cambodia said of the slave experience: “I thought I was going to die.They kept me chained up, they didn’t care about me or give me any food … They sold us like animals, but we are not animals – we are human beings.”
CP Foods, a $33 billion company that’s called “the kitchen of the world,” sources some of their goods from sellers who keep their workers in these inhuman conditions. Bob Miller, the UK managing director for the company, said of the situation: “We’re not here to defend what is going on. We know there’s issues with regard to the [raw] material that comes in [to port], but to what extent that is, we just don’t have visibility.”
Vijavat Isarabhakdi, the Thai ambassador to the US says, “Thailand is committed to combatting human trafficking. We know a lot more needs to be done but we also have made very significant progress to address the problem.” CP Foods also stated the only way for the fishing industry to become slavery-free is to show the Thailand government how it will affect the overall economy. To see the video production on this news topic, click here.
How careful are you about where your food is sourced?
If you haven’t by now, please read Ta-neshi Coates’ phenomenon piece entitled The Case for Reparations, on why it is a scam that black people in America pay taxes.
In fact, go read the article first and then come back and read this because seriously without the context, this entire conversation will likely confuse you. And I am not saying this to be snarky. But rather acknowledging the depth of information and valuable perspective, which is covered within this 17 page cover story.
I know this sort of dedication might be too much for the TL, DR clan (okay that was a bit of snark), so I will try to capture the gist as best I can: basically Coates wants us to consider Mr. Clyde Ross of Chicago, whose lifetime of enduring systemic racism and discrimination policies, specifically as it relates to housing, has left him and his family as permanent second class citizens, unable to build wealth. And worse, many of these discrimination practices were co-signed by the government including redlining, and the denial of low-interest home loans through the government sponsored G.I. Bill (which ultimately led blacks to seek out homeownership through predatory lenders), the state-sanctioned air-bombing of “Black Wall Street” in Tulsa, Oklahoma and the denial of blacks into the newly formed suburbs, etc…
He also goes to great strides to dispel myths that the failures of our communities in America are due to African Americans not trying hard enough, being lazy and criminal or lacking moral integrity. In one of the more compelling passages, he writes:
“From the White House on down, the myth holds that fatherhood is the great antidote to all that ails black people. But Billy Brooks Jr. had a father. Trayvon Martin had a father. Jordan Davis had a father. Adhering to middle-class norms has never shielded black people from plunder. Adhering to middle-class norms is what made Ethel Weatherspoon a lucrative target for rapacious speculators. Contract sellers did not target the very poor. They targeted black people who had worked hard enough to save a down payment and dreamed of the emblem of American citizenship—homeownership. It was not a tangle of pathology that put a target on Clyde Ross’s back. It was not a culture of poverty that singled out Mattie Lewis for “the thrill of the chase and the kill.” Some black people always will be twice as good. But they generally find white predation to be thrice as fast.”
I should preface my thoughts by noting that this is not the definite case for reparations; just a really good one. As someone, who has been championing the cause of reparations for a while (And by that I mean I made a White House.gov petition on the issue not too long ago, but nobody gave a damn so…), I feel like this is our only grievance politically. Not high crime or low graduation rates. Not single mothers or deadbeat dads. Not littering in Harlem, rolled eyes or sagging pants. Not unemployment, underemployment and not have the right job skill training. All of those issues, as far as I see it, are only symptoms to the largely issue of black subjugation in this country – if they are issues at all. Sometimes what we perceive as “issues” are just diversions to derail the conversation we need to be having: and that is how America plans on really addressing past and current injustices against black people.
However it would appear that even among us black folks, there is an inability to even consider the possibilities And I mostly get it: “what’s the point? It’s not going to happen anyway. Plus what does reparations look like and how will it be paid anyway? And to whom are we to pay considering there is no way to know who is descendant from slavery?” These are just some of questions, which have come up lots in the last few days since the article was published. Although I believe these questions to be defeatist, I do believe they are legitimate. And while there are more studied and brilliant minds around, I would like to take a stab at answering them.
What should reparations looks like?
