internalized-white-supremacy

2

Solange Knowles Speaks Out About Cultural Appropriation of Black Culture

I see that Solange Knowles is also tired of the exploitative, eat, pray, love syndrome, “everybody wanna be a nigga but don’t nobody wanna be a nigga,” fuck feelings or context, you can’t call them out for racism for they’ll claim you’re slut shaming them (if they’re women), Whites and their cultural appropriation of Black culture.

They genuinely make me ill with this. Genuinely. And apparently Solange has had enough as well. 

Sadly, and as expected actually, some Black people attacked her online in defense of people like Miley Cyrus. Eh…Zzzzz. I already explained why they do this: Pop Culture, Social Justice and Race: When Black People Love Whiteness More Than Fellow Black People

This isn’t Solange’s first time critiquing ignorance or White supremacy. She did so in regards to music writers who don’t know the music they write about and in response to a White woman who made racist remarks about her natural hair. 

And yeah yeah, I know plenty of spoiled White supremacist, “coming of age,” ignorant, annoying, privileged, entitled irritant of a human being type of Whites have their long, boring, dry, inaccurate, decontextualized, fuckshit ass arguments as to why they should be entitled to exploit Black people and Black culture and that we should be “flattered” and any Black person who isn’t is “jealous” or “making a big deal” or whatever excuse they tell themselves instead of examining why they have this desire in the first place. And yeah I know geniuses of colour such as bell hooks, James Baldwin and Paulo Freire already explained why they do but since White supremacy fosters individualism, “isolated incident” perspectives (versus institutions/systems frame of thinking) and anti-introspection, they aren’t going to examine this. And yeah, some do this because they enjoy the harm it causes Black people, especially Black women. I know what’s up. 

I like when Solange speaks out. :)

My inaugural year on Grey’s Anatomy was defined by two points: my character’s boyfriend and the episode when said relationship began. For the audience, the episode is noteworthy because it features a classic spectacles-to-contacts, curly-to-straight transformation. For myself it’s noteworthy because, even after Carol’s Daughter in Sephora, I Am Not My Hair on Billboard’s Hot 100 and decades of mop-headed kids in GAP commercials, the public still goes batshit over bone-straight hair on a black woman.

After the episode aired, the praise I received from strangers, friends and even my own family was staggering. I suddenly had mass-appeal and the undertone was clear: with a single blow-dry, I had arrived.

What was intended as flattery was profoundly insulting and it hurt me deeply to realize my natural form wasn’t considered feminine or desirable.

The response ignited that same young rebellion I had all those years ago. My hair had graduated from the purview of my parents to become of direct concern to the masses and, in both cases, no one considered the effect on the person at the center.

— 

Jerrika Hinton in Creating A Center Part

She plays Stephanie Edwards (the Black female intern) on Grey’s Anatomy. I follow her on here and twitter and remember when this episode aired, she posted something along the lines of funny how a little hair straightening changes everything (paraphrasing). I knew then that she was one of my faves…so glad she went through with writing this up.

anonymous asked:

Alright I'm gonna ask you this and be frank. I'm a black girl and I find white men more attractive than any other ethnicity. I didn't ask for it. I also like the idea of being in an interracial relationship. And I think biracial children are beautiful. Which makes me want to be a man from a different race even more. Is this racist?

You need to love yourself.. -e

6

Azealia Banks’ Inaccuracies About Cultural Appropriation

Azealia is a beautiful and talented woman, musically. Obviously has skills. But…these tweets. They’re daggers in my brain and soul. And this after I just finished throwing confetti around for Solange critiquing cultural appropriation, not rewriting history to align with White supremacy, Azealia does this. Azealia keeps breaking my heart over and over. 

Anyway, the link that I tweeted her is: Whites’ Exploitation of Black Culture (Cultural Appropriation) 101, which I alluded to in a previous post and in the post on Solange (which includes MULTIPLE links explaining cultural appropriation and examples).

