Race Matters, 25th Anniversary Page 6

  No matter how much respect, no matter how much recognition, whites show towards me, as far as I’m concerned, as long as it is not shown to every one of our people in this country, it doesn’t exist for me.

  MALCOLM X (1964)

  THERE has not been a time in the history of black people in this country when the quantity of politicians and intellectuals was so great, yet the quality of both groups has been so low. Just when one would have guessed that black America was flexing its political and intellectual muscles, rigor mortis seems to have set in. How do we account for the absence of the Frederick Douglasses, Sojourner Truths, Martin Luther King, Jrs., Malcolm Xs, and Fannie Lou Hamers in our time? Why hasn’t black America produced intellectuals of the caliber of W. E. B. Du Bois, Anna Cooper, E. Franklin Frazier, Oliver Cox, and Ralph Ellison in the past few decades?

  A serious response to these perplexing questions requires subtle inquiry into the emergence of the new black middle class—its content and character, aspirations and anxieties, orientations and opportunities. Black America has had a variety of different “middle classes.” Free negroes in the pre–Civil War period; educators, artisans, and shopkeepers during the Reconstruction period; business persons and black college professors in the years of Jim Crow laws; and prominent athletes, entertainers, and white collar personnel after World War II all serve as examples of black middle-class status prior to the passing of the Civil Rights Bill in 1964 and the Voting Rights Bill of 1965. As E. Franklin Frazier pointed out in his classic Black Bourgeoisie (1957), these various forms of black middle-class status never constituted more than 5 percent of African Americans before the Civil Rights era. In the last two decades, this percentage jumped to well over 25 percent. Yet this leap in quantity has not been accompanied by a leap in quality. The present-day black middle class is not simply different than its predecessors—it is more deficient and, to put it strongly, more decadent. For the most part, the dominant outlooks and lifestyles of today’s black middle class discourage the development of high quality political and intellectual leaders. Needless to say, this holds for the country as a whole. Yet much of what is bad about the United States, that which prevents the cultivation of quality leadership, is accentuated among black middle-class Americans.

  THE new black middle class came of age in the 1960s during an unprecedented American economic boom and in the hub of a thriving mass culture. The economic boom made luxury goods and convenient services available to large numbers of hard-working Americans for the first time. American mass culture presented models of the good life principally in terms of conspicuous consumption and hedonistic indulgence. It is important to note that even the intensely political struggles of the sixties presupposed a perennial economic boom and posited models of the good life projected by U.S. mass culture. Long-term financial self-denial and sexual asceticism was never at the center of a political agenda in the sixties.

  The civil rights movement permitted significant numbers of black Americans to benefit from the American economic boom—to get a small, yet juicy piece of the expanding American pie. And for most of those who had the education, skills, and ingenuity to get a piece, mass culture (TV, radio, films) dictated what they should do with it—gain peace of mind and pleasure of body from what they could buy. Like any American group achieving contemporary middle-class station for the first time, black entree into the culture of consumption made status an obsession and addiction to stimulation a way of life. For example, well-to-do black parents no longer sent their children to Howard, Morehouse, and Fisk “to serve the race” (though often for indirect self-serving ends), but rather to Harvard, Yale, and Princeton “to get a high-paying job” (for direct selfish reasons).

  One reason quality leadership is on the wane in black America is the gross deterioration of personal, familial, and communal relations among African Americans. These relations—though always fragile and difficult to sustain—constitute a crucial basis for the development of a collective and critical consciousness and a moral commitment to and courageous engagement with causes beyond that of one’s self and family. Presently, black communities are in shambles, black families are in decline, and black men and women are in conflict (and sometimes combat). In this way, the new class divisions produced by black inclusion (and exclusion) from the economic boom and the consumerism and hedonism promoted by mass culture have resulted in new kinds of personal turmoil and existential meaninglessness in black America. There are few, if any, communal resources to help black people cope with this situation.

  QUALITY leadership is neither the product of one great individual nor the result of odd historical accidents. Rather, it comes from deeply bred traditions and communities that shape and mold talented and gifted persons. Without a vibrant tradition of resistance passed on to new generations, there can be no nurturing of a collective and critical consciousness—only professional conscientiousness survives. Where there is no vital community to hold up precious ethical and religious ideals, there can be no coming to a moral commitment—only personal accomplishment is applauded. Without a credible sense of political struggle, there can be no shouldering of a courageous engagement—only cautious adjustment is undertaken. If you stop to think in this way about the source of leadership, it becomes clear why there is such a lack of quality leadership in black America today. This absence is primarily a symptom of black distance from a vibrant tradition of resistance, from a vital community bonded by its ethical ideals, and from a credible sense of political struggle. Presently, black middle-class life is principally a matter of professional conscientiousness, personal accomplishment, and cautious adjustment.

  Black Political Leadership

  Black political leadership reveals the tame and genteel face of the black middle class. The black dress suits with white shirts worn by Malcolm X and Martin Luther King, Jr., signified the seriousness of their deep commitment to black freedom, whereas today the expensive tailored suits of black politicians symbolize their personal success and individual achievement. Malcolm and Martin called for the realization that black people are somebodies with which America has to reckon, whereas black politicians tend to turn our attention to their somebodiness owing to their “making it” in America.