Good question. Here is one of my ideas: Black people should not have to pay taxes. No income taxes. No sales taxes. No wage taxes. No business privilege taxes. No property taxes. No gas or utility taxes. No Exise taxes. No telecommunication taxes. Not a single iota of money, which is collected by the United States government should come from the pockets of black people. It is just unconscionable at this point to ask people, who are descendants of slaves to foot the bill for any maintenance of this country. And the way I see it, the lack of tax burden will provide incentive and space enough for black folks to acquire and more importantly maintain wealth in this country. It certainly would serve as an incentive for global corporations to seek out partnerships with black owned businesses, who too would benefit from not having to be held down by a whole bunch of business-related taxes
This is an important point considering many black folks, with newly acquired wealth find themselves indebted to the government for failure to pay taxes including Lauryn Hill and Wesley Snipes, who both went to prison for failure to pay back taxes. So did Ron Isley too. And then there was Lil Kim, Nas, Kelis, Chris Tucker, Toni Braxton, Doug E. Fresh, Lil’ Jon…the list is honestly way too long to just be a coincidence. And according to at least one study, targeting blacks in particular is actually quite common.
So are you saying that white people (and other non-blacks) should take care of black people?
No. I’m saying the tax burden of this country should no longer be placed on the backs of black people. Everything cost more in poor, particularly for black neighborhoods. Some call it a poverty tax, but it often results in mostly poor African Americans and Latinos paying in upwards of thousands of dollars extra in fees because they live in economically disenfranchised communities.
But for how long?
Well how long was slavery? Around 250 years. At least that long plus time incurred through Jim Crow and American apartheid to present installations of subjugation and inequality. Monied white folks certainly were able to benefit from all that free labor we gave them. So around 350 years should be long enough for black folks to play catchup.
But how do we determine, who should receive reparation by way of the tax exclusion?
Ah yes, the ole’ but everyone is mixed up argument. It would be a legitimate concern if not for the fact that throughout history, local and state governments, sanctioned and often co-signed by the federal government, put into place certain structures, which already help us determine such colorful issues. And I’m talking about the “purity” laws, which were mostly enacted to deter the miscegenation of the white race. Not only were interracial marriages and families banned, but places like Louisiana, as well as other places down South, often established freedoms based upon how much “black blood” you had.
Such was the case of Alexina (Jane) Morrison, who in 1850s sued her slaveholder on three separate occasions for freedom, claiming that her blonde hair and blue eyes meant that she “been born free and of white parentage.” She eventually won, due to a forged bill of sale provided by the owner. However if not for the fraudulent piece of paper, it was likely that Morrison, who for all intents and purposes was a white woman, would have to spend the remainder of her life as a black slave.
The point is that this system of color coding people has longed been used to help the government determine who could be kept for enslavement and who could be disenfranchised legally. And I don’t see how we can’t use the same system as a way to properly award restitution.
But Charing won’t that result in white folks today being hurt financially and economically based upon past injustices, which they had nothing to do with?
Yup but that’s the point. A transfer of power so that it is no longer held by a select group of people based upon race. And to put it crudely – some folks are truly going to have to ante up. And while some non-black folks might see their wealth decline, black owned enterprises and industries in particular will now have opportunities to rise in their places. And without justice, there is no equality. The real question to ask is how fair is it that America should continue to reap the benefits of inequality?
No seriously, how is that fair though? Not every white person held slaves.
True. However it is safe to say that the majority of white folks benefitted from slave labor and American apartheid. And it doesn’t matter when they arrived in this country and by what aim; they too benefitted from the spoils of slavery. After all great grandfather Johann from Poland likely couldn’t have bootstrapped his family up through society, based upon his own merits, if not for the total exclusion and denial of access from those same merit-based opportunities. From colleges and universities, to country clubs to neighborhoods and parks and trails and museums, etc and so on, Your ancestors got access to places where mine could only enter by holding a broom and a mop.
But where will the government get the money?
Where did the government get the money for two damn wars at the same time? And black folks are around 12 percent of the population, so I imagine that it would cost lots less than what we are led to believe. Besides, the government should consider suing or even taxing corporations, who have ties to the trans-atlantic slave trade.
But Charing, the Republicans are never going to take it serious though. I mean it’s not really realistic to think of that.
