Racial Mascotry and the Space for “Enlightening Discussions”

Over the last several years, as students and activists of color have been increasingly organizing around issues of racial (and economic) injustice particularly as affects them, you may have also noticed more than a fair share of pushback from mainstream and liberal publications (whereas previously most of the counter-resistance was from conservative outlets). Washington Post, New York Times, The Atlantic, The Nation, etc, etc, seem to be in need of op-eds and features written by establishment, upper-middle class people about the perils of allowing these protesters too much space in the public imagination.

Their arguments are that the activists are too violent, that they are childish, pouting, not ready for the real world, denying freedom of speech and freedom of expression in the school. They argue that ‘woke’ Milennials seeking safe places are a threat to academic freedom and the classroom, and that they are being coddled and babied.

Most of these arguments are simply dismissed by applying the title of Adam Kotsko’s blog, “What If I Told You that the Whole World Is Your Safe Place?” to the very people complaining about the struggle of these students to find a safe place of their own.

But yet there is a part of me concerned about academic freedom and about workers’ rights (noticeably the right to secure employment that is not threatened by non-work related experiences and ambushes by social media). For me, seeking penal justice gives more ammunition (so to speak) to the very forces of White Supremacy that have criminalized people of color and organized forms of resistance (notice, for example, how in one state resistance to the police is now categorized as a hate crime–  a bill hailed as Blue Lives Matter Law in recognition of its counter to Black Lives Matter activism).

yale_law_school_in_the_sterling_law_building

It was in this frame of mind that I read Conor Friedersdorf’s highly-opinionated-yet-delivered-as-if-rational (which is to say, stripped of its context of racial violence) article “The Perils of Writing a Provocative Email at Yale” in The Atlantic and first came away thinking, “Aw man, that’s fucked up what happened to those professors.”

I had to come back to it later. The language in here made me think that the costumes were merely “offensive”, as if someone was bothered by clown make up. I thought at first glance that the email was largely harmless, certainly not on the order of a firing.

But riding on my bike, I thought about the gentrifiers coming into my neighborhood, Humboldt Park in Chicago, and wanting to tear down the beautiful Puerto Rican flag that has been a symbol of this Boriquen Oasis for decades on the grounds that it is somehow “racist” – despite the fact that it is the White people forcefully displacing Ricans. I thought about how White people had created a Facebook page calling themselves “The Puerto Ricans of Humboldt Park” and employing every racist, classist stereotype they could of my people – thugs, rapists, thieves, car jackers, drug users, lazy, welfare dependents. These are people, they heavily suggested in their caricatures, who deserve to be kicked out and denied access and opportunity. I thought what I would think if White people moving into Humboldt Park and Logan Square walked around in “Jibarito” costumes. I was then flushed with anger and resentment.

And then I was able to re-situate the Atlantic article. Yale, George W Bush’s alma mater, is well-known as one of the Whitest of the Whitest of White institutions. But Friedersdorf and the “provocative email” writers, Nicholas and Erika Christakis, assume that students of color can just have enlightening conversations with White students who wear their faces as if they are trophies on their walls.

Native Mascotry is a term created by American Indian activist Jacqueline Keeler to describe how Natives’ identities are being worn by sports teams and others as a way of cultural genocide. While not wanting to erase her work and what this means as it relates to Native American people and communities (particularly in light of the bullshit campaign by Dan Snyder and the Washington Post to once again pretend that a racist slur is a responsible and respectful honorific to an oppressed people group), I’d like to consider what it means that people of color are being mascot-ed through costume.

This extended mascotry – dressing as “gangsters” or “Chinese” for Halloween, as “Mexican” for Cinco de Mayo, as “Indian” for game day – is not separate from other forms of institutional racism and racial violence. In fact, it’s an integral aspect of racial violence. It is the physical and visual enactment of racist justification played out in the social sphere. “These people are no more than cartoons and thus are not hared by how we treat them.” The implication is that these mascot-ed/costume-d cultures and communities cannot and should not be taken seriously, nor their concerns; that they are not real or normal (read: White people). This mascotry is socially-inhabited psychological warfare.

It is not a simple feat to meet people committing psychological warfare against your very family and culture on any sort of level ground. The power dynamics are off and thus you are not entering a place for dialog.

I still do not know what any sort of proper response is to this. I don’t think the approach is as simple as firing or using the justice system. However, as resident life coordinators, however, it seems that Christakis’ were unsuited to the task that would make Yale hospitable for students of color.

Maybe the solution lies in White people not being so offended when they realize that they and their concerns are not the center of the universe. That would be a start.

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3 thoughts on “Racial Mascotry and the Space for “Enlightening Discussions”

  1. I need to say something.

    I am an individual who possesses the following characteristics. I question my sexuality, have Asperger’s Syndrome, and is an agnostic who was raised Catholic. I also live in the deep south, Georgia to be exact.

    I after witnessing and dealing with the utter horsecrap that has spilt all over this country, I have come to a major decision on something. I have no idea how this change will affect my life, but it is the only answer I know. This the right decision for me, and I have no intention of looking back.

    My decision is that I have now become a fully blown anti-American. I despise this country and all of its “ideals,” most of all its freedom. Shocker, I know, but America is simply too free for me.

    Actually, for all of its bluster about freedom this and freedom that, America and its people have done jack shit to live up to that ideal. Why should it, though? Why should any country that stole a land from a much more honorable people and then later enslaved another people ever be entitled to freedom? People would rather support a bigot’s right, for example, to be a hateful prick than for someone’s right to be free from that hate, even though it doesn’t explicitly say that you can say and do whatever you feel right in the Bill of rights.

    I can’t to a single damn thing here without being called out. Being someone who wants to write cartoons, it’s nigh impossible for me to create strong and independent non-“traditional” characters without being labeled something.

    When did love over hatred become just a different “opinion?” When did asserting your individuality over conformity become bullying? When did forcing your way onto other people become a just as excellent use of free will?

    The atrocities that it has committed over the millennia to prove that it was strong and “free” are entirely unforgivable, from enslavement to full-on genocide.

    This nation is a piece of shit, and I happy and proud that I am turning my back on it.

    Donald Trump deserves to die.

  2. Pingback: Land, Dispersal, and Culture without People | Leftcheek deuce

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