“Because if so, you’re white.”
I’ll venture to say that this is one of the truer race-based assumptions out there. Read the rest of this entry »
March 17, 2010 • 11:17 pm 0
“Because if so, you’re white.”
I’ll venture to say that this is one of the truer race-based assumptions out there. Read the rest of this entry »
March 14, 2010 • 11:14 pm 0
A week or so ago, I began to write about how converting to Islam sometimes presents African Americans a way to create a more specific non-American ethnicity and/or a way to rebel against the oppressive European Christian society thus further solidifying their identities as black. So, starting from the point that converting to Islam can in someway present black Americans the opportunity to be less a part of white society and therefore more or more distinctly black, what can be said about the unusual case of Jihad Jane?Understandably, many reports of this story have emphasized the idea that our stereotypes of what a terrorist looks like have finally been disproved. But not so many stories have examined Jihad Jane’s whiteness in comparison to other instances of domestic terrorism, as Renee Martin of Ms. Blog does here. As Martin writes:
But when LaRose took the name Jihad Jane–thus identifying herself with Islam, a religion many westerners view as violent despite its core teachings and the behavior of most followers–she disassociated herself from Whiteness. And that made it impossible for commentators to once again apologize for a White American who commits domestic terrorism.
Martin’s thoughts about J Jane and whiteness prompt me to examine how white conversions to Islam compare to black conversions. However, I think it’s unfair to the many white people who convert and do not embark on violent jihads. Also, I’m not sure that I want J Jane’s race to be emphasized more– I think she deserves to be treated as harshly as the others involved in the terrorist plot. While agree with Martin that it’s problematic that American culture views Islam as antithetical to whiteness, I don’t want J Jane to benefit from the insanity explanation given to other white domestic terrorists.
February 28, 2010 • 7:12 am 0
Though I’m sure that most of the families in my school are Christian (either in faith or culture), Islam is a very visible part of the community. It is literally visible, in that many of the kids’ mothers wear hijab and/or niqaab, some girls wear hijab and some fathers wear kurtas or dishadashas. I think that those in the community who practice Qu’ranic dress are practicing Sunni Muslims, although I’m not totally sure. I also have the sense that, especially in the realm of clothing, different individuals feel free to apply Qu’ranic advice as they see fit. For instance, I know one mother who wears a hijab but her daughter does not, and another mother who wears a long curly hairstyle but whose daughter wears a hijab.
5 out of the 40 kids I work with have at least one practicing Muslim parent. While I would be surprised if more than 20% of the school’s families are Muslim, the secular/cultural manifestations of Islam are far more prevalent and point to a great variety of degrees to which families are influenced by Muslim culture. 9 out of the 15 boys and 8 of the 25 girls I work with have first names that are etymologically Arabic or Aramaic with European last names. There are also some students in the school who have Arabic first and last names, some of whom I believe are practicing Muslims and others not. The religious lifestyle is even manifest in a secular form; “no pork” is by far the most frequently listed dietary restriction. I bet it is listed on 1/3 of our students’ medical forms.
A few years ago I encountered the idea that for some African Americans, converting to Islam presents an opportunity to adopt an ethnicity or ethnic culture distinct from mainstream African American culture. I’m sure that the religion appeals to converters for a variety of reasons, but Islam–as a religion and way of life– may have special appeal to blacks who seek to differentiate their personal history and identity from the African American identity which has been significantly influenced by white oppression. The trauma of slavery and the ensuing centuries of familial instability have made it incredibly difficult for many blacks to trace their geneology back to a city or country like most white Americans are able to do. And, although there are many sources of pride within the African American culture and history, I have sensed and heard that this culture and history can also be a source of shame. Though I do not blame the problems ascribed uniquely to the black American community, writ large, on individuals’ apathy or moral failures, I can understand why some blacks disavow the culture which produces the individuals who add to negative stereotypes.
Black people searching for a more specific personal history and/or new cultural identity may find conversion to Islam appealing as it can address both concerns. The US is skeptical and fearful of Islam. To most of America–even liberals– Islam is decidedly “Other.” Americans associate it with a totally different part of the world and frequently assume that, as a religion, it is in stark opposition to the “uniquely” Christian values on which the country was supposedly founded. These differences– real or perceived–make conversion to Islam much more than a change in faith or a spiritual re-awakening; the conversion becomes a process whereby one can choose to identify with a part and ethnically and culturally different part of the world while also eschewing the system of values which was imprecated in the construction of the country which racially oppressed black people for centuries.