Again another truism, but the obstructionists in Congress also has to be the dumbest reason not to pursue our just cause. I mean, if that is the case, why do I bother to go vote considering the Republicans are just going to block and hinder progress. Just like every cause we have fault, it will be up to us to make reparations a political issue. We must not only speak on it but be infatuated in our claims. Likewise we have to hold our politicians and civil and human organizations accountable for their lack of leadership in getting reparations into the national conversation.If gay rights and immigration are national platforms, why can’t the cause for black reparations be treated with the same dignity and respect?
So that is my plan for helping to right the wrongs of the past. And just like Coates, this is not the definite idea of what reparations looks like; just one (and a damn good one I think). I’m curious as to what are some ideas folks have about what black reparations should look like. Remember at this moment, there is no right or wrong answer; just as long as we are talking and thinking actively on the issue.
The head-wrap was an object of oppression from one vantage point. But from the other, the perspective of the slave community, it was a vehicle of empowerment and a memento of freedom.
“The simple head rag worn by millions of enslaved women and their descendants has served as a uniform of communal identity; but at its most elaborate, the African American woman’s headwrap has functioned as a “uniform of rebellion” signifying absolute resistance to loss of self-definition.’”
Last month, I wrote about my Guyanese family for our Ancestry.com project. My article received some backlash because of its title: “We Are Not African:” How My Guyanese Family Erased Their African Identity.” I heard the quoted prefix “we are not African” while viewing a documentary called The Neo-African American, in which producers interviewed a Jamaican woman who said she and her family members were not African. Instead, she identified them by their ethnicity: Jamaican.
Her dismissal made me immediately say “what the %$#&?!?!” Besides the anger her statement generated, I, unfortunately, heard my own family members and others of Caribbean descent say the same. I also knew the source of her disengagement with African identity. Colonialism expunged African culture from slaves during slavery and after it was abolished in the British West Indies in 1834, creating generations of people who know they are black but assume they’re not “too black” (aka African).
Both of my parents stated that while they were children growing up in colonial Guyana it was considered intrusive to ask people where they were from. Therefore, people conformed to labeling each other based on physical features. In lieu of that reality, my Ancestry.com DNA results surprised me in part. I know Guyana had a large West African population during the 17th-19th centuries and our culture is infused with Nigerian and Ghanaian traditions, but I never heard about Malian culture being integrated. Also, both of my grandfathers’ are half-Amerindian but Native American ancestry didn’t show in my DNA; instead I was linked to a trace region of mid-Asia where Native Americans are believed to have migrated from several thousand years ago.
While investigating my ancestry, I had to learn to become comfortable with the limited information my family knew about their African and Amerindian ancestry. I also had to consider people migrate — a lot. A part of the migration narrative revolves around the gains and losses of leaving what you consider home. If your culture is more open to revealing personal history, but you move to a place where people are not, you will have to adjust how you communicate your migration narrative.
An essay from the PBS series, “Do You Speak American,” tackles communication under the subject of gatekeeping. Author John Fought explains that the gatekeepers in groups often erect imaginary or real barriers for the outsider based on language when judging by another stigma is not acceptable. Gatekeeping takes place among people of different ages and cultures and we have a choice in how we want to portray our heritage. Perhaps my family members will follow my lead and adjust their communication style to a more liberal manner. I, for one, am excited to learn more information about these cultures that make up my DNA for the sake of my future children who, I hope, will one day be able to fully understand their racial and cultural identity.
A couple of years ago, my parents and I were in the car together driving back home to Indianapolis from Cincinnati. Naturally, we were listening to music. We had just celebrated my sister graduating from college so the mood was light and celebratory. And the random selection of songs on my dad’s iPod reflected that, until suddenly a Sounds of Blackness cover of Billie Holiday’s “Strange Fruit” came on. Immediately, my mother groaned. “I don’t want to hear this.”
My father, who has been known to take things too far in order to prove a point, turned the volume up. In a voice reserved for people delivering persuasive speeches he said, “We should listen to this. We need to remember what happened.” In the moment I just shook my head at my father’s dogma and settled in as I spent the next 3 minutes listening to that haunting song.
Clearly that wasn’t the time. Both of my parents were born in the ’50′s in the midwest and through their own experience and later initiative, became very well versed in the travesties and tragedies black folks have suffered in America and abroad. And they made sure to share that history with me and my sister. Nobody in that car needed that reminder at that particular moment.
