Readings

Put on a Happy Face

Harper's Magazine 1995
(Reprinted with permission from Harper's)

At the movies these days, questions about racial injustice have been amicably resolved. Watch Pulp Fiction or Congo or A Little Princess or any other recent film in which both blacks and whites are primary characters and you can, if you want, forget about race. Whites and blacks greet one another on the screen with loving candor, revealing their common humanity. In Pulp Fiction, an armed black mobster (played by Samuel L. Jackson) looks deep into the eyes of an armed white thief in the middle of a holdup (played by Tim Roth) and shares his version of God's word in Ezekiel, whereupon the two men lay aside their weapons, both more or less redeemed. The moment inverts an earlier scene in which a white boxer (played by Bruce Willis) risks his life to save another black mobster (played by Ving Rhames), who is being sexually tortured as a prelude to his execution.

Pulp Fiction (gross through July: $107 million) is one of a series of films suggesting that the beast of American racism is tamed and harmless. Close to the start of Die Hard with a Vengeance (gross through July: $95 million) the camera finds a white man wearing sandwich boards on the corner of Amsterdam Avenue and 138th Street in Harlem. The boards carry a horrific legend: I HATE NIGGERS. A group of young blacks approach the man with murderous intent, bearing guns and knives. They are figures straight out of a national nightmare--ugly, enraged, terrifying. No problem. A black man, again played by Jackson, appears and rescues the white man, played by Willis. The black man and white man come to k know each other well. In time the white man declares flatly to the black, "I need you more than you need me." A moment later he charges the black with being a racist--with not liking whites as much as the white man likes blacks--and the two talk frankly about their racial prejudices. Near the end of the film, the men have grown so close that each volunteers to die for the other.

Pulp Fiction and Die Hard with a Vengeance follow the pattern of Lethal Weapon 1, 2, and 3, the Danny Glover/Mel Gibson buddy vehicles that collectively grossed $357 million, and White Men Can't Jump, a white dropout, played by Woody Harrelson, ekes out a living on black-dominated basketball courts in Los Angeles. He's arrogant and aggressive but never in danger because he has a black protector and friend, played by Wesley Snipes. At the movies end, the white, flying above the hoop like a stereotypical black player, scores the winning basket in a two-on-two pickup game on an alley-oop pass from his black chum, whereupon the tow men fall into each other's arms in joy. Later, the black friend agrees to find work for the white at the store he manages.

White (helpless): I gotta get a job. Can you get me a job?
Black (affectionately teasing): Got any references?
White (shy grin): You.
Such dialogue is the stuff of romance. What's dreamed of and gained is a place where whites are unafraid of blacks, where blacks ask for and need nothing from whites, and where the sameness of the races creates a common fund of sweet content.* The details of the dream matter less than the force that makes it come true for both races, eliminating the constraints of objectivity reality and redistributing the resources, status, and capabilities. That cleansing social force supersedes political and economic fact or policy; that force, improbably enough, is friendship.

Watching the beaming white men who know how to jump, we do well to remind ourselves of what the camera shot leaves out. Black infants die in America twice the rate of white infants. (Despite the increased numbers of middle-class blacks, the rates are diverging, with black rates actually rising). One out of every two black children lives below the poverty line (as compared with one out of seven white children). Nearly four times as many black families exist below the poverty line as white families. More than 50 percent of African American families have incomes below $25,000. Among black youths under age twenty, death by murder occurs nearly ten times as often as among whites. Over 60 percent of births to black mothers occur out of wedlock, more than four times the rate for white mothers. The net worth of the typical white household is ten times that of the typical black household. In many states, five to ten times as many blacks as whites age eighteen to thirty are in prison.

The good news at the movies obscures the bad news in the streets and confirms the Supreme Court's recent decisions on busing, affirmative action, and redistricting. Like the plot of White Men Can't Jump , the Court postulates the existence of a society no longer troubled by racism. Because black-white friendship is now understood to be the rule, there is no need for integrated schools or a congressional Black Caucus or affirmative action, and redistricting. The Congress and state governors can guiltlessly cut welfare, food assistance, fuel assistance, Head Start, housing money, fellowship money, vaccine money. Justice Anthony Kennedy can declare, speaking for the Supreme Court majority last June, that creating a world of genuine equality and sameness requires only that "our political system and our society cleanse themselves...of discrimination."