  This crude and slightly unfair comparison highlights two distinctive features of black political leaders in the post–Civil Rights era: the relative lack of authentic anger and the relative absence of genuine humility. What stood out most strikingly about Malcolm X, Martin Luther King, Jr., Ella Baker, and Fannie Lou Hamer was that they were almost always visibly upset about the condition of black America. When one saw them speak or heard their voices, they projected on a gut level that the black situation was urgent, in need of immediate attention. One even gets the impression that their own stability and sanity rested on how soon the black predicament could be improved. Malcolm, Martin, Ella, and Fannie were angry about the state of black America, and this anger fueled their boldness and defiance.

  In stark contrast, most present-day black political leaders appear too hungry for status to be angry, too eager for acceptance to be bold, too self-invested in advancement to be defiant. And when they do drop their masks and try to get mad (usually in the presence of black audiences), their bold rhetoric is more performance than personal, more play-acting than heartfelt. Malcolm, Martin, Ella, and Fannie made sense of the black plight in a poignant and powerful manner, whereas most contemporary black political leaders’ oratory appeals to black people’s sense of the sentimental and sensational.

  Similarly, Malcolm, Martin, Ella, and Fannie were examples of humility. Yes, even Malcolm’s aggressiveness was accompanied by a common touch and humble disposition toward ordinary black people. Humility is the fruit of inner security and wise maturity. To be humble is to be so sure of one’s self and one’s mission that one can forego calling excessive attention to one’s self and status. And, even more pointedly, to be humble is to revel in the accomplishments or potentials of others—especially those with whom one
identifies and to whom one is linked organically. The relative absence of humility in most black political leaders today is a symptom of the status-anxiety and personal insecurity pervasive in black middle-class America. In this context, even a humble vesture is viewed as a cover for some sinister motive or surreptitious ambition.

  Present-day black political leaders can be grouped under three types: race-effacing managerial leaders, race-identifying protest leaders, and race-transcending prophetic leaders. The first type is growing rapidly. The Thomas Bradleys and Wilson Goodes of black America have become a model for many black leaders trying to reach a large white constituency and keep a loyal black one. This type survives on sheer political savvy and thrives on personal diplomacy. This kind of candidate is the lesser of two evils in a political situation where the only other electoral choice is a conservative (usually white) politician. Yet this type of leader tends to stunt progressive development and silence the prophetic voices in the black community by casting the practical mainstream as the only game in town.

  The second type of black political leader—race-identifying protest leaders—often view themselves in the tradition of Malcolm X, Martin Luther King, Jr., Ella Baker, and Fannie Lou Hamer. Yet they are usually self-deluded. They actually operate much more in the tradition of Booker T. Washington, by confining themselves to the black turf, vowing to protect their leadership status over it, and serving as power brokers with powerful nonblack (usually white economic or political elites, though in Louis Farrakhan’s case it may be Libyan elites) to “enhance” this black turf. It is crucial to remember that even in the fifties, Malcolm X’s vision and practice were international in scope, and that after 1964 his project was transracial—though grounded in the black turf. King never confined himself to being solely the leader of black America—even though the white press attempted to do so. And Fannie Lou Hamer led the National Welfare Rights Organization, not the Black Welfare Rights Organization. In short, race-identifying protest leaders in the post–Civil Rights era function as figures who white Americans must appease so that the plight of the black poor is overlooked and forgotten. When such leaders move successfully into elected office—as with Marion Barry—they usually become managerial types with large black constituencies, flashy styles, flowery rhetoric, and Booker T. Washington–like patronage operations within the public sphere.

  Race-transcending prophetic leaders are rare in contemporary black America. Harold Washington was one. The Jesse Jackson of 1988 was attempting to be another—yet the opportunism of his past weighed heavily on him. To be an elected official and prophetic leader requires personal integrity and political savvy, moral vision and prudential judgment, courageous defiance and organizational patience. The present generation has yet to produce such a figure. We have neither an Adam Clayton Powell, Jr., nor a Ronald Dellums. This void sits like a festering sore at the center of the crisis of black leadership—and the predicament of the disadvantaged in the United States and abroad worsens.

  Black Intellectual Leadership

  Black intellectual leadership discloses the cynical and ironic face of the black middle class. The Victorian three-piece suit—with a clock and chain in the vest—worn by W. E. B. Du Bois not only represented the age that shaped and molded him; it also dignified his sense of intellectual vocation, a sense of rendering service by means of critical intelligence and moral action. The shabby clothing worn by most black intellectuals these days may be seen as symbolizing their utter marginality behind the walls of academe and their sense of impotence in the wider world of American culture and politics. For Du Bois, the glorious life of the mind was a highly disciplined way of life and an intensely demanding way of struggle that facilitated transit between his study and the streets; whereas present-day black scholars tend to be mere academicians, narrowly confined to specialized disciplines with little sense of the broader life of the mind and hardly any engagement with battles in the streets.