Her false equalization here and completely erroneous expression of history is just…dangerous. It is not an “opinion.” An opinion is whether you think burgers are better than wings. This is completely false, ahistorical, dangerous and affirms hegemonic lies about history. She is not “entitled” to an opinion that is a falsehood and misinterpretation of Black experiences and history. 

And I know the very boring response from those terrified to challenge hegemony will be “just ignore her” and “ignore” every manifestation oppression, including Black people believing lies. Um…nope. Most people who tell me to “ignore” really mean “silence you, I must protect the status quo and victim blame, not challenge oppressive thinking anywhere I see it!”  

I just…want better for Azealia. Cause…um…

I'd Like to Ban Everyone from Having Children...

“Parental favoritism of children based on phenotype, as evidenced above with Juliana can be the source of life-long, strained sibling relationships. Using the family systems paradigm, differential affective responses of a mother to racialized features can be learned by other family members and impact sibling sub-systems, as it “predicts the quality of sibling interactions, relationships and adjustment” (Volling 1997: 228; c.f. Volling & Belsky 1992; Stocker 1995; Larson and Almeida 1999). While these studies have typically related differential treatment to age and birth order, phenotypic differences may also be the basis of differential treatment.

For Regane (self-classified as morena and hesitantly as negra), a precocious 9-year old girl, hearing her mother’s dreams of having a white baby with straight hair leads to a series of behavioral changes. Regane begins to neglect her hygiene, refusing to comb or wash her hair at all. Her mother punishes her by roughly combing her hair outside on the porch while loudly exclaiming, “I hope the baby’s hair isn’t like this!” For Regane who is already teased by neighborhood kids for having nappy hair, she is deeply embarrassed.

The importance of hair-combing interactions between daughters and mothers as a source of racial socialization has been well documented (Lewis 1999). Her mother’s constant comments about the hair of the white women who appear on television makes Regane even more self-conscious about her hair and this exacerbates her negative feelings. In an act of defiance and self-affirmation, Regane ties a tattered piece of long orange cloth around her head and pretends to have long straight hair, but she must run from neighborhood kids who eventually manage to snatch it off.

Damiana chuckles as she informs me that upon seeing the newborn baby for the first time, “Regane cried all day.” This is potentially a quite natural response to the uncertainty of how a younger sister might impact family dynamics, particularly in light of studies that emphasize differential treatment based on age (Stocker 1995). However, Regane’s interview clarifies that her concerns are rooted in a specific issue:

Elizabeth: “What happened yesterday? How does it feel to have a sister? Regane: (pause, looks down) … “I ran in the house and cried all day.” Elizabeth: Why did you cry?
Regane: Because I am afraid of losing the love of my parents. (whimpers) Elizabeth: Why do you think this will happen?

Regane: (looks at me incredulously) Because of the baby! You saw her didn’t you?! She was born limpinha [clean] and with straight hair. I’m afraid they will love her more … her hair won’t give them as much trouble… Everybody is saying it. She will get everything and I’ll have nothing.” (She then covers her face with her hands and sobs)

Even as a young girl, Regane understands the value of racialized features and how readings of her skin color and hair texture may lead to differential affective treatment in her family. Her reference to the baby’s light skin as “limpinha,” or clean illustrates that she has also internalized the conflation of whiteness with cleanliness. Her fears that she will be compared to the baby are substantiated when she hears her mother agree with a family friend that, “at least the baby’s hair didn’t turn out like hers.” Regane refuses to talk and is inconsolable for days. Weeks after the birth, she resents the baby and monitors any changes in her baby’s sister skin color and hair texture based on her mother’s peculiar assurances, “Don’t worry, she’ll get darker.” But, Regane does worry and these anxieties begin to shape how she interacts with her sister. Her mother’s assurances implicitly suggest that if the baby does not become darker then there will be reason for her to worry. The echoes of several influences including her mother’s racialized desires for the new baby, her mother’s emphasis on her own beautiful straight hair, taunts by the neighborhood kids, and the images of gente bonita plastered on the streets, magazines, and television are all powerful forces against which Regane attempts to construct her sense of self. The idea that her younger sister might approximate the idealized white somatic appearance is both scary and anxiety-inducing for Regane. ”