The deep logic runs as follows: Yesterday white people didn't like black people, and accordingly suffered guilt, knowing that the dislike was racist and knowing also that as a moral persons they would have to atone for the guilt. They would have to ante up for welfare and Head Start and halfway houses and free vaccine and midnight basketball and summer jobs for school kids and graduate fellowships for promising scholars and craf-union apprenticeships and so on, endlessly. A considerable and wasteful expense. But at length came the realization that by ending dislike or hatred it would be possible to end guilt, which in turn would mean an end to redress: no more wasteful ransom money. There would be but one requirement: the regular production and continuous showing forth of evidence indisputably proving that hatred has totally vanished from the land.

I cannot tell the reader how much I would like to believe in this sunshine world. After the theaters lights brighten and I've found coins for a black beggar on the way to my car and am driving home through downtown Springfield, Massachusetts, the world invented by Die Hard with a Vengeance and America's highest court gives way only slowly to the familiar urban vision in my windshield--homeless blacks on trash-strewn streets, black prostitutes staked out on a corner, and signs of a not very furtive drug trade. I know perfectly well that most African Americans don't commit crimes or live in alleys. I also know that for somebody like myself, downtown Springfield in the late evening is not a good place to be.

The movies reflect the larger dynamic of with and dream. Day after day the nation's corporate ministries of culture churn out images of racial harmony. Millions awaken each morning to the friendly sight of Katie Couric nudging a perky elbow into good buddy Bryant Gumbel's side. My mailbox and millions of demographically similar others are choked with flyers from companies (Wal-Mart, Victoria's Secret) bent on publicizing both their wares and their social bona fides by displaying black and white models at cordial ease with one another. A torrent of goodwill messages about race arrives daily--revelations of corporate largesse, commercials, news features, TV specials, all proclaiming that whites like me feel strongly positive impulses of friendship for blacks and that those same admirable impulses are effectively eradicating racial differences, rendering blacks and whites the same. Bell South TV commercials present children singing "I am the keeper of the world"--first a white child, then a black child, then a white child, then a black child. Because Dow Chemical likes black America, it recruits young black college grads for its research division and dramatizes, in TV commercials their tearful-joyful partings from home. ("Son, show 'em what you got," says a black lad's father.) American Express shows an elegant black couple and an elegant white couple sitting together in a theater, happy in one another's company. (The couples share the box with an oversized Gold Card.) During the evening news I watch a black mom offer Robitussin to a miserably coughing white mom. Here's People magazine promoting itself under a photo of John Lee Hooker, the black bluesman. "We're these kinds of people, too," People claims in the caption. In the current production of Hamlet on Broadway, Horatio is played by a black actor. On The 700 Club , Pat Robertson joshes Ben Kinchlow, his black sidekick, about Ben's far-out ties.

What counts here is not the saccharine clumsiness of the interchanges but the bulk of them-- the ceaseless, self-validating gestures of friendship, the humming, buzzing background theme: All decent Americans extend the hand of friendship to African Americans; nothing but nothing is more auspicious for the African American future than this extended hand. Faith in the miracle cure of racism by change-of-heart turns out to be so familiar as to have become unnoticeable. And yes, the faith has its benign aspect. Even as they nudge me and others toward belief in magic (instant pals and no-money-down equality), the images and messages of devoted relationships between blacks and whites do exert a humanizing influence.

Nonetheless, though these same images and messages the comfortable majority tells itself a fatuous untruth. Promoting the fantasy of painless answers, inspiring goundlessself-approval among whites, joining the Supreme Court in treating "cleansing" as inevitable, the new orthodoxy of friendship incites culture-wide evasion, justifies one political step backward after another, and greases the skids along which, tomorrow, welfare block grants will slide into state highway-resurfacing budgets. Whites are part of the solution, says this orthodoxy, if we break out of the prison of our skin color, say hello, as equals, one-on-one, to a black stranger, and make a black friend. We're part of the problem if we have an aversion to black people or are frightened of them, or if we feel that the more distance we put between them and us the better, or if we're in the habit of asserting our superiority rather than acknowledging our common humanity. Thus we shift the problem away from politics-- from black experience and the history of slavery--and perceive it as a matter of the suspicion and fear found within the white heart; solving the problem asks no more of us than that we work on ourselves, scrubbing off the dirt of ill will.

