Tag: America

White People: This Is On Us

Posted on | by Sam | 2 Comments on White People: This Is On Us

Four years ago, on the eve of the 2016 U.S. presidential election, I made the dispiriting prediction that, regardless of who won (and, at the time, the notion that Donald Trump would win seemed inconceivable to most of us), America was witnessing the birth of a new civic (dis)order.

Four years later, in the shadow of another election, our world is both radically different — and dispiritingly similar. So it’s notable that the storyline of HBO’s dystopian, overwrought, and prescient 22nd-century series, Westworld, once again provides an edifying parallel to the real-life drama of 21st-century American public life.

If you haven’t watched it, Westworld is a show about a question at the heart of American identity: What does it mean to be free? — albeit in the context of watching what happens to our great-great grandchildren when their robot playthings become hip to the game and decide to exact some revenge.

In 2016, the show’s first season took place exclusively in an amusement park in which people paid obscene sums to act out obscene fantasies with humanoid robots whose memories would be wiped clean after each new day in an endless loop of unconscious servitude. But in 2020’s season three, Westworld (like our own) is in freefall. It turns out the owners of the park were secretly mining the data of their visitors in order to advance their own Orwellian notion of a more predictable social order. Meanwhile, a few robots have slipped the yoke, only to discover an outside world eerily similar to the one they’d just fled. As one character puts it, “They built the world to be a game — and then rigged it to make sure they always won.”

Which brings us to our own real-world dystopia — one in which Trumpian notions of “liberation” are merely a symptom of a much deeper malaise, and the Orwellian overlay is as relevant as ever, albeit in an even more chilling way than the worlds depicted in 1984 or on HBO.

That’s because, unlike the robots in Westworld or the proles in Oceania, we are not color-blind, but color-bound. And while this has always been true — the Peculiar Institution, after all, is America’s Original Sin — the Coronavirus pandemic has laid its enduring legacy even more nakedly at our feet. 

As The Atlantic‘s George Packer puts it, the virus has exposed America’s underlying conditions in ways that reveal us to be, in effect, a failed state: “in prosperous cities, a class of globally connected desk workers dependent on a class of precarious and invisible service workers; in the countryside, decaying communities in revolt against the modern world; on social media, mutual hatred and endless vituperation among different camps; in the economy, even with full employment, a large and growing gap between triumphant capital and beleaguered labor; in Washington, an empty government led by a con man and his intellectually bankrupt party; and around the country, a mood of cynical exhaustion, with no vision of a shared identity or future.”

Here, too, the parallels between Real World and Westworld are instructive. 

”How did you get here?” multiple characters are asked throughout the series. “Start at the beginning.”

If we take that question and apply it to ourselves, there’s only one American intersection where all roads converge — from the unmasking of our runaway wealth inequality to the bands of masked protesters demanding the country re-open so they can get a tattoo or eat a cheeseburger:

In this land — our land — freedom is whiteness (just ask Amy Cooper).  And until that changes, we will remain trapped in our own endless loop of social, moral and spiritual decay.

As New York Times columnist Jamelle Bouie explains, citing the 1993 work of legal scholar Cheryl Harris, “Whiteness” has always been the defining characteristic of free human beings in America. To be white, therefore, is to have control over oneself and one’s labor, and to be subject to no one’s will but one’s own. And that tie between whiteness and freedom has only strengthened over the years — from Westward Expansion to Chinese Exclusion, or from Emmitt Till to Ahmaud Arbery and George Floyd.

“The great irony,” Bouie writes, “is that this conception of freedom, situated within racial hierarchy and meant to justify deprivation and inequality, has always been impoverished when compared with an expansive, inclusive vision of what it means to be free. And in the particular context of a deadly pandemic, the demand to be free of mutual obligation is, in essence, a demand to be free to die and threaten those around you with illness and death. Most Americans, including most white Americans, have rejected this freedom of the grave. But among the ones who haven’t are the people leading our government, which means that this ‘freedom’ remains a powerful — and dangerous — force to be reckoned with.”

Where to, then, from here?

In Westworld, the path forward leads to the most predictable, stereotypical end-goal of “revolution” — burn the motherfucker to the ground. 

But Westworld’s characters also deliver lines that could be seen as beacons for our own desperately-required awakening. There are rare moments in life, one of them explains, “when randomness interacts with your life to create a truly free space where you can make a choice — a bubble of agency.”

This pandemic, and all it has laid bare, is our bubble. Yet as I wrote four years ago, the actions required of us include, and are not limited to, the next presidential election. And for those of us who are “white,” the reality is that the bulk of this work is ours to do — not because of some modern-day Kipling-esque fantasy about white exceptionalism, but because to unwind such deeply entrenched notions of privilege, the people who receive the benefits must be the main ones to demand that the system(s) be unwound. 

To do so, however, as my friend Susan Glisson has wisely written, we must give ourselves the breathing room to question whiteness and its power over this nation. As Orwell himself once wrote, “the moral to be drawn from this dangerous nightmare situation is a simple one: Don’t let it happen. It depends on you.”

The Art of James Baldwin

Posted on | by Sam

How do you develop a healthy sense of self when the society into which you’re born has been constructed to deny your very identity?

This is America’s inconvenient truth, the unwanted legacy of the Peculiar Institution, and the fly in the buttermilk of every Utopian American myth and storyline since our founding. And throughout our short and tumultuous history, perhaps no artist has better captured the knotted pathology that has ensnared White and Black America in an intimate dance of mutual self-destruction than a slender, bug-eyed boy from Harlem named James Baldwin.

