Race Matters, 25th Anniversary Read online

  For example, most Americans wrongly believe that the black community has been silent in the face of Yankel Rosenbaum’s murder. This perception exists because the moral voices in black America have been either ignored or drowned out by the more sensationalist and xenophobic ones. The major New York City newspapers and periodicals seem to have little interest in making known to the public the moral condemnations voiced by Reverend Gary Simpson of Concord Baptist Church in Brooklyn (with ten thousand black members), Reverend James Forbes of Riverside Church (with three thousand members), Reverend Carolyn Knight of Philadelphia Baptist Church in Harlem, Reverend Susan Johnson of Mariners Baptist Church in Manhattan, Reverend Mark Taylor of the Church of the Open Door in Brooklyn, Reverend Victor Hall of Calvary Baptist Church in Queens, and many more. Black anti-Semitism is not caused by media hype—yet it does sell more newspapers and turn our attention away from those black prophetic energies that give us some hope.

  MY fundamental premise is that the black freedom struggle is the major buffer between the David Dukes of America and the hope for a future in which we can begin to take justice and freedom for all seriously. Black anti-Semitism—along with its concomitant xenophobias, such as patriarchal and homophobic prejudices—weakens this buffer. In the process, it plays into the hands of the old-style racists, who appeal to the worst of our fellow citizens amid the silent depression that plagues the majority of Americans. Without some redistribution of wealth and power, downward mobility and debilitating poverty will continue to drive people into desperate channels. And without principled opposition to xenophobias from above and below, these desperate channels will produce a cold-hearted and mean-spirited America no longer worth fighting for or living in.

  Chapter Seven

  Black Sexuality: The Taboo Subject

  “Here,” she said, “in this here place, we flesh; flesh that weeps, laughs; flesh that dances on bare feet in grass. Love it. Love it hard. Yonder they do not love your flesh. They despise it. They don’t love your eyes; they’d just as soon pick em out. No more do they love the skin on your back. Yonder they flay it. And O my people they do not love your hands. Those they only use, tie, bind, chop off and leave empty. Love your hands! Love them. Raise them up and kiss them. Touch others with them, pat them together, stroke them on your face ’cause they don’t love that either. You got to love it, You!… This is flesh I’m talking about here. Flesh that needs to be loved.”

  TONI MORRISON, Beloved (1987)

  AMERICANS are obsessed with sex and fearful of black sexuality. The obsession has to do with a search for stimulation and meaning in a fast-paced, market-driven culture; the fear is rooted in visceral feelings about black bodies fueled by sexual myths of black women and men. The dominant myths draw black women and men either as threatening creatures who have the potential for sexual power over whites, or as harmless, desexed underlings of a white culture. There is Jezebel (the seductive temptress), Sapphire (the evil, manipulative bitch), or Aunt Jemima (the sexless, long-suffering nurturer). There is Bigger Thomas (the mad and mean predatory craver of white women), Jack Johnson, the super performer—be it in athletics, entertainment, or sex—who excels others naturally and prefers women of a lighter hue), or Uncle Tom (the spineless, sexless—or is it impotent?—sidekick of whites). The myths offer distorted, dehumanized creatures whose bodies—color of skin, shape of nose and lips, type of hair, size of hips—are already distinguished from the white norm of beauty and whose feared sexual activities are deemed disgusting, dirty, or funky and considered less acceptable.

  Yet the paradox of the sexual politics of race in America is that, behind closed doors, the dirty, disgusting, and funky sex associated with black people is often perceived to be more intriguing and interesting, while in public spaces talk about black sexuality is virtually taboo. Everyone knows it is virtually impossible to talk candidly about race without talking about sex. Yet most social scientists who examine race relations do so with little or no reference to how sexual perceptions influence racial matters. My thesis is that black sexuality is a taboo subject in white and black America and that a candid dialogue about black sexuality between and within these communities is requisite for healthy race relations in America.

  The major cultural impact of the 1960s was not to demystify black sexuality but rather to make black bodies more accessible to white bodies on an equal basis. The history of such access up to that time was primarily one of brutal white rape and ugly white abuse. The Afro-Americanization of white youth—given the disproportionate black role in popular music and athletics—has put white kids in closer contact with their own bodies and facilitated more humane interaction with black people. Listening to Motown records in the sixties or dancing to hip hop music in the nineties may not lead one to question the sexual myths of black women and men, but when white and black kids buy the same billboard hits and laud the same athletic heroes the result is often a shared cultural space where some humane interaction takes place.

  This subterranean cultural current of interracial interaction increased during the 1970s and 1980s even as racial polarization deepened on the political front. We miss much of what goes on in the complex development of race relations in America if we focus solely on the racial card played by the Republican Party and overlook the profound multicultural mix of popular culture that has occurred in the past two decades. In fact, one of the reasons Nixon, Reagan, and Bush had to play a racial card, that is, had to code their language about race, rather than simply call a spade a spade, is due to the changed cultural climate of race and sex in America. The classic scene of Senator Strom Thurmond—staunch segregationist and longtime opponent of interracial sex and marriage—strongly defending Judge Clarence Thomas—married to a white woman and an alleged avid consumer of white pornography—shows how this change in climate affects even reactionary politicians in America.