The approach miniaturizes, personalizes, and moralizes; it removes the large and complex dilemmas of race from the public sphere. It temps audiences to see history as irrelevant and to regard feeling as decisive--to believe that the fate of black Americans is shaped mainly by events occurring in the hearts and minds of the privileged. And let's be frank: the orthodoxy of friendship feels nice. It practically consecrates self-flattery. The "good" Bill Clinton who attends black churches and talks with likable ease to fellow worshipers was campaigning when Los Angeles rioted in '92. "White Americans," he said, "are gripped by the isolation of their own experience. Too many still simply have no friend of other races and do not know any differently." Few black youths of working age in South-Central LA.. had been near enough to the idea of a job even to think of looking for work before the Rodney King verdict, but the problem, according to Clinton, was that whites need black friends.

Most of the country's leading voices of journalistic conscience (editorial writers, television anchorpersons, syndicated columnists) roundly endorse the doctrine of black-white friendship as a means of redressing inequalities between the races. Roger Rosenblatt, editor of the Columbia Journalism Review and an especially deft supplier of warm and fuzzy sentiment, published an essay in Family Circle arguing that white friendship and sympathy for blacks simultaneously make power differentials vanish and create interracial identity between us, one by one. The author finds his exemplum in an episode revealing the personal sensitivity, to injured blacks, of one of his children.

"When our oldest child, Carl, was in high school," he writes, "he and two black friends were standing on a street corner in New York City on spring evening, trying to hail a taxi. The three boys were dressed decently and were doing nothing wild or threatening. Still, no taxi would pick them up. If a driver spotted Carl fist, he might slow down, but he would take off again when he saw the others. Carl's two companions were familiar with this sort of abuse. Carl, who had never observed it firsthand before, burned with anger and embarrassment that he was the color of a world that would mistreat his friends."

Rosenblatt notes that when his son "was applying to colletes, he wrote his essay, on that taxi incident with his two black friends...He was able to articulate what he could not say at the time--how ashamed and impotent he felt. He also wrote of the power of their friendship, which has lasted to this day and has carried all three young men into the country that belongs to htem. To all of us."

In this homily white synpathy begets interracial sameness in several ways. The three classmates are said to react identically to the cabdrivers' snub; i.e., they feel humiliated. "[Carl] could not find the words to epress his humiliation and his friends would not express theirs."

The anger that inspires the younger Rosenblatt's college-admission essay on racism is seen as identical with black anger. Friendship brings the classmates together as joint, equal owners of the land of their birth ("the country that belongs to [all of] them"). And Rosenblatt supplies a still larger vision of essential black-white sameness near the end of his essay: "Our proper hearts tell the truth," he declares, "which is that we are all in the same boat, rich and poort, balck and white. We are helpless, wicked, heroic, terrified, and we need one another. We need to give rides to one another."

Thus do acts of private piety substitute for public policy while the possibility of urgent political action disappears into a sentimental haze. "If we are looking for a formula to ease the tensions between the races, Rosenblatt observes, then we should "attack the disintegration of the balck community" and "the desperation of the poor." Without overtly mocking civil rights activists who look toward the political arena "to erase the tensions," Rosenblatt alludes to them in a throaway manner, implying that properly adjusted whites look elsewhere, that there was a time for politicking for "equal rights" but we've passed through it. Now is a time in which we should listen to our hearts at moments of epiphany and allow sympathy to work its wizardry, cleansing and floating us, blacks and whites "all in the same boat," on a mystical undercurrent of the New Age.

Blacks themselves aren't necessarily proff against this theme, as witness a recent essay by James Alan McPherson in the Harvard journal Reconstruction. McPherson, who received the 1977 Pulitzer Prize for fiction for his collection of stories Elbow Room, says that "the only possible steps, the safest steps...small ones" in the movement "toward a universal culture" will be those built not on "ideologies and formulas and programs" but on experiences of personal connectedness.

"Just this past spring," he writes, "when I was leaving a restaurant after taking a [white] former student to dinner, a black [woman on the sidewalk] said to my friend, in a rasping voice, 'Hello, girlfriend. Have you got anything to spare?'" The person speaking was female crack addict with a child who was also addicted. "But," writes McPherson, when the addict made her pitch to his dinner companion, "I saw in my friend's face an understanding and sympathy and a shining which transcended race and class.

Her face reflected one human soul's connection with another. The magnetic field between the two women was charged with spiritual energy."

The writer points the path to progress through interpersonal gestures by people who "insist on remaining human, and having human responses...Perhaps the best that can be done, now, is the offering of understanding and support to the few out of many who are capable of such gestures, rather than devising another plan to engineer the many into one."