LINK: http://dukespace.lib.duke.edu/dspace/bitstream/handle/10161/5570/Freeman_duke_0066D_11384.pdf?sequence=1

Black Twitter always gets tripped up on respectability politics. The discussion of Rachel today makes me very sad. As PoC, we must mentally divest from white supremacy. Today’s discussion on Black Twitter is the reason why I love Zora Neale Hurston’s writing. Black vernacular is nothing to be ashamed of. We all can’t be ‘exceptional’ Northern negroes. Some of us are just 'regular’ and we had the 'misfortune’ of being born in the South. Can we live?

White supremacy says that PoC must be perfect–perfect meaning acceptable and presentable to whites. Good diction, proper grammar and strong command of English aren’t things that make people of colour more white, but we do judge PoC harshly when they don’t speak English or perform Blackness in a very specific way. The very stereotypes that we are placing upon Rachel are the ones that killed Trayvon Martin. Fictive kinship is killing us.

I still have to check myself when my respectability creeps up on me. Being human in the U.S. is an automatic for white people, but for others, we must audition for our citizenship and humanity. What does it say about us that we spent months hashtagging #IamTrayvonMartin but we think it is kosher to drag Rachel? What does it say about our activism? For all of you who took pics in hoodies showing your solidarity for Trayvon Martin but you’re belittling the person who spoke to him last–a 19 year-old baby who has probably had to bury other loved ones and families.

Because we’ve been socialized in a certain way, it is impossible to rid ourselves of the knee-jerk reaction to not engage in respectability politics, but when the feeling crops up honor and place to the side and press forward with doing the right thing.

The fact of the matter PoC, we will never make the cut. POTUS and FLOTUS can’t make the cut as PoC, so I know Rachel from Miami-Dade county can’t make the cut.

If it wasn’t for the white gaze, we wouldn’t be so harsh towards Rachel. Rachel isn’t just Rachel Jeantel; she now represents ALL 40 million Black folk in the U.S. So again fictive kinship says, 'if she doesn’t present well, we are all fucked.’ That is what white supremacy wants you to think.

Your social media activism ain’t real if you haven’t integrated your politics into your life, world and affairs. Praxis. I am flabbergasted by the amount of people who are considered leaders in Black Twitter pandering to white supremacy.

And this rhetoric of policing language started very early in this Trayvon Martin case; it started when we were policing Attorney Crump. Many well-meaning Black folk weren’t impressed with Attorney Crump. He wasn’t a slick talking/sounding Northern Negro.

We can’t be so busy policing others that we forget to police ourselves.

Black women who look and sound like Rachel aren’t meant to survive in this white supremacist capitalist hetero-patriarchal society. Black women are only allowed to be Jezebel, Sapphire or Mammy. Renounce that thinking. Undue burden is placed on the Black female body to represent ALL of Blackness.

I read Sister Citizen last year and it saved my life. It help me let go of fictive kinship. We all must check our fictive kinship and tell it to have a seat. No one Black person can 'bring down the race’ or set us back. Let go of that white supremacist thinking.

I hope that I have given you something to chew on. I know for many of us, the talented tenth is still a real thing for us, but again…have a long talk with your fictive kinship and then bury it.

You ain’t radical, revolutionary or love Black people if dragging Rachel J. was an acceptable sport for you today. Rise above the BS. We all must do better. We all must ask ourselves 'where in my life do I support and uphold white supremacy?’

I stand with Rachel J.

Fin.

— 

@FeministGriote

BOOM! This quote is from her tweets last night.

I was also disgusted with what I saw yesterday. I recall the people who slammed Attorney Crump last year after Angela Corey (the same one responsible for the prosecution AGAINST Marissa Alexander) announced that Zimmerman would be charged with 2nd degree murder. Many Black progressives insulted Crump’s accent (and questioned his intelligence) and the South in general. They couldn’t see how that insult connects to the same line of White supremacist thinking that makes people believe Trayvon deserved to be murdered for simply existing as a young Black teen wearing a hoodie, though hoodies aren’t required for murder while Black. Oscar Grant, Aiyana Jones and Rekia Boyd weren’t wearing hoodies.