  Needless to say, many white Americans still view black sexuality with disgust. And some continue to view their own sexuality with disgust. Victorian morality and racist perceptions die hard. But more and more white Americans are willing to interact sexually with black Americans on an equal basis—even if the myths still persist. I view this as neither cause for celebration nor reason for lament. Anytime two human beings find genuine pleasure, joy, and love, the stars smile and the universe is enriched. Yet as long as that pleasure, joy, and love is still predicated on myths of black sexuality, the more fundamental challenge of humane interaction remains unmet. Instead, what we have is white access to black bodies on an equal basis—but not yet the demythologizing of black sexuality.

  This demythologizing of black sexuality is crucial for black America because much of black self-hatred and self-contempt has to do with the refusal of many black Americans to love their own black bodies—especially their black noses, hips, lips, and hair. Just as many white Americans view black sexuality with disgust, so do many black Americans—but for very different reasons and with very different results. White supremacist ideology is based first and foremost on the degradation of black bodies in order to control them. One of the best ways to instill fear in people is to terrorize them. Yet this fear is best sustained by convincing them that their bodies are ugly, their intellect is inherently underdeveloped, their culture is less civilized, and their future warrants less concern than that of other peoples. Two hundred and forty-four years of slavery and nearly a century of institutionalized terrorism in the form of segregation, lynchings, and second-class citizenship in America were aimed at precisely this devaluation of black people. This white supremacist venture was, in the end, a relative failure—thanks to the courage and creativity of millions of black people and hundreds of exceptional white folk like John Brown, Elijah Lovejoy, Myles Horton, Russell Banks, Anne Braden, and others. Yet this white dehumanizing endeavor has left its toll in the psychic scars and personal wounds now inscribed in the souls of black folk. These scars and wounds are clearly etched on the canvas of black sexuality.

  How does one c
ome to accept and affirm a body so despised by one’s fellow citizens? What are the ways in which one can rejoice in the intimate moments of black sexuality in a culture that questions the aesthetic beauty of one’s body? Can genuine human relationships flourish for black people in a society that assaults black intelligence, black moral character, and black possibility?

  These crucial questions were addressed in those black social spaces that affirmed black humanity and warded off white contempt—especially in black families, churches, mosques, schools, fraternities, and sororities. These precious black institutions forged a mighty struggle against the white supremacist bombardment of black people. They empowered black children to learn against the odds and supported damaged black egos so they could keep fighting; they preserved black sanity in an absurd society in which racism ruled unabated; and they provided opportunities for black love to stay alive. But these grand yet flawed black institutions refused to engage one fundamental issue: black sexuality. Instead, they ran from it like the plague. And they obsessively condemned those places where black sexuality was flaunted: the streets, the clubs, and the dance-halls.

  Why was this so? Primarily because these black institutions put a premium on black survival in America. And black survival required accommodation with and acceptance from white America. Accommodation avoids any sustained association with the subversive and transgressive—be it communism or miscegenation. Did not the courageous yet tragic lives of Paul Robeson and Jack Johnson bear witness to this truth? And acceptance meant that only “good” negroes would thrive—especially those who left black sexuality at the door when they “entered” and “arrived.” In short, struggling black institutions made a Faustian pact with white America: avoid any substantive engagement with black sexuality and your survival on the margins of American society is, at least, possible.

  White fear of black sexuality is a basic ingredient of white racism. And for whites to admit this deep fear even as they try to instill and sustain fear in blacks is to acknowledge a weakness—a weakness that goes down to the bone. Social scientists have long acknowledged that interracial sex and marriage is the most perceived source of white fear of black people—just as the repeated castrations of lynched black men cries out for serious psychocultural explanation.

  Black sexuality is a taboo subject in America principally because it is a form of black power over which whites have little control—yet its visible manifestations evoke the most visceral of white responses, be it one of seductive obsession or downright disgust. On the one hand, black sexuality among blacks simply does not include whites, nor does it make them a central point of reference. It proceeds as if whites do not exist, as if whites are invisible and simply don’t matter. This form of black sexuality puts black agency center stage with no white presence at all. This can be uncomfortable for white people accustomed to being the custodians of power.

  On the other hand, black sexuality between blacks and whites proceeds based on underground desires that Americans deny or ignore in public and over which laws have no effective control. In fact, the dominant sexual myths of black women and men portray whites as being “out of control”—seduced, tempted, overcome, overpowered by black bodies. This form of black sexuality makes white passivity the norm—hardly an acceptable self-image for a white-run society.

  Of course, neither scenario fully accounts for the complex elements that determine how any particular relationship involving black sexuality actually takes place. Yet they do accent the crucial link between black sexuality and black power in America. In this way, to make black sexuality a taboo subject is to silence talk about a particular kind of power black people are perceived to have over whites. On the surface, this “golden” side is one in which black people simply have an upper hand sexually over whites given the dominant myths in our society.

