One of the defining features of the United States is a deep and long-lasting economic inequality between white and black people in terms of wages, income, and especially wealth.
Average wealth for white families is seven times higher than average wealth for black families. Worse still, median white wealth (wealth for the family in the exact middle of the overall distribution-wealthier than half of all families and less-wealthy than half) is twelve times higher than median black wealth. More than one in four black households have zero or negative net worth, compared to less than one in ten white families without wealth, which explains the large differences in the racial wealth gap at the mean and median. These raw differences persist, and are growing, even after taking age, household structure, education level, income, or occupation into account.
For instance, one question in the study asked: “For every $100 earned by an average white family, how much do you think was earned by an average black family in 2013?” The average respondent guessed $85.59, meaning they thought black families make $14.41 less than average white families. The real answer, based on the Current Population Survey, was $57.30, a gap of $42.70. Study participants were off by almost 30 points.
The gap between estimate and reality was largest for a question about household wealth. Participants guessed that the difference between white and black households would be about $100 to $85, when in reality it’s $100 to $5. In other words, study participants were off by almost 80 points. Participants were also overly optimistic about differences in wages and health coverage.
The full paper is here. Closing that gap will be challenging, in part because the often racist mythology around it is persistent. In a report called What We Get Wrong About Closing the Racial Wealth Gap, the authors conclude “that the wealth gap is structural in nature, cannot be solved through the individual actions of blacks, and can only be solved through ‘a major redistributive effort or another major public policy intervention to build black American wealth’”.
I spent a few days in Berlin last week.1 One of things you notice as a visitor to Berlin is the remembrance of the Holocaust and the horrors of the Nazi regime. There’s the Jewish Museum, the Memorial to the Murdered Jews of Europe, and the Topographie Des Terrors, which is an excellent (and free) exhibition detailing how the Nazi terror machine worked.
At the massive train yard at the Deutsches Technikmuseum, they have a dedicated exhibition on how the German rail system was used to transport Jews to concentration camps, including a freight car used in the transports that you could walk into and try to imagine, in some small way, you and your children cheek to jowl with 80 other people, on the way to be murdered. A powerful experience.
Outside a train station, there was a sign listing concentration camps: “places of horror which we must never forget”.
Just as important, the language they used on the displays in these places was clear and direct, at least in the English translations. It was almost never mealy-mouthed language like “this person died at Treblinka”…like they’d succumbed to natural causes or something. Instead it was “this person was murdered at Treblinka”, which is much stronger and explicitly places blame on the Nazis for these deaths.
As the exhibition at the Topographie Des Terrors made clear, the German response to the Holocaust and Nazi regime wasn’t perfect, but in general, it’s very clear that a) this happened here, and b) it was terrible and must never happen again.
With overt anti-Semitism growing in the US (as well as other things like the current administration’s policies on immigration and jailing of children in concentration camps), it’s instructive to compare the German remembrance of the Holocaust to America’s relative lack of public introspection & remembrance about its dark history.
In particular, as a nation the US has never properly come to terms with the horrors it inflicted on African Americans and Native Americans. We build monuments to Confederate soldiers but very few to the millions enslaved and murdered. Our country committed genocide against native peoples, herded them onto reservations like cattle, and we’re still denying them the right to vote.
These things happened in our history in part because powerful people needed an enemy to rally everyone against. It’s an old but effective tactic: blacks, Indians, Jews, homosexuals, gypsies, Irish, Arabs, Muslims, Mexicans, Chinese, Japanese — they are here to take your jobs, steal your money, rape your women! It’s what slaveowners did to make their forced labor camps socially acceptable to polite Southern society, it’s what the Nazis did to make murdering Jews acceptable to the German people, it’s what the US government and settlers did to commit genocide against Native Americans, and it’s what Donald Trump is doing now. The monuments, exhibitions, and museums I saw in Berlin last week formed a powerful rejoinder to this type of fascism. I think the US really needs to grapple with its history in this regard…or it’ll just keep happening again.
Update: An earlier version of this post stated that one of the victims of the Pittsburgh shooting was a Holocaust survivor. She was not. (thx, vanessa)
I’ll be posting more about the trip later in the week, I hope.↩
Sears has filed for bankruptcy protection and plans to close hundreds of stores in an effort to keep the company afloat. The Sears catalog is perhaps one of the most important and under-appreciated innovations in American life. Starting in 1888 with a mailer advertising watches and jewelry, Sears introduced millions of Americans to in-home shopping by using the growing networks of the railroad and US Postal Service, much like Amazon and other retailers would using the internet decades later.
The time was right for mail order merchandise. Fueled by the Homestead Act of 1862, America’s westward expansion followed the growth of the railroads. The postal system aided the mail order business by permitting the classification of mail order publications as aids in the dissemination of knowledge entitling these catalogs the postage rate of one cent per pound. The advent of Rural Free Delivery in 1896 also made distribution of the catalog economical.