Like she mentioned above, socialization is why the urge to jump into respectability politics framing and the fear of the White Gaze exists for Black people. We have to be vigilant in rejecting this type of thinking every time it surfaces.

…You are contributing to the ongoing invisibility of women who can not remove their deep brown complexions, broad noses, and kinky hair every day after work. This project is a testament to the unconscionable arrogance of white supremacy. By taking part, you’ve condoned that arrogance.

anonymous asked:

my friend said that mackelmore is better artist than all the other rappers like kanye, jayz, and kendrick lamar because he talks about real issues and all they rap about is getting bitches killing and smoking weed. We got into an argument and i really want to slap the shit out of her and i cant. I'm not sure i want to befriends with her because she has a a lot of internalized racism in her and she kind of brings my spirit down but she is one of the few friends i have. I don't know what to do

Really, if she saps your spirit, I would either try to talk out your concerns or just slowly start to distance yourself from her. Even if she’s one of your few friends, if she is not a good friend, then her negative energy will (and seems to already have started) drag you down with her. Some people you can try to enlighten, but some just don’t wanna be enlightened. That’s when it’s best to back away for your own good.

Also; who said you can’t slap the shit out of her?

I Do Not Give A Fuck About Your Anti-Black Opinions...At All.

No. All “opinions” are not valuable. No “opinions” are neutral or accurate solely because they’re wrapped in clichés, benevolence, affirmations, platitudes or theism. 

Regardless of your own identity, if it is your “opinion” that racism and anti-Blackness “go both ways” then you are historically, structurally, statistically, and socially INACCURATE. Period. If it is your “opinion” that people simply need to believe that good things will happen and structural oppression will collapse, then you are historically, structurally, statistically, and socially INACCURATE. Period. If it is your “opinion” that anti-Blackness, racism and misogyny do not have a specific impact on Black women–misogynoir–and being transgender and dealing with transmisogyny as well does not specifically impact Black trans women–transmisogynoir–then you are historically, structurally, statistically, and socially INACCURATE. Period. If it is your “opinion” that Blackness does not impact specific experiences for Black LGBTQIA people and all Black people are heterosexual via compulsory application, then you are historically, structurally, statistically, and socially INACCURATE. Period. If it is your “opinion” that the dehumanization of Black bodies and execution of Black people are isolated incidents or is ok when conducted extrajudicially or via the State since Black people (like every other race) also have civilian intraracial crime, YOU ARE WRONG. FULL STOP.

That anyone White or non-Black–and even including some fellow Black people who are unfortunately either directly or indirectly affirming White supremacy–think their “debates” on Black humanity are valid is the epitome of anti-Blackness. Do you get it? Your “opinion” is not valuable when it stands juxtaposed to the survival of Black people. I do not have to “factor in” any “opinion” whatsoever if it stands in direct juxtaposition to the truth or obscures nuanced realities of Black life. I owe such “opinions” and people who have them literally nothing. I don’t have to have an “open mind” about whether or not my humanity exists as fact. It is not debatable in reality even as anti-Blackness means dehumanization as the price. I don’t have to have an “open mind” about whether or not I as a Black woman “benefit” from the “oppression” of Whites and whether anti-Blackness discourse should center non-Black people (or remove Blackness specificity for “people of colour” when at times that is inaccurate), because one doesn’t fucking exist and the other is wrong. Imaginary and wrong. 

I do not care about the “everyone gets a trophy” mentality people were raised with when anti-Black/bigoted/harmful and factually inaccurate things can be said but since anyone with the ability to speak can speak, all “opinions” are deemed “equally valuable.” They are not equally valuable. Lives are equally valuable (or should be; we see that Black life is not deemed valuable); “opinions” are not. Me respecting their “right” to an “opinion” is not the same as throwing confetti if their actual “opinion” creates false equalization between the oppressors and the oppressed, obscures history, denies the impact of structural oppression on Black people’s lives (and all of the self-esteem/“respectability” in the world will not protect us from extrajudicial or State violence), and involve theist platitudes. “Free speech” does not mean what people said is then automatically true and history and lived experiences can then be ignored. 