By thinking about African American Islam in this way, I became more sympathetic to conversion as a legitimate and authentic act of individual agency whereas previously I had only thought about blacks’ conversion to Islam as a largely political statement following the Nationalist movement. Clearly, at that point I knew very little about Islam in America. Even after becoming comfortable with conversion as potentially empowering to the individual who chooses it, I still viewed such a conversion as lamentable (especially for women) and detrimental to feminism much in the same way I lament the existence of conservative feminism; I was glad that women were at least consciously asserting their identities and grappling with the meaning of womanhood (maybe they’ll come around!) but was not in support of breathing new life into traditional gender roles. Conservative Feminism, whose female supporters strive to be exemplars of the subordinate yet (re)productive American housewife, remains anathema to me because I am not convinced by its members’ desire for women’s empowerment (which I believe is the one definite goal of all feminisms) and am disgusted by the way their proud servility feeds (literally and figuratively) white male capitalism.
Reading Rouse’s Engaged Surrender has completely changed my view of black women’s conversion to Islam. Although there are still some gender-related limitations which I think are morally wrong (homophobia in particular) I am very much in favor of the inherently feminist discourse which naturally emerges from the African American Sunni Muslim community. And, now that I have a better idea of the praxis of Sunni Muslims, I believe that feminist praxis has great potential to improve its local community and perhaps the black American community at large. In the next few posts in this thread I intend to examine the feminist discourses and attitudes facilitated by Islam as they have been written about by Rouse. I also intend to deal with other examinations of black Islam in different contexts. I am particularly interested to learn about the experience of black Muslims who were born into the religion and its way of life, as opposed to choosing it as an act of independence.
Please note that, as white atheist or not, I do NOT intend my attitude toward and individual understanding of African American Sunni Islam to be seen as advice to group of which I am not a part to convert to a religion of which I am not a part. Instead, I am working to understand how women in different communities create different routes to empowerment. Though some strains of feminism resonate more strongly with me personally, I believe that the development of a greater variety of effective feminisms will result in a greater variety of empowered women. I do not envision utopias, but I see no logical reason to disbelieve that if one half of our population is granted the same respect, support and validity as the other, much less distrust will hinder our progress and vastly more capable individuals will contribute to the greater good.
February 25, 2010 • 4:18 pm 0
Adam Weinstein of Mother Jones unearths the racist and homophobic uses of Texas’s public intoxication law which permits the arrest of anyone for public intoxication, even in a restaurant or bar:
Since 2006, when Texas overtook California as the state with the most drunk-driving fatalities, cops and a beefed-up task force from the state Alcoholic Beverage Commission have used a 1993 law as a pretext to enter any bar and arrest its patrons on the spot. The public intoxication standard, backed by the Texas-based Mothers Against Drunk Driving, is so broad that you can be arrested on just a police officer’s hunch, without being given a Breathalyzer or field sobriety test.
Despite the law’s aim against drunk driving, Weinstein and others point out that it is mostly used as an outlet for racism and homophobia, or to quickly fulfill arrest quotas. While I am VERY against drunk driving, the logic behind this “anti-drunk driving law” is absurd; drunk driving is illegal and police don’t need any other law to legitimate the arrest of a drunk driver. Weinstein quotes Dallas defense attorney Robert Guest who says that “Having no standard allows the police to arrest whoever pisses them off and call it PI,…If you have a violent, homophobic, or just an asshole of a cop and you give him the arbitrary power to arrest anyone for PI, you can expect violent, homophobic, and asshole-ic behavior.”
My husband and I are going to his little brother’s bar mitzvah in Houston in August. I will drink my champagne in a semi-sober awareness of what a privilege it is to not be arrested.
February 21, 2010 • 7:11 pm 0
I just watched Chris Rock’s documentary Good Hair.
Rock does a good job of exploring the aspects of black women’s hair choices that he finds problematic, especially the fact that most black American women’s styles emulate European hair. The meme that black styles emulate white hair has a legitimately problematic history. The racially fraught nature of the ‘straighter is better’ meme becomes more apparent when partnered with the colorist meme that blacks with lighter skin are more beautiful). At one point in the movie, a hair-stylist mentions that moms want their young daughters’ hair relaxed because its unmanageable. I’ve heard this defense before and it usually strikes me as disingenuous. Thinking about my own hair though, I think the manageability issue has a degree of salience.
I have super thick, coarse, curly, frizzy dark blond hair. It’s not nappy like black hair, but– to give you a sense of how far away it is from being straight and silky– if I brush out my hair (styled in a bob) it will stand on end in what can best be described as a Euro Afro. I’ve always worn my hair curly. I blow dry and iron it straight two or three times a year, but I’ve never had it chemically straightened and am sure that I never will. Though I think my curly hair is beautiful (even gorgeous!) when I wash, dry and style it properly, sleeping on it transforms it into crazy-person hair. It really annoys me that I can’t just comb it in order to make it look sane. I’m about 80% Irish, 5% Welsh, 5% English, 5% Dutch and 5% French and I too have occasional dreams of silky straight shiny locks that lay down.
February 20, 2010 • 4:45 am 0
Nia-Malika Henderson of Politico reports on Michelle Obama’s appearance in Philadelphia yesterday to discuss the national obesity epidemic as it is manifested in Philadelphia.