But, that being said, I wonder why certain groups of black folk, affluent and average alike, seem to have such a visceral reaction to anything that reminds us of our country’s dark past. We could point to a whole hell of a lot, but I’m talking about Trans-Atlantic slavery and the subsequent oppression that followed and still continues today.
Every year, I hear black folk talk about how they don’t want to think about, don’t want to talk about or don’t want to see something…anything related to slavery. This year though, with movies like The Butler and 12 Years A Slave, dominating the cinematic conversation, black people have been particularly vocal in their distaste.
I’m sure she wasn’t the first or the last, but certainly the most surprising was Elise Neal who said 12 Years wasn’t great and questioned why Hollywood continues to make slave movies.
“Why do we need movies to remind us of where we used to be? We should be doing things to encourage us where we are right now…”
She continued, “I guarantee you, if I go to the bookstore and pick up 12 Years A Slave, I’m not going to just read about the beatings. I’m not just going to read about people calling each other ni66ers. I’m going to get the full story of an African American man, living in a certain time period; a story about how he met his beautiful wife and created his wonderful family. It seems that the movies only depict the negative.”
Now, I respect Elise’s opinion. But I just can’t rock with her on this one…at all.
First, I understand that some people feel Hollywood has ridden the slave, and downtrodden black folk, train to the last stop. But, I’m in agreement with Alfre Woodard who said, “no one ever complains that there are too many Holocaust movies.” Hollywood, a town financed heavily by Jewish dollars, will never tire of making those movies. Why? Because they want you to remember what happened. Remember that people were treated like less than animals in an attempt to progress an effed up ideology. Remember that darkness, so we’re not doomed to repeat it. That’s why we need movies that remind us of where we used to be. Neal and people of her generation may have a grasp of some of what our ancestors endured. But working with children, I know, for a regrettable fact, that there are far more young people, black, white and everyone in between, who are not being educated about these atrocities.
And in the place of withheld information historically, art, particularly films, have bridged the gap. Even for those who have read about the horrors of this time, seeing it play out on a screen is an entirely different experience. It’s an experience you take with you. It’s an experience that makes you question your own thoughts and appreciate the freedoms we now enjoy.
Personally, after I see a slave movie, I’m motivated not to complain about sh!t. Sure life today has its challenges but I’m free. I can pursue my passions. I’m compensated for my work. I’m able to get up and go when I please. I can express my thoughts– most of them– without fear of physical punishment. No one owns me.
But that wasn’t the case for some people, not that long ago. And not just some people, people in my family. How dare I belittle their experience and continue to ignore their humanity by allowing myself or those close to me to just forget it? Never. I’m inexplicably proud of the fact that I have ancestors who survived such brutalities. And seeing some of what they endured, reminds me and propels me to do better not just for myself but for those who didn’t even have the opportunity to try.
I have to acknowledge the sacrifices that allowed me to live the life I do today. I have to. And honestly, if people, black and white alike, weren’t so quick to sweep the conversation of our history under the rug then perhaps the country wouldn’t still be stumbling over the issue of race and racism.
And as I say all of this, I know that for some people delving into our past is too much. They can’t take it. I’m reminded of Michael K. Williams talking to Arsenio Hallabout his experience playing a role in this movie and how he felt, during filming, that something came over him and he was screaming and crying, in the fetal position, as he was pretending to be a man about to be taken into .
I understand some of us cannot take these type of images into our spirit. Even though I appreciate slave movies, I left 12 Years with a splitting headache. But, if you are one of those people who don’t like seeing these movies, as Elise Neal, Nick Cannon and a host of others appear to be, know yourself. Don’t willingly see a slave movie, just to complain about the prevalence of slave movies later on. There was no way a movie called 12 Years A SLAVE was going to spend more time focused on his married life and raising his children in white society than it was on the 12 years Solomon Northup spent living as a slave.
I’m sure that was one of the most defining periods of his life and I’m so glad that he decided to write a book about it instead of pretending it never happened. Pretending it never happened is what a lot of our ancestors did, attempting to put the pain of the past behind them. That’s certainly one method, one means of survival that I won’t judge them for. I can’t say what my coping strategy would have been coming out of slavery. I would just hope that I wouldn’t begrudge someone else for attempting to tell the gruesome truth of what happened. So that one, it never happens again and two, we can begin to heal from it.
