Racialization Beyond Blood
The classification of people based on their personal characteristics is a tool used as a way of categorizing those people into varying groups. However, when these groups are created, it allows for a hierarchical system in which one group seemingly surpasses another. This happens when we use race as a classification system. The manufactured and socially constructed idea of race leads to the inevitable superiority of one race over another. Groupings of race have historically been due to the amount of blood a person has originating from a particular racial group. Exploring the use of blood to catalogue people in a way of racialization lends itself to a deeper look into why this method is used and for whom does it benefit. Through processes of racialization, power is given and taken away based on man-made classifications which can be overturned through the use of one’s own personal identity.
Specifically looking at African Americans in the United States, the One Drop Rule of blood seemed to dominate the classification of a person’s race. This was constructed through the use of the government’s census data and the instructions given to the census enumerators. In the late 19th century, the enumerators were told to “be particularly careful to distinguish blacks, mulattos, quadroons, and octoroons” (Nobles 2000: 188). Each one of these distinct categories was broken down by the amount of black blood that these people contained. The very basis of simplifying race in this manner creates a hierarchy reaching from white to black documenting each level along the way. In 1930, this rhetoric was changed altogether to the use of the term “Negro” saying that they should be marked in the census as such “no matter how ...
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... his Negro soul in a flood of white Americanism, for he knows that Negro blood has a message for the world” (1903: 9). Both aspects of himself create his racial identity. In both aforementioned examples of using blood to create distinct racial groups, it completely erases part of a person’s identity. Du Bois comments on how each part of himself has something to offer to the world. Every aspect of culture, genealogy, and experience contributes to the makeup of a person and how they experience the world. Assigning and defining people makes a loop of control in which all those in the minority culture are left bereft of power, even the power to define who they are. Looking beyond blood within the construction of race, the formation of one’s identity cripples racial hierarchies by allowing an individual to identify in multiple racial groups based on a myriad of factors.
In the article, “A Letter My Son,” Ta-Nehisi Coates utilizes both ethical and pathetic appeal to address his audience in a personable manner. The purpose of this article is to enlighten the audience, and in particular his son, on what it looks like, feels like, and means to be encompassed in his black body through a series of personal anecdotes and self-reflection on what it means to be black. In comparison, Coates goes a step further and analyzes how a black body moves and is perceived in a world that is centered on whiteness. This is established in the first half of the text when the author states that,“white America’s progress, or rather the progress of those Americans who believe that they are white, was built on looting and violence,”
In the essay “The One-Drop Rule Defined,” an excerpt from the book Who is Black? One Nation’s Answer, F. James Davis asserts that the one-drop rule classifies anyone with a single drop of “black blood” as black. It was introduced in the American South, in an attempt to keep the power and money in the hands of the whites. The rule, however, has outgrown the South and is now used by the nation in order to determine who is black. It
First, I will examine Omi and Winant’s approach. They made a clear distinction between ethnicity and race and only discussed how races are formed. They also define race as a constantly being transformed by political struggle and it is a concept which signifies and symbolizes social conflicts and interests by
Post-emancipation life was just as bad for the people of “mixed blood” because they were more black than white, but not accepted by whites. In the story those with mixed blood often grouped together in societies, in hopes to raise their social standards so that there were more opportunities for...
In this time, the black community in America was beginning to find their voice and stand up for what they believed in and who they truly were. The problem with James is that he didn’t know who he truly was. He didn’t understand how he could be two different things while all of his siblings identified as one. They instilled a sense of resentment toward whites in him that confused him beyond belief. This confusion left him believing that his mixed race was a curse and something that he would have to carry on his back for the rest of his life. He believed it to be a burden, as he felt that he didn’t truly belong anywhere because of it. "I thought it would be easier if we were just one color, black or white. My siblings had already instilled the notion of black pride in me. I would have preferred that mommy were black. Now, as a grown man, I feel privileged to have come from two worlds." - James McBride. In his memoir, on of James' main realization about his life is that in the transition from adolescence to adulthood, he learned that being mixed race wasn’t so much a curse as a blessing.
First, he breaks down the idea of race as a biologically constructed fact. He argues that race as a biological construction was used to set up a system of oppression that benefitted whites. He counters this construction by claiming that race can be constructed many different ways. Tommy Lott’s article "Du Bois and Locke on the Scientific Study of the Negro” further deconstructs the idea of race as a solely biological construction and establishes that race can be biologically, socially, and culturally constructed. Lott explains how each construction further perpetuates a racial caste, but he explains that the social and cultural construction of race, although false in its ideology about races, is how society is able to allocate a status of superiority or inferiority. Societal statuses are accompanied with privilege and economic advantages. Furthermore, Du Bois explains that white society clings to the established constructions of race because of its ability to create a caste system that affords whites with exclusive economic privileges.
The first part of the text involves the analysis of race theory. Taylor opens the book by taking time to clarify human forms in such a way that simplifies the too-often rudimentary things which distinguish race from other notions. Taylor makes a point to thoroughly explain how philosophy, concerning race, “involves studying the consequences of race-talk, the practices of racial identification for which race-talk provides the resources” (p. 11). In other words, Taylor takes up the task of evaluating the meaning assigned to physical bodies by people. He does so by first answering the c...