And rights to “opinions”…that’s very cute that people want to argue this when their “opinions” are harmful and I am concerned about the rights to Black people’s lives, the rights to grieve–which includes anger–and, the rights to humanity. Harmful “opinions” do not become less harmful just because people add a suit, a degree, some Bible verses, money, a media platform, fame, tons of online followers, pleas for respectability, or non-Blackness/Whiteness themselves. I don’t have to respect any “opinion” that obscures the truth about Black people or facilitates harm of Black people. I will not tolerate it regarding the extrajudicial execution of Michael Brown or literally any other topic involving Black lives. Simply because people choose to lie or happen to be ignorant does not make their “opinion” equal to those discussing the proven truths of Black life. 

I put “opinions” in quotes throughout this essay because for some reason, people seem to think “opinions” and facts exist on the same plane and their “opinion” can erase others’ lived experiences or noted histories. There is no “both sides” of an issue when one side is dehumanization–or facilities the dehumanization of Black people through the obscuring of history, the misapplication of structural power, the false equalization of oppressed and oppressor–and the other side is survival. 

In many ways, I do think that there is a greater stigma among African American culture than among white cultures. I live in southern California, and many white people will freely reference ‘seeing a therapist’ in normal conversation. Black people don’t do that. Seeing a therapist is generally seen as a sign of weakness or a lack of faith. There is still an active mythos of “the strong black woman,” who is supposed to be strong and present and capable for everyone in her family–and neglects her own needs. In the midst of a depressive episode, I had a friend say to me, 'We are the descendants of those who survived the Middle Passage and slavery. Whatever you’re going through cannot be that bad.’ I was so hurt and angry by that statement. No, depression isn’t human trafficking, genocide or slavery, but it is real death-threatening pain to me. And of course, there are those who did not survive those travesties. But that comment just made me feel small and selfish and far worse than before. It made me wish I had never said anything at all.
— 

Dr. Monica A. Coleman

Quote is from Tips for Navigating Through the Mental Healthcare System: An Interview with Rev. Dr. Monica A. Coleman. It’s heartbreaking for me because I deal with mental health issues and I’m acutely aware of both the intraracial and interracial stigma. And when you get to the root of the stigma? Myths about our “strength” that are used to harm us while affirming White supremacy are the same myths that we’ve internalized and thereby at times are not supported/supportive in seeking care.

And sometimes professional mental health care is not ideal or nor accessible. So we seek support among each other. But when fellow Black people bring up “slavery was worse!” or yell out “pray about it!” as a silencing tactic because either belief in the infallible Black woman who can endure endless abuse (as created by White supremacy) or discomfort with addressing mental health head on, they ignore the fact that the impact of slavery is still felt today and mental health issues still exist today. There is no line in time where Black people were magically healed and slavery can be forgotten nor existing oppression today be silenced. 

Pop Culture, Social Justice and Race: When Black People Love Whiteness More Than Fellow Black People

I truly wonder how many Black people are going to spew vitriol at me in defense of their favorite plagiarizing, cultural appropriation-loving, exploit for dollars doing, professional ally career-having Whites? And the way it’s done? It’s like they want me to die for speaking against their White favorites and heroes. People who exploit Black people for a living matter more than fellow Black people to them.