There’s a joke from Chris Rock where he says black have a different relationship with America. He says America is like the uncle who molested you when you were younger but paid your way through college. He’s right. It’s a joke but think about that. If you suffered a type of trauma, could you really heal from it if you and the person who inflicted the pain never acknowledged it? Never talked about what really went down and how it affected you then and still affects you today? Could you heal from it if people told you to stop talking about it and move on? If we’re ever going to start to really deal with racism, those are the conversations we need to have. And up until now, we haven’t had them. As much as some people hate them, slave movies do help.
How can we be mad at that?
Steve McQueens work on awards-season favorite12 Years A Slavehas caught the attention the worlds oldest human rights organization.
According toreports, the famed director was named an ambassador for Anti-Slavery International this Black History Month. The committee, which works to remind the world that slavery is not just a thing of the past, was set up in 1839 to lobby against the phenomenon.
McQueen accepted the honor in his hometown of London on Monday. Right now, there are Solomon Northups in every region of the world who have been taken away from their families and placed in slavery, he said at the charitys headquarters.
Read more on Steve McQueens accomplishment at HelloBeautful.com
I Was Screaming & Crying For 15 Mins: Michael K. Williams Talks Emotional Toll of Filming “12 Years A Slave”
I know slave movies aren’t everyone’s cup of tea and there have been plenty of critics, mostly black, of Steve McQueen’s latest, award-winning effort, 12 Years A Slave. But personally, that film affected me in a profound way. I remember leaving the theater with a headache because I thought so much and cried so hard.
I attribute my reaction to the film to the astounding effort the cast and crew put into this project. You could sense just how serious it was to these people long before there were cast interviews and press junkets. A recent Arsenio Hall interview with Michael K. Williams confirmed what I already knew to be true.
Williams has a smaller part earlier on in the film as one of the free men captured with whom Solomon, (Chiwetel Ejiofor), first meets on the slave ship.
Williams described a particularly emotional scene that caused him to not only break down but lose himself.
There was a scene unfortunately it didn’t make the film…We were shooting this scene where my character Roberts is being dragged to the slave ship and he was revolting, he was frailing, he was going crazy. Around the fifth time that we shot it, Steve yelled cut and something came over me I don’t know what it was…I fell to the ground, I couldn’t stop crying and screaming…I couldn’t even get up off the floor. It was surreal
The stunt coordinator he got on the floor with me, white man and he cradled me in his arms, and he rocked me and he kept saying, ‘It’s okay Mike let it out, let it out.’ And I screamed at the top of lungs, for what must’ve seemed like 15, 20 minutes. Like a cloud passed over me and I got up..I was like okay let’s go. I think what happened to me was that I was given a glimpse into what out ancestors must’ve went through.
You can watch the clip of this conversation that brought Arsenio to tears in the video below.
Update 2: Sarah Palin was on Fox & Friends this morning (of course) praising the “media standard” that deemed Martin Bashir’s comments unacceptable, but says she’s used to being the target of “attacks.” And because this is Fox & Friends, they had to be a little extra with the blame for this.
“One of the things about his attack is it was scripted. The people at NBC had a chance to review it and said – they obviously, or apparently, all agreed,” said host Steve Doocey. All of that last sentence is an assumption.
If you really want to hear more, click through to Mediaite.
Update: Martin Bashir has resigned from MSNBC over his comments in response to Sarah Palin’s comparison between US debt to China and slavery. After apologizing, Bashir writes in an email, he took Thanksgiving to think about his reaction even further.
“Upon further reflection, and after meeting with the President of MSNBC, I have tendered my resignation. It is my sincere hope that all of my colleagues, at this special network, will be allowed to focus on the issues that matter without the distraction of myself or my ill-judged comments,” Bashir wrote in an email, now posted on Mediaite.
In a statement, MSNBC president Phil Griffin said: “Martin Bashir resigned today, effective immediately. I understand his decision and I thank him for three great years with MSNBC. Martin is a good man and respected colleague – we wish him only the best.”
Bashir was always known for over-the-top statements, but in this case, it looks like he went too far. I do wonder whether this is somehow related to a recent incident involving Alec Baldwin. In that case, Baldwin, new to MSNBC with his show Up Late with Alec Baldwin, was forced out (the official word is that it was a “mutual” parting of the ways) after seemingly using a gay slur when addressing an aggressive photographer who was trying to snap a pic of his family. He later apologized for any offense caused, but still angered GLAAD and other critics. He was given a two-week suspension and ultimately, his show was yanked. At that time, Baldwin actually called out Bashir. “Martin Bashir’s on the air, and he made his comment on the air! I dispute half the comment I made…” he told Gothamist in an interview.