Every time a black southerner went to the local store they were confronted with forced deference to white customers who would be served first. The stores were not self-service, so the black customers would have to wait. And then would have to ask the proprietor to give them goods (often on credit because…sharecropping). The landlord often owned the store. In every way shopping reinforced hierarchy. Until Sears.
The catalog undid the power of the storekeeper, and by extension the landlord. Black families could buy without asking permission. Without waiting. Without being watched. With national (cheap) prices!
This excellent piece by Antonia Noori Farzan has more info. Reading this, I couldn’t help but think of blind auditions, the practice of auditioning orchestra musicians behind a screen to help cut down on gender bias during the hiring process. While not entirely free of bias — opportunities for discrimination by postal workers and Sears employees were still possible — the Sears ordering process was essentially a blind retail transaction, a screen placed between the store and black customers. (The catalog also advertised racist costumes so obviously Sears wasn’t some bastion of social progressivism…they simply wanted to sell more goods to more kinds of people.)
One of Hancock’s discoveries was Sears’ response to the needs of a rural South in which literacy was rare. For someone who could neither read nor write, placing orders and following written protocols were problematic. Richard Sears responded with a policy that his company would fill any order it received, no matter what the medium or format. So, country folks who were once too daunted to send requests to other purveyors could write in on a scrap of paper, asking humbly for a pair of overalls, size large. And even if it was written in broken English or nearly illegible, the overalls would be shipped.
With Sears declaring bankruptcy, it’s worth remembering how much impact this company had on American music. In my research into blues and other traditional styles, I found that many, many musicians started out on Sears instruments.
Even under Jim Crow, music was an avenue for upward mobility for African Americans, and Sears and other mail-order retailers were more than happy to provide them with instruments.
Adam Driver hosted the premiere episode of the newest season of Saturday Night Live this weekend and one of the sketches featured a Neo-Confederate meeting where a group of white nationalists debated setting up a “Caucasian paradise” free from minorities and immigrants. They settled on Vermont.
This place sounds nice! Pancakes on the porch, spiced apple compote, the leaves change colors but the people never do.
As the saying goes, it’s funny cause it’s true. Although famously liberal — Trump’s support in VT was even lower than in California in the 2016 election — Vermont is also the second whitest state in the US (more than 94% white according to a 2017 estimate) and it shows.
Earlier this week, I drove past a house with the Confederate flag hanging on a flagpole in the front yard, right below the American flag. It’s not something you see super-often, but you do see it, along with Blue Lives Matter bumper stickers, Take Back Vermont signs painted on barns, and the perhaps well-intentioned older white couple holding up “We Believe Black Lives Matter Because All Lives Matter” signs on a small town sidewalk after the white supremacist demonstration in Charlottesville. Last year at the Champlain Valley Fair, there were multiple vendors selling Confederate flags, shirts, bandanas, and the like.
Kiah Morris, the only African-American woman in the Vermont House of Representatives, announced her resignation on Tuesday, a month after she ended her re-election bid because of what she described as a yearslong campaign of racially motivated harassment and threats.
The harassment happened on social media and offline:
“There was vandalism within our home,” she said. “We found there were swastikas painted on the trees in the woods near where we live. We had home invasions.”
“It has come and gone and in different waves, but then it picked back up again and of course we are back in an election season so there’s always more,” she said.
A research company called Morning Consult had 1900 people watch the new Nike commercial featuring Colin Kaepernick and record their reactions in realtime. The video above shows the commercial and the graphed reactions of four age groups: Gen Z (18-21, white line), Millennials (22-37, teal line), Gen X (38-53, yellow line), and Boomers (54-72, red line). The report also has graphs showing results by race and political affiliation (the dashed line is when Kaepernick first appears on screen).
Gen Z & Millennials rated the ad higher than the older viewers throughout and had a less negative reaction to the polarizing parts. Now, the report only mentions the effect of Kaepernick appearing on the screen, but to my eyes, there are four distinct moments when the opinions of some viewers (white, older, Republican) turn negative:
1. Right before Kaepernick is shown for the first time, ratings start to decline when the ad refers to LeBron James as “the best basketball player on the planet” and “bigger than basketball” for recently opening his I Promise School.
2. Kaepernick’s first appearance in front of an American flag with his large Afro triggers a steep decline in favorability among older viewers, particularly Boomers and Republicans.
3. Serena Williams being billed as “the greatest athlete ever” results in the steepest decline during the entire ad…and this was before the controversy at the US Open. Across all groups, only black Americans had no problem with that characterization whatsoever (Gen Z & Millennials showed only slight declines).
4. Immediately after that, Kaepernick is shown again and there’s a continued follow-on decline from Serena.
So that’s interesting! What’s going on here? [insert an entire apologist NY Times Op-Ed piece here about how famous athletes are polarizing no matter what, particularly when accompanied by best-ever proclamations, etc. etc.] But of course, it’s probably racism with a side of sexism — three outspoken black athletes, one of them a woman, are uppity. That’s the simplest explanation.