  Black intellectuals are affected by the same processes as other American intellectuals, such as the professionalization and specialization of knowledge, the bureaucratization of the academy, the proliferation of arcane jargon in the various disciplines, and the marginalization of humanistic studies. Yet the quality of black intellectual work has suffered more so than that of others. There are two basic reasons why.

  First, the academic system of rewards and status, prestige and influence, puts a premium on those few black scholars who imitate the dominant paradigms elevated by fashionable Northeastern seaboard institutions of higher learning. If one is fortunate enough to be a “spook who sits by the door,” eavesdrops on the conversation among the prominent and prestigious, and reproduces their jargon in relation to black subject matter, one’s academic career is secure. This system not only demoralizes aspiring careerists stuck in the provinces far from the exciting metropolis; it also stifles intellectual creativity, especially among those for whom the dominant paradigms are problematic. Yet the incredible expansion of the Academy in the past few decades—including the enormous federal dollars that support both private and public universities and colleges—has made the Academy a world in itself and a caretaker of nearly all intellectual talent in American society. Therefore, even the critiques of dominant paradigms in the Academy are academic ones; that is, they reposition viewpoints and figures within the context of professional politics inside the Academy rather than create linkages between struggles inside and outside of the Academy. In this way, the Academy feeds on critiques of its own paradigms. These critiques simultaneously legitimate the Academy (enhancing its self-image as a promoter of objective inquiry and relentless criticism) and empty out the more political and worldly substance of radical critiques. This is especially so for critiques that focus on the way in which paradigms generated in the Academy help authorize the Academy. In this way, radical critiques, including those by black scholars, are usually disarmed.

  Second, many black scholars deliberately distance themselves so far from the mainstream Academy that they have little to sustain them as scholars. American intellectual life has few places or pockets to support serious scholarly work outside of the Academy and foundations—especially for those in the social sciences and humanities. The major intellectual alternatives to the Academy are journalism, self-support communities (Bohemia and feminist groups), or self-supporting writers (such as Gore Vidal, Norman Mailer, or John Updike). Unfortunately, some frustrated and disgusted black intellectuals revert to isolated groups and insulated conversations that reproduce the very mediocrity that led them to reject the Academy. In this way, mediocrity of various forms and in different contexts suffocates much of black intellectual life. So, despite the larger numbers of black scholars relative to the past (though still a small percentage in relation to white scholars), black intellectual life is a rather depressing scene. With few periodicals available for cross-disciplinary exchange, few organs that show interest in this situation, and few magazines that focus on analyses of black culture and its relation to American society, infrastructures for black intellectual activity are feeble.

  Like black politicians, black scholars fall into three basic types—race-distancing elitists, race-embracing rebels, and race-transcending prophets. The first type are dominant at the more exclusive universities and colleges. They often view themselves as the “talented tenth” who have a near monopoly on the sophisticated and cultured gaze of what is wrong with black America. They revel in severe denigration of much black behavior yet posit little potential or possibility in Afro-America. At times, their criticism is incisive—yet it often denigrates into a revealing self-hatred. They tend to distance themselves from black America by ironically calling attention to their own cantankerous marginality. They pontificate about standards of excellence, complexity of analysis, and subtlety of inquiry—yet usually spin out mediocre manuscripts, flat establishmentarian analyses, and uncreative inquiry. Even so, they prosper—though often at the cost of minimal intellectual respect by their white colleagues
in the Academy. The mean-spirited writings of a fellow progressive like Adolph Reed, Jr., are an example.

  The second type of black intellectual, the race-embracing rebels, often view themselves in the tradition of W. E. B. Du Bois. Yet they are usually wrong. In fact, they fall much more into the tradition of those old stereotypical black college professors who thrived on being “big fish in a little pond.” That is, race-embracing rebels express their resentment of the white Academy (including its subtle racism) by reproducing similar hierarchies headed by themselves, within a black context. They rightly rebel against the tribal insularity and snobbish civility of the white academy (and the first type of black scholars), yet, unlike Du Bois, their rebellion tends to delimit their literary productivity and sap their intellectual creativity. Hence, rhetoric becomes a substitute for analysis, stimulatory rapping a replacement for serious reading, and uncreative publications an expression of existential catharsis. Much, though not all, of Afrocentric thought fits this bill.

  There are few race-transcending prophets on the current black intellectual scene. James Baldwin was one. He was self-taught and self-styled, hence beholden to no white academic patronage system. He was courageous and prolific, a political intellectual when the engaged leftist Amiri Baraka was a petit bourgeois Bohemian poet named Leroi Jones and the former Black Panther Eldridge Cleaver became a right-wing Republican. He was unswerving in his commitment to fusing the life of the mind (including the craft of writing) with the struggle for justice and human dignity regardless of the fashions of the day or the price he had to pay. With the exception of Toni Morrison, the present generation has yet to produce such a figure. We have neither an Oliver Cox nor a St. Claire Drake. This vacuum continues to aggravate the crisis of black leadership—and the plight of the wretched of the earth deteriorates.