The elevated vocabulary ("soul," "spiritual") beatifies the impulse to turn away from the real-life agenda of actions capable of reducing racial injustice. Wherever that impulse dominates, the rhetoric of racial sameness thrives, diminishing historical catastrophes affecting millions over centuries and inflating the significance of tremors of tenderness briefly troubling the heart or conscience of a single individual--the boy waiting for a cab, the woman leaving the restaurant. People forget the theoretically unforgettable--the caste history of American blacks, the connection bewteen no schools for longer than a century and bad school performance now, between hateful social attitudes and zero employment opportunities, between minority anguish and majority fear.

How could this way of seeing have become conventional so swiftly? How did the dogmas of instant equality insinuate themselves so effortlessly into courts and mass audiences alike? How can a white man like myself, who taught Southern blacks in the 1960s, find himself seduced--as I have been more than once--by the orthodoxy of friendship? In the civil rights era, the experience for many millions of Americans was one of discovery. A hitherto unimagined continent of human realtiy and history came into view, inducing genuine concern and at least a temporary setting aside of self-importance. I remember with utter clarity what I felt at Mary Holmes College in West Point, Mississippi, when a black student of mine was killed by tailgating rednecks; my fellow tutors and I were overwhelmed with how shamefully wrong a wrong could be. For a time, we were released from the prisons of moral weakness and ambiguity. In the year or two that followed--the mid-Sixties--the notion that some humans are more human than others, whites more human than blacks, appeared to have been overturned. The next step seemed obvious: society would have to admit that when one race deprives another of its humanity for centuries, those who have done the depriving are obligated to do what they can to restore the humanity of the deprived. The obligation clearly entailed the mounting of comprehensive long-term programs of developmental assistance--not guilt-money handouts--for nearly the entire black population. The path forward was unavoidable.

It was avoided. Shortly after the award of civil rights and the institution, in 1966, of limited preferential treatment to remedy employment and educational discrimination against African Americans, a measure of economic progress for blacks did appear in census reports. Not much, but enough to stimulate glowing tales of universal black advance and to launch the good-news barrage that continues to this day (headline in the New York Times, June 18, 1995: "Moving On Up: The Greening of America's Black Middle Class").

After Ronald Reagan was elected to his first term, the new dogma of black-white sameness found ideological support in the form of criticism of so-called coddling. Liberal activists of both races were berated by critics of both races for fostering an allegedly enfeebling psychology of dependency that discouraged African Americans from committing themselves to individual self-development. In 1988, the charge was passionately voiced in an essay in these pages, "I'm Black, You're White, Who's Innocent?" by Shelby Steele, who attributed the differences between black rates of advance and those of other minority groups to white folks' pampering. Most blacks, Steele claimed, could make it on their own--as voluntary immigrants have done--wre they not held back by devitalizing programs that presented them, to themselves and others, as somehow dissimiliar to and weaker than other Americans. This argument was all-in-the-same-boatism in a different key; the claim remained that progress depends upon recognition of black-white sameness. Let us see through superficial differences to the underlying, equally distributed gift for success. Let us teach ourselves--in the words of the Garth Brooks tune--to ignore "the color of skin" and "look for...the beauty within."

Still further support for the policy once known as "do-nothingism" came from points-of-light barkers, who held that a little something might perhaps be done if accompanied by enough publicity. Nearly every broadcaster and publisher in America moves a bale of reportage on pro bono efforts by white Americans to speed the advance of black Americans. Example: McDonald's and the National Basketball Association distribute balloons when they announce they are addressing the dropout problem with an annual "Stay in School" scheme that gives schoolkids who don't miss a January school day a ticket to an all-star exhibition. The publicity strengthens the idea that these intiatives will nullify the social context--the city I see through my windshield. Reports of white philanthropy suggest that the troubles of this block and the next should be understood as phenomena in transistion. The condition of American blacks need not be read as fixed, unchanging consequence of generations of bottom-caste existence. Edging discreetly past a beggar posted near the entrance to Zabar's or H&H Bagels, or, while walking the dog, stepping politely around black men asleep on the sidewalk, we need not see ourselves and our fellows as uncaring accomplices in the acts of social injustice.