In Georgia in 1963, 15 African-American girls aged 12 to 15 were arrested for trying to buy movie tickets at the whites-only theater entrance. They were arrested and held without charge for up to 45 days, their parents unaware of their whereabouts.
Instead of forming a line to enter from the back alley as was customary, the marchers attempted to purchase tickets at the front entrance. Law enforcement soon arrived and viciously attacked and arrested the girls. Never formally charged, they were jailed in squalid conditions for forty-five days in the Leesburg Stockade, a Civil War era structure situated in the back woods of Leesburg, Georgia. Only twenty miles away, parents had no knowledge of where authorities were holding their children. Nor were parents aware of their inhumane treatment.
Sickening. And to top it off, their parents each had to pay a $2 boarding fee when the girls were finally released. The Leesburg Stockade incident is a timely reminder that tyrants in America on the wrong side of justice have often separated children from their parents for political leverage. It wasn’t right then, and it’s not right now.
“What the genetics shows is that mixture and displacement have happened again and again and that our pictures of past ‘racial structures’ are almost always wrong,” says David Reich, a Harvard University paleogeneticist whose new book on the subject is called Who We Are and How We Got Here. There are no fixed traits associated with specific geographic locations, Reich says, because as often as isolation has created differences among populations, migration and mixing have blurred or erased them.
She also observes that there’s more diversity in Africa than all the other continents combined (which is what happens when the rest of the world’s population is based on a relatively small population that left Africa 60,000 years ago).
According to Whose Heritage?, a report by the Southern Poverty Law Center on public symbols of the Confederacy, progress over the past two years on removing statues, flags, and other symbols from public places has been slow.
The 2015 massacre of nine African Americans at the historic “Mother Emanuel” church in Charleston sparked a nationwide movement to remove Confederate monuments, flags and other symbols from the public square, and to rename schools, parks, roads and other public works that pay homage to the Confederacy. Yet, today, the vast majority of these emblems remain in place.
In this updated edition of the 2016 report Whose Heritage?, the SPLC identifies 110 Confederate symbols that have been removed since the Charleston attack — and 1,728 that still stand.
And perhaps even worse, not represented on this map are Confederate symbols that are part of the official identities of many Southern states. Did you know Mississippi’s official state flag still contains the Confederate battle flag?
As of the 2010 Census, ~37% of Mississippi’s population is African American and due to the relative youth of the state’s African Americans and the wealth of the state’s whites (who are able to send their kids to private school), most of the state’s public schools are majority black. That percentage would be much higher had not so many African Americans left the state during the Great Migration. The pledge to this flag, which is taught in public schools, reads “I salute the flag of Mississippi and the sovereign state for which it stands with pride in her history and achievements and with confidence in her future under the guidance of Almighty God.” Could you imagine being the descendant of a former slave being made to pledge allegiance to a symbol used by people who fought a war to deny the personhood of your ancestors?
Mississippi’s flag contains the most familiar reference to the Confederacy, but many other state flags have Confederate references. Georgia’s flag contained the Confederate battle flag from 1956 to 2003 and the current flag is modeled after the first national flag of the Confederacy. The flags of Florida and Alabama contain St. Andrew’s Crosses, thought to be references to the stars and bars of Confederate battle flag. The Arkansas state flag contains four stars on a white background, one of which represents the Confederacy, along with a deconstructed stars and bars pattern. North Carolina’s flag is based on a design adopted shortly after the state seceded from the United States. Residents of many states can also get official state license plates with Confederate symbols on them and some state seals have Confederate references.
Lots of progress still to go on that journey towards a post-racial America I guess…
The northern Union aggressively prosecuted its war to subjugate the Confederate States. Union forces continued invading and waging war in the field, on cities, and on homesteads in the Confederacy causing more American deaths in both countries than the combined totalitarian regimes of the twentieth century. About two-thirds of these deaths were Union military sent to kill Confederate Americans. The Union’s army was about 3 times larger and it possessed about 20 times the industrial arms capacity of the CSA. It succeeded in militarily prevailing over the Confederate forces after four years. The last major land battle occurred in April of 1865 here and at Ft. Blakeley. The elected government of the CSA was scattered, the American States of that country occupied by northern forces, and the citizens’ rights suppressed.
In April 1865, the Union President was shot watching a comedy play in his capitol of Washington City — almost exactly four years after he sent his warships into the CSA initiating the War Between the States. The Confederacy’s President was seized and imprisoned in May 1865 after he had to flee his capitol of Richmond, Virginia, due to the approach of invading Union forces.
In April 2015, Autistic Abby wrote on their Tumblr about how people mistakenly conflate two distinct definitions of “respect” when relating to and communicating with others.