Though I know childhood obesity is a problem for Americans of all races, my localized experiences have lead me to associate the issues of race and obesity. Whites are not the majority in my city (most estimates as of 2000 say 41% of Philadelphians are white though others say up to 45%) but–not surprisingly–they enjoy better housing, employment, education and health than others. Blacks are approximately 43% (44% if the mixed race population is added) of the city’s population and account for about 40% of the city’s workforce. Despite the essential contributions the black population makes to the city, it experiences twice the unemployment rate of whites and considerably worse health.
Philadelphia has a long history of obesity. Its longstanding position on Top 10 Fattest City lists (#1 in 1999!) is usually explained by excessive consumption of cheese steaks and soft pretzels. These ‘delicacies’ originated in South Philly, originally a melting pot of Irish, Italian and other European immigrants. Read the rest of this entry »
February 15, 2010 • 2:49 pm 0
February 15, 2010 • 1:56 pm 0
From HuffingtonPost comes Hameda Hasan’s impassioned plea for clemency from President Obama. She is now serving the 17th year of her 27 (!!!) year sentence for a non-violent, first time, drug-related offense involving crack cocaine which she never used or dealt. As Hasan rightly points out “Had I been convicted of a powder cocaine offense, I would be home with my three daughters and two grandchildren by now.”
Please read Hasan’s whole letter. It is an amazing personal story, one which has moved many organizations, including the Interfaith Drug Policy Initiative and the ACLU, to act on her behalf. I hope President Obama is compelled. My one fear is that her Muslim name will make clemency a politically unpopular move. Obama and his team (and media outlets other than Fox News) have finally quieted most of the racist and anti-Muslim shit spewed by Tea-Baggers and the like. At this point I’d be surprised if the “secret Muslim/socialist/racist” memes regained strength, but I hope that Obama’s memory of such malicious lies doesn’t interfere with his consideration of Hasan’s clemency plea.
For some background on the issue: Systemic racism is perpetuated by the unequal prosecution of crack and cocaine cases.
February 13, 2010 • 7:04 pm 0
Thanks to Zoe M. for linking to White Snow, Brown Rage: The Case Against the Winter Olympics published on Slate. Aside from figure skating, I’ve never had much interest in any of the winter sports, aside from figure skating. And, while I grant that the requirements of figure skating are no less athletically legitimate than those of other Olympic sports (and probably MORE legitimate than those of Shooting), I have always viewed the sport more as a competition of spectacle as opposes to quantifiable ability.
I’m glad people are speaking out against the intertwined racial/geographical exclusion of the winter games; it is absolutely true that, as Raihan Salam puts it, “brown folks hail from largely snowless, tropical climes.” However, I think the selection of sports for the winter games presents as much of a problem within just the US as it does from a global perspective. I don’t care about most winter sports mostly because my family was never wealthy enough to arrange for such excursions and equipment. Most winter sports don’t just require expensive limited-use equipment; for US citizens father than a few hours by car from snowy mountains such activities require entire vacations! Because of this, I don’t think that the winter games have the same capacity to foster a sense of national pride and togetherness. (It’s pretty rare that I advocate for more nationalism…hm) I don’t know how to prove it— might do more research– but I’m sure that the level of enthusiasm within the US for the winter games is markedly lower than it is for the superior summer ones. Thoughts?
February 12, 2010 • 5:50 pm 0
Do [you] acknowledge that there is no such thing as one African culture–that the continent is one of many nations and peoples with unique cultures? Do you, for instance, work to teach your son about his Ethiopian heritage rather than “generic Africa?”
Do you recognize modern-day Congolese, South Africans or Kenyans as real, living, breathing and nuanced people?
Earlier I posted about my reluctance to teach pre-schoolers to appreciate Africa as part of Black History Month at my school. I don’t like making generalizations about the continent and I don’t think it’s ok to host a project which makes assumptions about each student’s unique heritage and about their families’ attitude towards that heritage. I think the questions asked in the loveisntenough post address this issue quite well.
February 11, 2010 • 4:08 pm 0
February 11, 2010 • 5:18 am 1
To continue today’s previous train of thought:
If you haven’t watched Tosh.O yet, get to it! I’m a little embarrassed by how much I look forward to the Wednesday at 10:30 on Comedy Central television event. Daniel Tosh is definitely a prick on the show, and probably is in real life, but it’s just so funny. In a nutshell, he finds the funniest clips since Grape Stomp and multiplies their comedic value 10x by pushing the envelope of all social mores regarding race, gender, sexuality, obesity, poverty, drugs, everything. Also, there are a lot of clips of people falling. Annnnnyways, back to the point…
Tosh is white–as is most of his audience. If you watch the show a few times, you’ll gather from his asides about privilege/money that he had a fairly privileged upbringing which has not earned him a ‘hood pass.’ Instead of joking about race under the pretense that he has earned some sort of right or has a unique credibility, Tosh uses the audience’s cultural memory of race issues and their subsequent discomfort with white people making comedy involving black people to great comedic effect. Read the rest of this entry »