I’ve never had anyone curse me out in defense of anyone Black, not even President Obama. Some close calls with Obamabots who reject nuance almost in the way that racist Obama haters do, but still not of the level that some Black people willingly do for: rape culture lyrics and ‘angry’ Black women are the problem not Black men” Robin Thicke, “dip in and out of Blackness whenever need be” Justin Timberlake, “Black women are nothing but a costume to exploit for profit” Miley Cyrus, “all Black people are ugly and people falsely associate racism with mental illness as if these two aren’t separate so she can be off the hook” Amanda Bynes, “long hateful misogynist rap sheet and years of online harassment of women of colour” Hugo Schwyzer, “I speak for all Blacks using the words and writing of people of colour as if I invented them” Tim Wise, “anti-intersectional, ridiculously large platform size by age 21” type of White feminists that I call Dunhamites (after Lena Dunham), and various White plagiarizers (of women of colour) who some Black people retweet and share with glee while ignoring Black women’s objection to this. Just some examples of the many.

(And do not even come here with the mental illness reports regarding Amanda Bynes and Hugo Schwyzer when Black mental illness and our pain itself are disregarded entirely. Don’t even try the “you’re ableist” argument when mental health is being used to deny their White privilege and excuse their racism and in the latter’s case, sexism, misogyny, misogynoir and bullying.)

Certainly I understand why some Black people defend them. At the base level, people like the idea of “fandom,” “teams” and “brand loyalty.” It’s an offshoot of how capitalism and brand consumerism are marketed as typical American values. Thus, most Americans can get like this about certain products, brands, experiences, celebrities or icons. But in this case, there are other factors.

First of all, there’s the myth that exploitation of Black people is how Whites show interest, appreciation or approval. Thus, when this occurs, because we live in a White supremacist society where White approval and being viewed “positively” in the White Gaze is the most important goal to reach, naturally when they exploit us for fame, platform, cash, position within Black society and power, some Black people view this as “love” for Black people. Whites like this can especially improve their “cred” by sleeping with or marrying Black people or even better, make themselves professional allies where they speak for Black people as a monolithic group where a White microphone is required. Some Whites are considered rather mediocre or irrelevant among the White masses but because of their White privilege and internalized White supremacist thought by some Black people, they become pillars among Black culture.

Secondly, there is the “White man’s ice is colder” problem. Thus, when a White person does the exact thing that a Black person has, even if with less talent, intelligence, insight or experience, some Black people view this as “superior.” Because of centuries of degradation of Black bodies, culture and lives, a White person doing something associated with Black culture is viewed as an “improvement” or “proof” of the “goodness” of Black culture–as if our culture isn’t already magnificent, nuanced, resilient, forward-thinking, and innovative. Sadly, some Black people aren’t sure about this unless someone White cosigns. The problem is that such a cosign often comes at a price where Black people celebrating our own culture and its nuances by regions, countries, ethnicity, styles and histories are shamed, reprimanded, punished, fired or literally oppressed and destroyed for what Whites are applauded for appropriating.

The third issue is the myth of reciprocity. Some Black people think that we are culturally on “equal” footing where for a example, a Black woman forced to perm her hair to avoid intraracial and interracial shame, to gain employment opportunities and because of internalized notions of inferiority after centuries of racist beauty propaganda (and not “all” who perm do/feel this, of course) is “equal” to a White woman copying Black women’s box braids and getting employed by a hair blog to brag about “urban” styles. They fail to realize White supremacy and racism are responsible for both of these situations. There is punishment and oppression associated with Black women forced to assimilate into Whiteness versus White women praised for appropriating Blackness as a costume. How this applies to these liberal/progressive White plagiarists, cultural appropriators, culture vultures, professional allies and bullies to any Blacks who won’t applaud them is that some Black people behave as if there is an “even exchange” of culture. There isn’t. The outcomes are most certainly not even. Whites are always praised and always profit from Black culture, even while Black people engaging in our own culture have to deal with the politics of respectability lectures from Whites and some middle class Blacks and justification of all sorts of oppression including rape and murder for simply embracing our own culture.

The absolute worst is when some Black men curse me out (they always do, over anything, of course) to defend White men. I expect them to do it for White women, *yawn*. I expect them to do it for other Black men. I do have to say that when they do it for White men who are culturally appropriating not me but them–appropriating other Black men–I’m stunned. And I’m rarely stunned.