Sometimes people use “respect” to mean “treating someone like a person” and sometimes they use “respect” to mean “treating someone like an authority”
and sometimes people who are used to being treated like an authority say “if you won’t respect me I won’t respect you” and they mean “if you won’t treat me like an authority I won’t treat you like a person”
and they think they’re being fair but they aren’t, and it’s not okay.
This is an amazing & astute observation and applies readily to many aspects of our current political moment, i.e. the highest status group in the US for the past two centuries (white males) experiencing a steep decline in their status relative to other groups. This effect plays out in relation to gender, race, sexual orientation, age, and class. An almost cartoonishly on-the-nose example is Trump referring to undocumented immigrants as “animals” and then whining about the press giving him a hard time. You can also see it when conservative intellectuals with abundant social standing and privilege complain that their ideas about hanging women or the innate inferiority of non-whites are being censored.
Men who abuse their partners do this…and then sometimes parlay their authoritarian frustrations & easily available assault weapons into mass shootings. There are ample examples of law enforcement — the ultimate embodiment of authority in America — treating immigrants, women, black men, etc. like less than human. A perfect example is the “incel” movement, a group of typically young, white, straight men who feel they have a right to sex and therefore treat women who won’t oblige them like garbage.
You can see it happening in smaller, everyday ways too: never trust anyone who treats restaurant servers like shit because what they’re really doing is abusing their authority as a paying customer to treat another person as subhuman.
Kanye West has a new solo album coming out soon (as well as a collaborative album with Kid Cudi) and so has been out in the world saying things, things like expressing his admiration for Donald Trump and suggesting that slavery was a choice. In a piece at The Atlantic, Ta-Nehisi Coates, an admitted fan of his music, writes that West’s search for white freedom — “freedom without consequence, freedom without criticism, freedom to be proud and ignorant” — is troubling.
Nothing is new here. The tragedy is so old, but even within it there are actors — some who’ve chosen resistance, and some, like West, who, however blithely, have chosen collaboration.
West might plead ignorance — “I don’t have all the answers that a celebrity is supposed to have,” he told Charlamagne [Tha God]. But no citizen claiming such a large portion of the public square as West can be granted reprieve. The planks of Trumpism are clear — the better banning of Muslims, the improved scapegoating of Latinos, the endorsement of racist conspiracy, the denialism of science, the cheering of economic charlatans, the urging on of barbarian cops and barbarian bosses, the cheering of torture, and the condemnation of whole countries. The pain of these policies is not equally distributed. Indeed the rule of Donald Trump is predicated on the infliction of maximum misery of West’s most ardent parishioners, the portions of America, the muck, that made the god Kanye possible.
Coates suggests that Kanye, also like Trump, has been telling us who he is all along:
Everything is darker now and one is forced to conclude that an ethos of “light-skinned girls and some Kelly Rowlands,” of “mutts” and “thirty white bitches,” deserved more scrutiny, that the embrace of a slaveholder’s flag warranted more inquiry, that a blustering illiteracy should have given pause, that the telethon was not wholly born of keen insight, and the bumrushing of Taylor Swift was not solely righteous anger, but was something more spastic and troubling, evidence of an emerging theme — a paucity of wisdom, and more, a paucity of loved ones powerful enough to perform the most essential function of love itself, protecting the beloved from destruction.
The white household living near the poverty line typically has about $18,000 in wealth, while black households in similar economic straits typically have a median wealth near zero. This means, in turn, that many black families have a negative net worth.
The 99th percentile black family is worth a mere $1,574,000 while the 99th percentile white family is worth over 12 million dollars. This means over 870,000 white families have a net worth above 12 million dollars, while, out of the 20 million black families in America, fewer than 380,000 are even worth a single million dollars. By comparison, over 13 million of the total 85 million white families are millionaires or better.
The authors then address ten common myths about the racial wealth gap, many of which are just straight-up racist — if only blacks just worked harder, saved more, learned more about financial literacy, etc. — particularly the one about black family disorganization:
The increasing rate of single parent households is often invoked to explain growing inequality, and the prevalence of black single motherhood is often seen as a driver of racial wealth inequities. These explanations tend to confuse consequence and cause and are largely driven by claims that if blacks change their behavior, they would see marked increases in wealth accumulation. This is a dangerous narrative that is steeped in racist stereotypes.
Single motherhood is a reflection of inequality, not a cause. White women still have considerably more wealth than black women, regardless whether or not they are raising children. In fact, single white women with kids have the same amount of wealth as single black women without kids. Recent research also reveals that the median single-parent white family has more than twice the wealth of the median black or Latino family with two parents. These data show that economic benefits that are typically associated with marriage will not close the racial wealth gap (Traub et al. 2017). Having the “ideal” family type does not enable black households to substantially reduce the racial gulf in wealth.
