Date: Sun, 22 Aug 1999 20:08:29 -0400
Message-Id: <199908230008.UAA27878@lists.tao.ca>
From: Art McGee <amcgee@igc.org>
Subject: [BRC-NEWS] The Dangers Of Skin Politics
Sender: worker-brc-news@lists.tao.ca
Precedence: bulk
To: brc-news@lists.tao.ca
X-WWW-Site: http://www.blackradicalcongress.org/
http://www.black-collegian.com/skin.html
The Dangers Of Skin Politics: A Key Challenge Facing African Americans
No issue in recent years divided Black America more than the
nomination of Clarence Thomas to the Supreme Court of the United
States. Despite suspicions about his commitment and record on civil
rights, labor, and women's issues, some very prominent leaders in
the African-American community supported Clarence Thomas'
nomination because he is Black. Indeed, it was quite common to hear
Black people dismiss the controversies surrounding his nomination by
saying,Give the brother a break.
The Congress of the United States gave the brother a break, and the suspicions about Mr. Justice Thomas have definitely been confirmed. Justice Thomas has cast the critical negative vote in a series of decisions on Affirmative Action, prisoner rights, labor, and voting rights that seriously undermine the major gains won in these crucial areas of social justice and social change. The Thomas affair, however, is merely symptomatic of the dangers of skin politics.
In the '60s and '70s the Civil Rights, Black Power, and Black
Consciousness movements actively promoted the idea of Black
solidarity. There was a concerted drive to increase the participation
of Black people in all aspects of the socio-economic and political
systems of this country as a strategy for Black empowerment and
advancement. However, the proponents of Black consciousness never
envisioned or advocated simply trading Black faces for White faces in
old places. Black
was seen as more than just a skin color. It
meant acting differently than white
in the sense that the goals
of the Civil Rights, Black Power and Black Consciousness movements
were to end the oppression and exploitation of Africans in America and
to build a more just and humane society. Therefore, black was/is not
just a skin color, but is symbolic of an ethic, ethos, and philosophy
of social justice and social change.
Unfortunately, it would appear that far too many African Americans
have become disconnected from this concept. Instead, a kind of bland
and uncritical Blackism
has become prevalent in the
African-American community. We now find Black faces everywhere, as
mayors, legislators, Congresspersons, Cabinet members, judges, school
board members, principals, and superintendents of school districts,
members of boards of major corporations, and executives within
Corporate America.
But beyond the benefits that accrue to people in these positions by
virtue of their status, there is very little change for the masses of
poor and working people and the so called underclass
within the
Black community. Indeed, Black faces in high places have frequently
become an impediment to progress. Ineffective or corrupt Black people
in positions of power or leaders who betray the trust of the community
often go unchallenged. Because of the belief in a kind of cosmetic
Blackness, we are not supposed to criticize a brother
or
sister.
It was much easier to fight for change when White
people occupied these positions of power because there was much less
hesitancy to criticize the racist
behavior of White
people. Because of skin politics, however, Black America is now
contending with the phenomenon of the new Black-on-Black crime: Black
buffers who block progress.
The best hope for Africans in America and the world is our steadfast focus on social justice and social change, and our commitment to create a new and more humane society and world. This is the yardstick by which we must measure progress and judge those who would aspire to leadership within the African community in the U.S. and globally.
Armed with such a standard, it is clear that Clarence Thomas is no Thurgood Marshall and Mobutu in Zaire and Abacha of Nigeria are no match for Mandela in terms of ethics and leadership. Equipped with this guide, we will be able to unapologetically challenge self-serving, self- aggrandizing Black buffers who are blocking progress in our communities in the U.S. and the world. By avoiding the dangers of skin politics, African people will not only transform our condition as oppressed people, we will contribute to the liberation of oppressed humanity everywhere. That is our challenge and mission into the 21st century.