Yet more powerful has been the ceaseless assault, over the past generation, on our knowledge of the historical situation of black Americans. On the face of things it seems improbable that the cumulative weight of documented historical injury to African Americans could ever be lightly assessed. Gifted black writers continue to show, in scene after scene--in their studies of middle-class balcks interacting with whites--how historical realities shape the lives of their balck characters. In Killer of Sheep, the brilliant black filmmaker Charles Burnett dramatizes the daily encounters that suck poor balcks into will-lessness and contempt for white fairy tales of interrracial harmony; he quickens his historical themes with images of faceless black meat processors gutting undifferentiated, unchoosing animal life. Here, say these images, as though talking back to Clarence Thomas, here is a basic level of black life unchanged over generations. Where there's work, it's miserably paid and ugly. Space allotments at home and at work cramp body and mind. Postiive expectation withers in infancy. People fall into the habit of jeering at aspiration as though at the bidding of physical law. Obstacles at every hand prevent people from loving and being loved in decent ways, prevent children from believing their parents, prevent parents from believing they themselves know wanything worth knowing. The only true self, now as in the long past, is the one mocked by one's own race. "Shit on you nigger," says a voice in Killer of Sheep. "Nothing you say matters a good goddamn."

For whites, these works produce guilt, and for blacks, I can only assume, pain and despair. The audience for tragedy remains small, while at the multiplex the popular enthusiasm for historical romance remains constant and vast. During the last two decades, the entertainment industry has conducted a seige on the pertinent past, systematically excising knowledge of the consequences of the historical exploitation of African Americans. Factitious renderings of the American past blur the outlines if black-white conflict, redefine the ground of black grievances for the purpose of diminishing the grievances, restage black life in accordance with the illusory conventions of American success mythology, and present the operative influences on race history as the same as those implied to be pivotal in White Men Can't Jump or a BellSouth advertisement.

Although there was scant popular awareness of it at the time (1977), the television miniseries Roots introduced the figure of the Unscathed Slave. To an enthralled audience of more than 80 million the series intimated that the damages resulting from generations of birth-ascribed, semi-animal status was largely temporary, that slavery was a product of motiveless malignity on the social margins rather than of respectable rationality, and that the ultimate significance of the institution lay in the demonstration, by freed slaves, that no force on earth can best the energies of American Individualism. ("Much like the Waltons confronting the depression," writes historian Eric Foner, a widely respected authority on American slavery, "the family in 'Roots' neither seeks nore requires outside help; individual or family effort is always sufficient.") Ken Burns's much applauded PBS documentary The Civil War (1990) went even furhter than Roots in downscaling black injury; the series treated slavery, birth-ascribed inferiority, and the centuries-old denial of dignity as matters of slight consequence. (By "implicitly denying the brutal reality of slavery," writes historian Jeanie Attie, Burns's programs crossed "a dangerous moral threshold." To a group of historians who asked him why slavery had been so slighted, Burns said that any discussion of slavery "would have been lengthy abd boring.")

Mass media treatments of the civil rights protest years carried forward the process, contributing to the "positive" erasure of difference. Big-budget films like MIssissippi Burning, together with an array of TV biographical specials on Dr. Martin Luther King and others, presented the long-running struggle between disenfranchised blacks and the majority white culture as a heartwarming episode of interracial unity; the speed and caringness of white response to the oppression of blacks demonstrated that broadscale race conflict or race difference was inconceivable.

A consciousness that ingests either a part or the whole of this revisionism loses touch with the two fundamental truths of race in America; namely, that because of what happened in the past, blacks and whites cannot yet be the same; and that because what happened in the past was no mere matter of ill will or insult but the outcome of an established caste structure that has only very recently begun to be dismantled, it is not reparable by one-on-one goodwill. The word "slavery" comes to induce stock responses with no vital sense of grinding devastation of mind visited upon generation after generation. Hoodwinked by the orthodoxy of friendship, the nation either ignores the past, summons for it a detached, correct "compassion," or gazes at it as though it were a set of aesthetic conventions, like twisted trees and fragmented rocks in nineteenth-century picturesque painting--lifeless phenomena without bearing on the present. The chance of striking through the mask of corporate-underwritten, feel-good, a histroical racism grows daily more remote. The trade-off--whites promise friendship, blacks accept the status quo--begins to seem like a good deal.

Cosseted by Hollywood's magic lantern and soothed by press releases from Washington and the American Enterprise Institute, we should never forget what we see and hear for ourselves. Broken out by race, the results of every social tabulation from unemployment to life expectancy add up to a chronicle of atrocity. The history of black America fully explains--to anyone who approaches it honestly--how the disaster happened and why neither guilt money nor lectures on personal responsibility can, in and of themselves, repair the damage. The vision of friendship and sympathy placing blacks and whites "all in the same boat," rendering them equally able to do each other favors, "to give rides to one another," is a smiling but monstrous lie.

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