And overall, the authors conclude that the wealth gap is structural in nature, cannot be solved through the individual actions of blacks, and can only be solved through “a major redistributive effort or another major public policy intervention to build black American wealth”.
These myths support a point of view that identifies dysfunctional black behaviors as the basic cause of persistent racial inequality, including the black-white wealth disparity, in the United States. We systematically demonstrate here that a narrative that places the onus of the racial wealth gap on black defectiveness is false in all of its permutations.
We challenge the conventional set of claims that are made about the racial wealth gap in the United States. We contend that the cause of the gap must be found in the structural characteristics of the American economy, heavily infused at every point with both an inheritance of racism and the ongoing authority of white supremacy.
This short film by Ben Proudfoot features Melvin Dismukes, who was a private security guard during the Detroit race riot of 1967. Dismukes responded to a situation at the Algiers Motel and ended up being accused of murder, spending years trying to clear his name. In this film, Dismukes tells his story, which is intercut with scenes from Kathryn Bigelow’s Detroit, which features Star Wars’ John Boyega as Dismukes.
After getting outside there, you could hear gunfire coming from the area of the Algiers, Virginia Park area. National Guard showed up over there to find out what had happened on the corner, and they heard the shots also, so we started headed toward the Algiers, the other two guys that was working with me stayed at the store because we had to protect the store, needed somebody there. Went across the street to the Algiers, gunfire was still coming from the building, lots of gunfire, we couldn’t tell where the gunfire was really coming from. One of the policemen that was in the area with us told us to take out the streetlights. I would say I had a rifle, I didn’t have a shotgun, so the guys with the shotgun took out the streetlights. I had one guy what I thought was a sniper, because I’d seen a flash from a window in the Algiers, it was up on, I think it was the second floor. I fired at that guy, I missed the guy, that’s the only shot I fired during the whole riot, second shot I fired with the rifle. Prior to that, I fired my first day on the job on Sunday, I fired the rifle to get some people off the streets, you know, and they wouldn’t move, and they wanted to play the honky town thing, so fired the gun, the gun had never been fired before, so the barrel was full of oil, and when it went off, and there’s this dust you get flames coming out of it, and they hollered, “He’s got a flamethrower,” so they all turned around and started running.
In response to unrest and riots in urban areas across the US in the mid-to-late 1960s, President Lyndon Johnson formed a commission to find out why it was happening. As Ariel Aberg-Riger’s illustrated piece relates, the resulting report, the Report of the National Advisory Commission on Civil Disorders (more commonly known as the Kerner Report), was blunt in its conclusions: “Our Nation is moving toward two societies, one black, one white — separate and unequal.”
Dr. Martin Luther King, Jr. endorsed the report, calling it “a physician’s warning of approaching death, with a prescription for life”. You can read the entire report here (or just the summary…it’s 13 pages long) and more on its impact (or lack thereof) at the NY Times, Smithsonian Magazine, and The Atlantic.
For her Gender Shades project, MIT researcher Joy Buolamwini fed over 1000 faces of different genders and skin tones into three AI-powered facial recognition systems from Microsoft, IBM, and Face++ to see how well they could recognize different kinds of faces.
The systems all performed well overall, but recognized male faces more readily than female faces and performed better on lighter skinned subjects than darker skinned subjects. For instance, 93.6% of gender misclassification errors by Microsoft’s system were of darker skinned people.
Her message near the end of the video is worth heeding:
We have entered the age of automation overconfident yet underprepared. If we fail to make ethical and inclusive artificial intelligence, we risk losing gains made in civil rights and gender equity under the guise of machine neutrality.
What Mason found in short was that until the 1970s National Geographic all but ignored people of color who lived in the United States, rarely acknowledging them beyond laborers or domestic workers. Meanwhile it pictured “natives” elsewhere as exotics, famously and frequently unclothed, happy hunters, noble savages — every type of cliché.
Unlike magazines such as Life, Mason said, National Geographic did little to push its readers beyond the stereotypes ingrained in white American culture.
“Americans got ideas about the world from Tarzan movies and crude racist caricatures,” he said. “Segregation was the way it was. National Geographic wasn’t teaching as much as reinforcing messages they already received and doing so in a magazine that had tremendous authority. National Geographic comes into existence at the height of colonialism, and the world was divided into the colonizers and the colonized. That was a color line, and National Geographic was reflecting that view of the world.”
Some of what you find in our archives leaves you speechless, like a 1916 story about Australia. Underneath photos of two Aboriginal people, the caption reads: “South Australian Blackfellows: These savages rank lowest in intelligence of all human beings.”
The animated short “Your Black Friend,” based on the comic series by Ben Passmore, is a humorous and heartbreaking look at a very real topic. The film was temporarily removed from Facebook due to alt-right trolls earlier this year.