  Yet there is a “brazen” side—a side perceived long ago by black people. If black sexuality is a form of black power in which black agency and white passivity are interlinked, then are not black people simply acting out the very roles to which the racist myths of black sexuality confine them? For example, most black churches shunned the streets, clubs, and dance-halls in part because these black spaces seemed to confirm the very racist myths of black sexuality to be rejected. Only by being “respectable” black folk, they reasoned, would white America see their good works and shed its racist skin. For many black church folk, black agency and white passivity in sexual affairs was neither desirable nor tolerable. It simply permitted black people to play the role of the exotic “other”—closer to nature (removed from intelligence and control) and more prone to be guided by base pleasures and biological impulses.

  Is there a way out of this Catch-22 situation in which black sexuality either liberates black people from white control in order to imprison them in racist myths or confines blacks to white “respectability” while they make their own sexuality a taboo subject? There indeed are ways out, but there is no one way out for all black people. Or, to put it another way, the ways out for black men differ vastly from those for black women. Yet, neither black men nor black women can make it out unless both get out since the degradation of both are inseparable though not identical.

  Black male sexuality differs from black female sexuality because black men have different self-images and strategies of acquiring power in the patriarchal structures of white America and black communities. Similarly, black male heterosexuality differs from black male homosexuality owing to the self-perceptions and means of gaining power in the homophobic institutions of white America and black communities. The dominant myth of black male sexual prowess makes black men desirable sexual partners in a culture obsessed with sex. In addition, the Afro-Americanization of white youth has been more a male than a female affair given the prominence of male athletes and the cultural weight of male pop artists. This process results in white youth—male and female—imitating and emulating black male styles of walking, talking, dressing, and gesticulating in relation to others. One irony of our present moment is that just as young black men are murdered, maimed, and imprisoned in record numbers, their styles have become disproportionately influential in shaping popular culture. For most young black men, power is acquired by stylizing their bodies over space and time in such a way that their bodies reflect their uniqueness and provoke fear in others. To be “bad” is good not simply because it subverts the language of the dominant white culture but also because it imposes a unique kind of order for young black men on their own distinctive chaos and solicits an attention that makes others pull back with some trepidation. This young black male style is a form of self-identification and resistance in a hostile culture; it also is an instance of machismo identity ready for violent encounters. Yet in a patriarchal society, machismo identity is expected and even exalted—as with Rambo and Reagan. Yet a black machismo style solicits primarily sexual encounters with women and violent encounters with other black men or aggressive police. In this way, the black male search for power often reinforces the myth of black male sexual prowess—a myth that tends to subordinate black and white women as objects of sexual pleasure. This search for power also usually results in a direct confrontation with the order-imposing authorities of the status quo, that is, the police or criminal justice system. The prevailing cultural crisis of many black men is the limited stylistic options of self-image and resistance in a culture obsessed with sex yet fearful of black sexuality.

  This situation is even bleaker for most black gay men who reject the major stylistic option of black machismo identity, yet who are marginalized in white America and penalized in black America for doing so. In their efforts to be themselves, they are told they are not really “black men,” not machismo-identified. Black gay men are often the brunt of talented black comics like Arsenio Hall and Damon Wayans. Yet behind the laughs lurks a black tragedy of major proportions: the refusal of white and black America to entertain seriously new stylistic options for black men caught in the deadly endeavor of rejectin
g black machismo identities.

  The case of black women is quite different, partly because the dynamics of white and black patriarchy affect them differently and partly because the degradation of black female heterosexuality in America makes black female lesbian sexuality a less frightful jump to make. This does not mean that black lesbians suffer less than black gays—in fact, they suffer more, principally owing to their lower economic status. But this does mean that the subculture of black lesbians is fluid and the boundaries are less policed precisely because black female sexuality in general is more devalued, hence more marginal in white and black America.

  The dominant myth of black female sexual prowess constitutes black women as desirable sexual partners—yet the central role of the ideology of white female beauty attenuates the expected conclusion. Instead of black women being the most sought after “objects of sexual pleasure”—as in the case of black men—white women tend to occupy this “upgraded,” that is, degraded, position primarily because white beauty plays a weightier role in sexual desirability for women in racist patriarchal America. The ideal of female beauty in this country puts a premium on lightness and softness mythically associated with white women and downplays the rich stylistic manners associated with black women. This operation is not simply more racist to black women than that at work in relation to black men; it also is more devaluing of women in general than that at work in relation to men in general. This means that black women are subject to more multilayered bombardments of racist assaults than black men in addition to the sexist assaults they receive from black men. Needless to say, most black men—especially professional ones—simply recycle this vulgar operation along the axis of lighter hues that results in darker black women bearing more of the brunt than their already devalued lighter sisters. The psychic bouts with self-confidence, the existential agony over genuine desirability, and the social burden of bearing and usually nurturing black children under these circumstances breeds a spiritual strength of black women unbeknownst to most black men and nearly all other Americans.