He was born between the wars to a poor mother in a crowded family. As a child he struggled under the critical eye of his stepfather, a man Baldwin felt had been “defeated long before he died because, at the bottom of his heart, he really believed what white people said about him.” As a young man he came of age alongside the growing resistance of the Civil Rights Movement, a period in which he recognized himself as “a kind of bastard in the West.” And over the course of his life — and a career that spanned six books, three plays, and scores of essays, book reviews, and electric public talks — James Baldwin became a witness to the destructive power of our racist myth-making, and the redemptive power of our capacity for love and reconciliation.

Throughout his life, Baldwin questioned how his fellow Americans could develop a healthy sense of identity in a society that spent so much energy cultivating an image that was not grounded in reality. “What passes for identity in America is a series of myths about one’s heroic ancestors,” he wrote. “If we are not capable of this examination, we may yet become one of the most distinguished and monumental failures in the history of nations. 

“We made the world we’re living in, and we have to make it over.”

To make the world over, Baldwin urged us to fearlessly confront the ways in which the current racial structure was preventing all Americans, oppressor and oppressed, from discovering who we were. “One may say that the Negro in America does not really exist except in the darkness of our minds,” he wrote. “Our dehumanization of the Negro then is indivisible from our dehumanization of ourselves.” 

Black people (or, more specifically, the people in American culture that have been defined as “Black”) have always been regarded by White people (or, more specifically, the people in American culture that have chosen to define themselves as “White”)  as caricatures, not human beings. But one can only begin to recognize another’s humanity “by taking a hard look at oneself.” 

To recognize one’s true identity as an American, therefore, requires recognizing the full weight of our racial history — no matter how painful — and the full scope of the ways our racial fantasies and attendant myths have shaped the construction of both our individual and shared identities.  “We take our shape within and against that cage of reality bequeathed us at our birth,” he wrote. To believe oneself to be White or Black is to deprive oneself of a viable identity. What binds us together is not these artificial categories of social construction, but “our endless connection with, and responsibility for, each other.” 

“If we,” he wrote in 1962, “and now I mean the relatively conscious whites and the relatively conscious blacks, who must, like lovers, insist on, or create, the consciousness of the others — do not falter in our duty now, we may be able, handful that we are, to end the racial nightmare, and achieve our country, and change the history of the world.

“We are walking in terrible darkness here, and this is one man’s attempt to bear witness to the reality and the power of light.”

 

Murdering Innocent Sikhs Does Not Make You a Patriot

Posted on | by Sam

Reading the initial reports of the mass shooting in Wisconsin that claimed six Sikh worshipers, I’m reminded of a little-known event from more than a decade ago. Taken together, the two events say a lot about where we are, and who we aspire to be.

It was September 15, 2001. The terrorist attacks that took down the Twin Towers and damaged the Pentagon had just occurred, and everyone felt angry, frightened, and shell-shocked. For Frank Roque, however, mere anger or sadness was an insufficient response; he wanted blood for blood.

Roque, an aircraft mechanic from Mesa, Arizona, spoke ceaselessly in the days after the attacks about “killing some towel-heads” or “slitting some Iranian throats.” On September 15, he spent the afternoon getting drunk at a local bar and openly threatening to “kill Middle Eastern people.”

After getting kicked out of the bar, Roque drove to a local Chevron station owned by a Sikh-American named Balbir Singh Sodhi and fired five bullets from a .38 handgun through the open window of his truck, killing Singh instantly. Later, when police arrested him at his home, Roque offered a simple explanation for his actions: “I’m a damn American,” he said proudly.

Although detailed information about yesterday’s assailant in the Sikh temple has not been released, what has been confirmed is that the gunman was a 40-year-old white man. And I worry that if he hadn’t been killed at the scene, his rationale would have sounded eerily similar to the addled, ignorant patriotism of Frank Roque.

The notion that anyone could think murdering fellow citizens reflects American values tells us a lot about the ways we have failed as a nation to ensure that all people understand, at its core, what it means to uphold those values.

To be sure, extremists like Frank Roque are rare, and there are plenty among us who can distinguish not only between extraordinary terrorists and ordinary Muslims, but also between Islam and Sikhism. And yet it is also true that too many of us believe that some people are more American than others, allowing institutions like a Sikh Temple in Wisconsin to become emblematic of the false notion that there are enemies in our midst.

Since its founding, the United States has been known as the world’s first new nation because it is the only place in human history where one’s standing in the civic order is not determined by bloodlines or kinship, but by a fundamental allegiance to principles and ideals. Anyone can be an American, at anytime, and equally so. We can practice any religion, proselytize any worldview, and promote any cause. And in a way the only guidance we have to do so and not rip each other to threads in the process comes from the 45 words of the First Amendment:

Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.

The Frank Roques among us threaten that social compact by their willingness to threaten the safety and security of their fellow citizens. But the rest of us also play a part when we refuse to heed the implicit instructions woven throughout the First Amendment’s five freedoms – not the right to say whatever we want, but the responsibility to guard the rights of others, especially those with whom we most deeply disagree.

In a better, more hopeful version of who we are, the first people to come to the defense of a brown Sikh minority in Wisconsin will be their white Christian neighbors. The first thing children will learn in school is how to balance individual rights and civic responsibilities.  And the last people to lay claim to being American will be ignorant, violent extremists like Frank Roque.

(This article also appeared in the Huffington Post.)