Adore or despise them, GIFs are integral to the social experience of the Internet. Thanks to a range of buttons, apps, and keyboards, saying “it me” without words is easier than ever. But even a casual observer of GIFing would notice that, as with much of online culture, black people appear at the center of it all. Or images of black people, at least. The Real Housewives of Atlanta, Oprah, Whitney Houston, Mariah Carey, NBA players, Tiffany Pollard, Kid Fury, and many, many other known and anonymous black likenesses dominate day-to-day feeds, even outside online black communities. Similar to the idea that “Black Vine is simply Vine,” as Jeff Ihaza determined in The Awl, black reaction GIFs have become so widespread that they’ve practically become synonymous with just reaction GIFs.
If you’ve never heard of the term before, “digital blackface” is used to describe various types of minstrel performance that become available in cyberspace. Blackface minstrelsy is a theatrical tradition dating back to the early 19th century, in which performers “blacken” themselves up with costume and behaviors to act as black caricatures. The performances put society’s most racist sensibilities on display and in turn fed them back to audiences to intensify these feelings and disperse them across culture. Many of our most beloved entertainment genres owe at least part of themselves to the minstrel stage, including vaudeville, film, and cartoons. While often associated with Jim Crow-era racism, the tenets of minstrel performance remain alive today in television, movies, music and, in its most advanced iteration, on the Internet.
In a freestyle rap that aired at the BET Hip Hop Awards last night, Eminem blasted Donald Trump for his racism, false patriotism, deceit, and disrespect of military veterans, among other things. Watch it if you haven’t…the man is angry, as are many of us. The lyrics to the freestyle are on Genius:
He says, “You’re spittin’ in the face of vets who fought for us, you bastards!”
Unless you’re a POW who’s tortured and battered
‘Cause to him you’re zeros
‘Cause he don’t like his war heroes captured
That’s not disrespecting the military
Fuck that! This is for Colin, ball up a fist!
And keep that shit balled like Donald the bitch!
“He’s gonna get rid of all immigrants!”
“He’s gonna build that thing up taller than this!”
Well, if he does build it, I hope it’s rock solid with bricks
‘Cause like him in politics, I’m using all of his tricks
‘Cause I’m throwin’ that piece of shit against the wall ‘til it sticks
And any fan of mine who’s a supporter of his
I’m drawing in the sand a line: you’re either for or against
And if you can’t decide who you like more and you’re split
On who you should stand beside, I’ll do it for you with this:
“Fuck you!”
The rest of America stand up
We love our military, and we love our country
But we fucking hate Trump
As you can read, Eminem is really calling out his white fan base here, something that Elon James White mentioned in this Twitter thread:
So basically Trump, a grade A troll just got trolled by a bigger more experienced troll. Eminim trolls every album & he chose 45 this time. White dudes who thought Eminem was [their] voice, all angry and White at home right now like [What do I doooooooooooo!?] And y’all know Eminem is petty. If 45 responds he’ll have 3 diss tracks in a week. If 45 doesn’t he will be shat on as weak AF & a punk. And a lot of White folks who may have been sitting this whole shit storm out just had their fav rapper call them dafuq out.
White also addressed the misogyny and homophobia in Eminem’s music:
And as for his music catalogue of misogyny and homophobia…
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.
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That empty space is called me not defending ANY of it one bit. Notice I didn’t say “everyone should go buy Eminem albums!” “SUPPORT THIS ARTIST!” I was commenting on the freestyle & how it will play. I haven’t bought an Eminem album since I was a young punk. But my support or lack thereof doesn’t negate his skill or his platform.
Written and illustrated by Ariel Aberg-Riger, The City Needed Them Out tells the story of Seneca Village, a predominantly black NYC neighborhood destroyed in the 1850s to make way for Central Park. This article in the NY Times from July 9, 1856 expressed the city’s sentiment about the village and its inhabitants.
Late last week, Donald Trump called any NFL player who kneels during the national anthem protesting police brutality a “son of a bitch” (recall that this is the President of the United States we’re talking about here) and said they should be fired (Ha! He said his catchphrase! From that TV show!). Naturally, NFL players took exception to this and over the weekend, many many more players kneeled, sat, or no-showed during the anthem. And there were many takes, from political commentators and sports journalists alike. One of the best was from Dallas sports anchor Dale Hansen, who deftly cut to the core of the matter in a short monologue:
Donald Trump has said he supports a peaceful protest because it’s an American’s right… But not this protest, and there’s the problem: The opinion that any protest you don’t agree with is a protest that should be stopped.
Martin Luther King should have marched across a different bridge. Young, black Americans should have gone to a different college and found a different lunch counter. And college kids in the 60’s had no right to protest an immoral war.
I served in the military during the Vietnam War… and my foot hurt, too. But I served anyway.
My best friend in high school was killed in Vietnam. Carroll Meir will be 18 years old forever. And he did not die so that you can decide who is a patriot and who loves America more.
The young, black athletes are not disrespecting America or the military by taking a knee during the anthem. They are respecting the best thing about America. It’s a dog whistle to the racists among us to say otherwise.