... collective consciousness of the Black community in the nineteen hundreds were seen throughout the veil a physical and psychological and division of race. The veil is not seen as a simple cloth to Du Bois but instead a prison which prevents the blacks from improving, or gain equality or education and makes them see themselves as the negative biases through the eyes of the whites which helps us see the sacred as evil. The veil is also seen as a blindfold and a trap on the many thousands which live with the veil hiding their true identity, segregated from the whites and confused themselves in biases of themselves. Du Bois’s Souls of Black Folks had helped to life off the veil and show the true paid and sorry which the people of the South had witnessed. Du Bois inclines the people not to live behind the veil but to live above it to better themselves as well as others.
The Souls of Black Folk by W.E.B Dubois is a influential work in African American literature and is an American classic. In this book Dubois proposes that "the problem of the Twentieth Century is the problem of the color-line." His concepts of life behind the veil of race and the resulting "double-consciousness, this sense of always looking at one's self through the eyes of others," have become touchstones for thinking about race in America. In addition to these lasting concepts, Souls offers an evaluation of the progress of the races and the possibilities for future progress as the nation entered the twentieth century.
The Souls of Black Folk broadens the minds of the readers, and gives the reader a deeper understanding into the lives of people of African heritage. W.E.B. Du Bois articulates the true meaning of the problem of the color-line through his vast knowledge of American history and descriptive personal scenarios. Du Bois attempts to explain why the "problem of the Twentieth Century is the problem of the color-line" (Dubois 13). In his essay, Du Bois uses both a rational and an emotional appeal by underlining the facts of racial discrimination through Jim Crow Laws and lynching, and his personal references of childhood memories to demonstrate his perspective of the problems of African Americans. Du Bois effectively reaches his audience by earnestly convincing the people of the North and the South that African Americans are human beings of flesh and blood. They have their own cultures, beliefs, and most importantly souls. He demonstrates that African Americans are like other humans and under the justice system they must have equal rights and liberty that America guarantees to all men in its Constitution. Du Bois uses a metaphor of a veil, which translates into a barrier that separates the identity of blacks and whites. Through his essay, one can understand that Du Bois believes that only by tremendous effort would...
In The Soul of Black Folk, W.E.B. Du Bois talks about the struggles that the African Americans faced in the twentieth century. Du Bois mentions the conflict that concepts such as the “double consciousness” (or duality), “the veil” and the “color-line” posed for Black Americans. In his book he says that African Americans struggle with a double consciousness. He explicates that African American are forced to adopt two separate identities. First they are black, and that identity pertains to the color of their skin, the second identity is the American identity. However, he continues that the American identity is tainted because it is that if being American now but were slaves first. In other words, the double consciousness is saying that black people
In Du Bois' "Forethought" to his essay collection, The Souls of Black Folk, he entreats the reader to receive his book in an attempt to understand the world of African Americans—in effect the "souls of black folk." Implicit in this appeal is the assumption that the author is capable of representing an entire "people." This presumption comes out of Du Bois' own dual nature as a black man who has lived in the South for a time, yet who is Harvard-educated and cultured in Europe. Du Bois illustrates the duality or "two-ness," which is the function of his central metaphor, the "veil" that hangs between white America and black; as an African American, he is by definition a participant in two worlds. The form of the text makes evident the author's duality: Du Bois shuttles between voices and media to express this quality of being divided, both for himself as an individual, and for his "people" as a whole. In relaying the story of African-American people, he relies on his own experience and voice and in so doing creates the narrative. Hence the work is as much the story of his soul as it is about the souls of all black folk. Du Bois epitomizes the inseparability of the personal and the political; through the text of The Souls of Black Folk, Du Bois straddles two worlds and narrates his own experience.
Baldwin and his ancestors share this common rage because of the reflections their culture has had on the rest of society, a society consisting of white men who have thrived on using false impressions as a weapon throughout American history. Baldwin gives credit to the fact that no one can be held responsible for what history has unfolded, but he remains restless for an explanation about the perception of his ancestors as people. In Baldwin?s essay, his rage becomes more directed as the ?power of the white man? becomes relevant to the misfortune of the American Negro (Baldwin 131). This misfortune creates a fire of rage within Baldwin and the American Negro. As Baldwin?s American Negro continues to build the fire, the white man builds an invisible wall around himself to avoid confrontation about the actions of his ?forefathers? (Baldwin 131). Baldwin?s anger burns through his other emotions as he writes about the enslavement of his ancestors and gives the reader a shameful illusion of a Negro slave having to explai...
Broadly speaking, race is seen or is assumed to be a biologically driven set of boundaries that group and categorize people according to phenotypical similarities (e.g. skin color) (Pinderhughes, 1989; Root, 1998). The categorical classification of race can be traced back to the 16th century Linnaen system of human “races” where each race was believed to be of a distinct type or subspecies that included separate gene pools (Omi & Winant, 1994; Spickard, 1992; Smedley & Smedley, 2005). Race in the U.S. initially began as a general categorizing term, interchangeable with such terms as “type” or “species”. Over time, race began to morph into a term specifically referring to groups of people living in North America (i.e. European “Whites”, Native American “Indians”, and African “Negroes”). Race represented a new way to illustrate human difference as well as a way to socially structure society (Smedley & Smedley, 2005).
In today’s society, it is acknowledgeable to assert that the concepts of race and ethnicity have changed enormously across different countries, cultures, eras, and customs. Even more, they have become less connected and tied with ancestral and familial ties but rather more concerned with superficial physical characteristics. Moreover, a great deal can be discussed the relationship between ethnicity and race. Both race and ethnicity are useful and counterproductive in their ways. To begin, the concept of race is, and its ideas are vital to society because it allows those contemporary nationalist movements which include, racist actions; to become more familiar to members of society. Secondly, it has helped to shape and redefine the meaning of