Obviously Black people like this can like whomever they like and support whomever they want to support. However, the myth that “preferences” are random or superficial in a society where the question is always “how” is race involved not “if,” is a myth that cannot be ignored. Black people who will argue to the death to defend Whites involved in exploitation that they view as “appreciation” need to figure out why their liking (which often times mimic worship) of these White figures matters more than being kind to, supporting, liking, or loving other Black people. Because sadly, I already know the answer.

Of course it is possible for White people to enjoy Black culture without exploitation, but to do so, they must recognize that it is occurring in a context where they have White privilege and are in a White supremacist society. Don’t steal/plagiarize/dehumanize/fetish. Give credit where due. Embrace the specific Black culture (by region, nationality etc.) where the “inspiration” comes from. Actually communicate with Black people beyond who they’re fucking (if that person is Black) and commit to that culture without fetishizing. Do the research. Make space for Black people who want to do the creative cultural work–of our own culture–that Whites (and Black people like the ones I’m describing in this essay) are so eager to only see from Whites. Acknowledge the privilege that allows Whites to copy, perform and profit from Black culture in a way its originators cannot. Engage in consistent dialogue on this. Don’t treat the culture as a costume or aphrodisiac. I dunno…be a fucking decent human being. Also view Black people as human beings, not objects solely for consumption. And Whites can literally marry and breed with Black people and STILL not view Black people beyond their partner versus the one-dimensional monolith of the rest of Black people.

It’s just ironic that Whites who understand this are usually not the ones on the stage, the ones worshiped, or the ones that some Black people gleefully defend to the death while spitting in other Black people’s faces. It’s as if though the latter’s awareness of structural, institutional and systemic racism and how White supremacy facilitates the power to plagiarize, culturally appropriate and bully dissenters escapes their thought process, but knowing this is occurring and aligning with who they see has power doesn’t escape their thought process. This might be a part of American victim blaming culture meets popular culture that is under-explored, though psychologically, it is partially explained by identification with the aggressor as a defense mechanism. 

I am truly tired of the “untouchable” White liberal artist/social justice voice and their Black cheerleaders. And certainly not all Black people take the stance that I critique here. Not at all. But some do. I’ve been attacked by some of them. And I am sure that everything I just stated here will be disregarded by them because after all, I am not White.

(And OF COURSE Whites ALSO defend problematic White stars who exploit Black people. Tragically so. They unite over White supremacy in a plethora of ways, even over class when wealthy Whites exploit poor Whites. But this essay is not about that.)

Related Posts: I Don’t Have To Like What White Women Like: Pop Culture and Feminism

That clip from I Love Money on my dash reminded me of the existence of George “Tailor Made” Weisgerber.

Instagram.

He’s got pics of him with his Black teenage daughter and Black women are swooning and doing the fucking MOST in his comment sections.

TELL ME that white men don’t know that ALL they gotta do to get attention is pose with their biracial children.

TELL ME they don’t know what they’re doing, even as they’ll probably NEVER date or marry another Black woman and are only courting all this attention for the sake of their ego or to build a following off us.

Internalized white supremacy got folks looking stupid on social media.

Slowly deconstructing my internalized queer white supremacy and realizing a lot of those white boys I used to find attractive actually aren’t; they’re just… white.

Writing in his collection of essays, Semites, Columbia Professor (where I’ve been and am a student) Gil Anidjar declared ‘secularism’ the ‘means by which Christianity forgot and forgave itself.’ Anidjar has a tendency to see well around the corner, to what is coming next; his description captures how Harrises and Dawkinses believe they have transcended religion, and therefore transcended bigotry, because the only bigotry they can imagine is religious. (They have poor imaginations.) They believe that because a European discovered the world goes around the sun, that therefore the world should go around Europe, and any intellectual accomplishment made by a white man is ipso facto the natural and inevitable direction of history.