They, and all of us, should protest how black Americans are treated in this country. And if you don’t think white privilege is a fact, you don’t understand America.
Cosmetics giant L’Oreal recently fired Munroe Bergdorf for her comments regarding the white supremacist terror acts in Charlottesville. Bergdorf, a black transgender model hired as the face of the company’s diversity campaign, wrote on Facebook:
Honestly I don’t have energy to talk about the racial violence of white people any more. Yes ALL white people.
Because most of ya’ll don’t even realise or refuse to acknowledge that your existence, privilege and success as a race is built on the backs, blood and death of people of colour. Your entire existence is drenched in racism. From micro-aggressions to terrorism, you guys built the blueprint for this s***.
It’s complicated. In a follow-up statement, Bergdorf said she was addressing society as a whole and a system “rooted in white supremacy-designed to benefit, prioritize and protect white people before anyone of any other race.” She argues that white people are socialized to be racist, just as men are socialized to be sexist. The onus is on each person to “unlearn” that socialization, she adds.
What Bergdorf appeared to be talking about is systemic racism — the kind based in historical inequities that has ongoing wide-reaching effects, from economic marginalization to daily microaggressions to unequal treatment in the criminal justice system — as distinct from individual racism.
Felicia Sanders, one of the few survivors, told the courtroom early on that Roof belonged in the pit of hell. Months later, she said that because of him she can no longer close her eyes to pray. She can’t stand to hear the sound of firecrackers, or even the patter of acorns falling. Because of Dylann Roof, Felicia Sanders had been forced to play dead by lying in her dying son’s blood, while holding her hand over her whimpering grandbaby’s mouth. She had pressed her hand down so tight that she said she feared she would suffocate the girl. Eighteen months later, Felicia Sanders pointed that same hand toward Dylann Roof in the courtroom and said, with no doubt in her voice at all, that it was simple — that man there was “pure evil.”
Their vitriol was warranted but also unexpected, since in most of the press coverage of the shooting it had largely been erased. Almost every white person I spoke with in Charleston during the trial praised the church’s resounding forgiveness of the young white man who shot their members down. The forgiveness was an absolution of everything. No one made mention that this forgiveness was individual, not collective. Some of the victims and their families forgave him, and some of them did not. No one acknowledged that Dylann Roof had not once apologized, shown any remorse, or asked for this forgiveness. Or the fact that with 573 days to think about his crime, Dylann Roof stood in front of the jurors and, with that thick, slow tongue of his, said without any hesitation whatsoever, “I felt like I had to do it, and I still feel like I had to do it.”
On the first morning that Felicia Sanders testified, I was seated directly behind Dylann Roof’s mother, and because she is skin and bones, it was apparent that she was having some kind of fit. She trembled and shook until her knees buckled and she slid slowly onto the bench, mouth agape, barely moving. She said, over and over again, “I’m sorry. I’m so sorry.” She seemed to be speaking to her boyfriend, but maybe it was meant for Felicia Sanders, who was soon to take the stand. A communiqué that was a part of the bond that mothers have, one that was brought up by the radiant shame one must feel when your son has wreaked unforgivable havoc on another mother’s child. Whatever it was, it was Gothic.
I saw your truck parked in front of the Rite-Aid, right by the Dunkin Donuts. Two large Confederate flags were attached to the back of it, waving in the wind. The American flag was, incongruously, in the center. And, I have to confess, I don’t get it.
Part of me wanted to ask obvious questions: You know you are in New Hampshire, right? And, you know New Hampshire was not a part of the Confederacy?
I ask this because I’m not so sure you do. Here we are in a northern town, a place that gave her sons up to the Union Army and lost them on the battlefields of the Civil War. A place where locals organized early against slavery and led the charge against it across the country. A place where 150 years ago that flag would have been seen as a symbol of treason.
I live in Vermont. It’s a pretty liberal place; along with Hawaii, Vermont had the lowest statewide level of support for Trump in the 2016 election. But it is also a very white place…the second whitest state in the US as of the last census. Earlier this week, I drove past a house with the Confederate flag hanging on a flagpole in the front yard, right below the American flag. It’s not something you see super-often, but you do see it, along with Blue Lives Matter bumper stickers, Take Back Vermont signs painted on barns, and the perhaps well-intentioned older white couple holding up “We Believe Black Lives Matter Because All Lives Matter” signs on a small town sidewalk after the white supremacist demonstration in Charlottesville. Last year at the Champlain Valley Fair, there were multiple vendors selling Confederate flags, shirts, bandanas, and the like.
I am inclined to agree with Heath on this: the display of the Confederate flag is racist.
I think you believe that the flag brands you as a “rebel” or somehow honors your outlook on life. It doesn’t. It brands you as a racist. You may not think you are one, but flying that flag is a racist act.