Do you think Bashir needed to go?
Updates by Tonya Garcia
MSNBC political commentator Martin Bashir is apologizing for his commentary about the oft-politically incorrect Sarah Palin after she compared the United States’ indebtedness to China to America’s enslavement of blacks, The Wrap reports.
“Our free stuff today is being paid for today by taking money from our children and borrowing from China. When that money comes due and – this isn’t racist, so try it, try it anyway, this isn’t racist – but it’s going to be like slavery when that note is due. Right? We are going to be beholden to a foreign master,” Palin said during a speech on November 9.
Bashir was so jolted by Palin’s comments, he reserved a segment on his self-titled show to bash the former Alaskan governor for her off-the-wall analogy. He called Palin “America’s resident dunce” who attempted to “sound intelligent about the national debt.” Ouch! But Bashir doesn’t stop there, in fact, he was just getting started.
“Given her well-established reputation as a world class idiot, it’s not surprising that she chose to mention slavery in a way that is abominable to anyone that knows anything about its barbaric history,” Bashir began. The British journalist then offers a primary source that describes the torturous days of slavery — the diary of Thomas Thistlewood, a plantation overseer who kept notes for over 39 years.
“In 1756, he records that a slave named Darby was ‘[caught] eating kanes. Had him well flogged and pickled, then made Hector, another slave, s**t in his mouth… ‘This became known as ‘Darby’s Dose’, invented by Thistlewood, that spoke only of his savagery and inhumanity,” he revealed.
“When Mrs. Palin invokes slavery,” Bashir added, “she just doesn’t prove her rank ignorance, she confirms that if anyone truly qualifies for a dose of discipline from Thomas Thistlewood, then she would be the outstanding candidate.”
A few days later, Bashir apologized for his caustic insults and offered a two-minute speech of sincere regret for his comments on Palin:
“I wanted to take this opportunity to say sorry to Mrs. Palin and to also offer an ‘unreserved apology’ to her friends and family, her supporters, our viewers and anyone who may have heard what I said,” he said. “Upon reflection, I so wish that I had been more thoughtful, considerate, and compassionate, but I was not…I deeply regret what I said.”
However, few seemed fazed by Bashir’s biting words towards Palin.
“Bashir’s mistake was thinking Palin ‘needed’ someone to s**t in her mouth. She’s fully capable of producing fecal material with her mouth and needs no assistance,” a reader noted under The Wrap’s article.
Your thoughts? You can watch the apology and the offensive criticism after the jump.
When it comes to being black in America, even the simple act of playing with dolls can have political and social connotations.
To understand what I mean, check out this fantastic essay by Whitney Teal entitled, “I Secretly Hated My “Addy” American Girl Doll.” Here’s an excerpt:
“Soon, though, I began to hate my Addy doll.
First off, she was a slave. Slavery scared me when I was a kid. Hell, to be honest, learning about it still scares me, hence why I refuse to see 12 Years a Slave. Addy’s books, as wonderfully written as they are, were sad and cold and dangerous. They weren’t filled with happy people suffering temporarily like Molly’s, or people with lives of comfort struggling with societal pressures that I only vaguely understood like Samantha’s.
Secondly, her clothes. Like, really? All of the miniature accessories that you’ll undeniably lose the next day are 85 percent of the reason any kid even wants an American Girl doll and I just couldn’t get with Addy’s. All the colors were muted, all the patterns were ugly. There was no sass or pomp or shine. There was no fun.
In short, she was depressing as hell. Putting Addy in an America where she was effectively denied the privilege of being a child made it impossible for her to embody all of the qualities for which early American Girls were known—free-spiritedness, a defiant personality and the courage to defy expectations. The penalty for girls with a strong personality in any of the other books may have been a stern look or a menial punishment. For Addy, historically and in the books, if she had been any of those things the penalty would have been far greater.”