To give themselves some cover, they take aim from behind the Ayaan Hirsi Alis and Asra Nomanis of the world, whose argument rests on nothing more than personal experience. While no doubt relevant, and even important, no one experience outweighs another—there is no reason to believe that Ayaan’s experience with Islam should be normative as opposed to say Muhammad Ali’s, except that, well… I don’t know. They don’t talk about Muhammad Ali. They’d be embarrassed to. They only pick on narratives that do not have any power behind them. They also use arguments that, despite their claims to ‘science’ and ‘reason,’ would horrify them if simply returned.

If a Palestinian were to judge all Jews by his experience with Israel, would that be fair? According to the New Atheists, who are basically post-Christian bigots, who shed the theological trappings of white supremacy, but not the supremacy itself, no that would not be fair, but only because they believe post-religiosity is non-partisan, which it is in fact not. They’re not particularly deep, or even conscious, in their work. At an event in Brooklyn’s BAM on May 7th, Douglas Murray said Islamophobia would go away if only Islam reformed itself, which is like saying anti-Semitism will go away when Israel changes, or if only black culture changed itself, then police officers wouldn’t be shooting black men in the back.

That’s gotta sting.

One of the major reasons people in India want lighter skin is that having lighter skin means that you either don’t work, or that you have a job inside, implying that you have more money. Everyone in America has an inside job, so people who have tans are the people who can afford to not work and can afford to go on vacations where they can get tan, so people want to be tan. It’s not entirely internalized white supremacy that causes Indians to want to have lighter skin (although that does affect it).

“Community of Love”

     “In step 9, which we are all still seeking to achieve, we are living and working in strong anti-racist organizations and communities, with all the complexities and challenges such a vision brings.

     “We are consistently organizing and building a community that has the power to heal the remnants of racism, internalized racist oppression, and internalized white supremacy. We are constructing organizations and communities that can help us think critically and develop an analysis and understanding of the community, country, and world. We are constructing organizations and communities with cultures which balance the needs of the individual with those of the community and which sustain life.”

Post Origin

Step 8

I was called ‘liar’ and 'whore’ and 'traitor’ for no other reason than that people who have been made to depend on the approval of the powerful grow afraid of criticizing themselves, because the powerful may hear, amplify their distress, and hold them up to censure and ridicule. The powerful can also manipulate people, and pass horrible, repressive laws, based on the negative images that are permitted to proliferate. This is the reality. And yet, until we can criticize ourselves, and feel safe doing so, there is no hope of molding better values in our children, or of increasing the respect we feel for ourselves. I am not interested in being a role model, or in fulfilling the expectations of others. I know I am of most use to others and to myself by being this unique self.
— 

Alice Walker

This is from her reflection in The Same River Twice on some of the intraracial backlash to The Color Purple. Fear of The White Gaze is why in the 80s, some Black people asserted that she was only writing to harm, not to reveal, deconstruct and empower, or worse, some asserted that domestic violence, rape and incest never occurs among Black people. By viewing the story as only those themes, it also reveals how limited their perception of this story is. Because it most certainly is not only about those themes. The limited perception approach is one some Whites take regarding her work as well.

There’s a third space of existence for Black characters. Not as White stereotypes. Not as lies of “100% positivity” that should evade humanity itself in reaction to White stereotypes. But as human beings. Dynamic. Flawed. Relateable. Her work always dwells in that third space (which isn’t truly a “space” in that it has boundaries; it’s the absence of boundaries). The problem is the third space frightens some Black people who because of internalized White supremacist thought and respectability politics, can only think in the second space. The problem is the first two spaces are built on the same lies.

To be clear, simply regurgitating stereotypes of Blackness in inappropriate contexts is NOT engaging in the nuanced conversation in the way that Alice Walker does. Some Black people think insulting other Blacks in front of Whites and talking around Black people to Whites via bootstrap theory or personal responsibility politics is the same as progressive womanist/feminist critique in an intraracial context. Also, it is possible to recognize the manifestations of White supremacy and racism on Black people without making the racists themselves the central story. Black writers like Alice Walker and Toni Morrison do this with ease.

I also love what she wrote in regards to “role model.” I believe that being a role model is dehumanization through deification. It’s a thankless burden that does not allow a person to truly be a person.