Teal went on to explain how she dressed her Addy doll in mostly contemporary clothing (with exception of Addy’s signature gold hoop earrings) to disconnect her from her historic roots but yet how traitorous she still feels to this day for “bashing Addy’s right to exist.” She writes:
“My discomfort with Addy probably has less to do with her, her books and her clothes and more to do with the possibly unavoidable discomfort of being a black girl in a country that still doesn’t really know what to do with me. I am strong, too, because I have to be. There were aspects of little-girldom that were denied to me because, in some ways, I had to grow up faster and know more things than white girls to thrive in this country, just like Addy. I am brave, like Addy, because the act of living in a hostile environment requires that. But, most of the time, I wish I didn’t have to be so strong and so brave and maybe Addy just reminds me of that.”
Blackness-related exhaustion is real, folks. I can’t count how many times I’ve heard over the last few weeks, a person ask with the same annoyance ‘why do we have to keep talking about slavery?’ As if we really talk about slavery? I don’t know about the rest of y’all’s secondary educational experience but the only academic discussions around slavery we had centered around the politics of it, most particularly how the government eventually did black folks a solid and made it illegal. And in the last 20 years, I can only think about three or four films on the subject, and those films just so happened to have been produced in the last couple of years (including 12 Years A Slave and Django Unchained). In fact, the only time I hear black folks nowadays make any sort of slavery-reference is when we are demeaning each other with so called slave-archetypes like Mammy or Uncle Tom or Negro Bed Wench. So the idea that the national conversation is saturated with proper introspection and reflection of how our great nation used actual human beings as chattel and then denied those same human beings justice and equality for years thereafter, just kind of rings hollow to me. Or at the very least, insecure.
If it was just slavery, black folks might not be so uncomfortable about contemporary conversations around the personalization of the institution however a discussion of slavery ultimately brings about a discussion about the generations of black folks after enslavement, who had to suffer, struggle through and ultimately bare the humiliation of second-class citizenship. And that, in turn, may bring about feelings of insecurity and inferiority, especially in the face of a reality of our history. Or as Jerry Large writes in this archived article entitled About Slavery: No Need for Embarrassment from the 1996 Seattle Times:
“As a psychologist might say, there was no closure. The wound is still open. Most people throughout history have had the luxury of creating a romantic myth of how they got to be who they are. Jews, Aztecs, Romans, white Americans, Zulus. But not black Americans. White America protects its myths as true history and rejects the incipient myths of black Americans as revisionist pap. Afrocentrism is bad, Eurocentrism is good. (How much Chinese or Japanese literature did you read in school?). Black Americans are not all descended from kings and queens, but neither are white Americans. Bad luck brought us both here, some running, others dragged.”
However, in the midst of all this wanting to forget the bad stuff, are much richer and complex stories – not just stories of survival in the face of dire circumstances but of camaraderie. Take for instance the actual background narrative to the Addy doll. According to the American Girl Wiki page, outside of hard labor as an enslaved nine-year old black child (and eventually a free child in the North), Addy Walker is also described as a proponent of fairness and a questioner of the status quo. Moreover:
“Addy tends to leap before she looks; so far, this has yet to get her in any trouble. She is also curious and wants to surge ahead. She does feel she can trust people before she meets them more often than not. Watching anything – people or animals – suffer bothers her. In her heart, she is an optimist and thinks good of people. However, due to her young age, she is easily influenced and upset by other people, especially her classmate Harriet. Addy is also very upset and sometimes ashamed of her poverty status, especially in comparison to Harriet, who has the kind of life Addy expected in freedom. Addy has a lot of pride at times. She wishes her family did not have to work so hard to make a life for themselves in freedom.”
The irony, of course, is that Teal and the Addy doll have lots more in common than she likes to believe.
I will say that as a kid, who took pride in her collection of 32 Barbies and Ken dolls of all varying hues and made up backgrounds, one thing that I most look forward to was the ability to conceptualize my dolls in all new identities, particularly when it came to restyling their hair. And by styling, I mean making uneven and raggedy bobs with kindergarden scissors. I could be rough in play with my Barbies in a way I couldn’t with my more cultural dolls without it feeling like abuse. There is a delicate balance of educating kids about a history, which often gets neglected and whitewashed over in school and just letting kids be free to explore their creativity on their own, which many of us haven’t master. And a slavery themed toy doll is pretty damn heavy no matter how you try to dress it up.