I know that right now you are saying, “But I’m not a racist!” “Heritage, not hate!” But this isn’t your heritage. It’s mine. And it is hate. And it is racism. And every time you put that flag on the back of your car, we all go back in time a little. And the past wasn’t so great for many of our neighbors.
In his 1945 book The Open Society and Its Enemies, political philosopher Karl Popper asserted that tolerance need not be extended to those who are intolerant.
Less well known is the paradox of tolerance: Unlimited tolerance must lead to the disappearance of tolerance. If we extend unlimited tolerance even to those who are intolerant, if we are not prepared to defend a tolerant society against the onslaught of the intolerant, then the tolerant will be destroyed, and tolerance with them. In this formulation, I do not imply, for instance, that we should always suppress the utterance of intolerant philosophies; as long as we can counter them by rational argument and keep them in check by public opinion, suppression would certainly be unwise. But we should claim the right to suppress them if necessary even by force; for it may easily turn out that they are not prepared to meet us on the level of rational argument, but begin by denouncing all argument; they may forbid their followers to listen to rational argument, because it is deceptive, and teach them to answer arguments by the use of their fists or pistols. We should therefore claim, in the name of tolerance, the right not to tolerate the intolerant. We should claim that any movement preaching intolerance places itself outside the law, and we should consider incitement to intolerance and persecution as criminal, in the same way as we should consider incitement to murder, or to kidnapping, or to the revival of the slave trade, as criminal.
The last part bears repeating:
We should therefore claim, in the name of tolerance, the right not to tolerate the intolerant. We should claim that any movement preaching intolerance places itself outside the law, and we should consider incitement to intolerance and persecution as criminal, in the same way as we should consider incitement to murder, or to kidnapping, or to the revival of the slave trade, as criminal.
The photo above was taken by Steve Helber of Charlottesville resident Corey Long pointing an improvised flamethrower at a group of white supremacists this past weekend. Yesha Callahan of The Root interviewed Long about that moment:
“At first it was peaceful protest,” Long said softly as he spoke. “Until someone pointed a gun at my head. Then the same person pointed it at my foot and shot the ground.”
Long said the only weapon he had was a can of spray paint that a white supremacist threw at him earlier, so he took a lighter to the spray paint and turned it into a flame thrower. And a photographer snapped the photo.
But inside every photograph is an untold story. If you look closely at Long’s picture, there’s an elderly white man standing in between Long and his friend. The unknown man was part of the counterprotests, too, but was afraid, and Long and his friends were trying to protect him. Even though, Long says, those who were paid to protect the residents of Charlottesville were doing just the opposite.
This is perhaps the best on-the-ground view of what went down in Charlottesville over the weekend. It’s graphic in spots. Prepare to get angry and sad and frustrated and scared.
On Saturday hundreds of white nationalists, alt-righters, and neo-Nazis traveled to Charlottesville, Virginia to participate in the “Unite the Right” rally. By Saturday evening three people were dead — one protester, and two police officers — and many more injured.
“VICE News Tonight” correspondent Elle Reeve went behind the scenes with white nationalist leaders, including Christopher Cantwell, Robert Ray, David Duke, and Matthew Heimbach — as well as counter-protesters. VICE News Tonight also spoke with residents of Charlottesville, members of the Black Lives Matter movement, and the Charlottesville Police.
From the neo-Nazi protests at Emancipation Park to Cantwell’s hideaway outside of Virginia, “VICE News Tonight” provides viewers with exclusive, up close and personal access inside the unrest.
The way to approach it, I think, is not to ask, “What would it be like to be black?” but to seriously consider what it is like to be white. That’s something white people almost never think about. And what it is like to be white is not to say, “We have to level the playing field,” but to acknowledge that not only do white people own the playing field but they have so designated this plot of land as a playing field to begin with. White people are the playing field. The advantage of being white is so extreme, so overwhelming, so immense, that to use the word “advantage” at all is misleading since it implies a kind of parity that simply does not exist.
It is now common — and I use the word “common” in its every sense — to see interviews with up-and-coming young movie stars whose parents or even grandparents were themselves movie stars. And when the interviewer asks, “Did you find it an advantage to be the child of a major motion-picture star?” the answer is invariably “Well, it gets you in the door, but after that you’ve got to perform, you’re on your own.” This is ludicrous. Getting in the door is pretty much the entire game, especially in movie acting, which is, after all, hardly a profession notable for its rigor. That’s how advantageous it is to be white. It’s as though all white people were the children of movie stars. Everyone gets in the door and then all you have to do is perform at this relatively minimal level.
Additionally, children of movie stars, like white people, have at — or actually in — their fingertips an advantage that is genetic. Because they are literally the progeny of movie stars they look specifically like the movie stars who have preceded them, their parents; they don’t have to convince us that they can be movie stars. We take them instantly at face value. Full face value. They look like their parents, whom we already know to be movie stars. White people look like their parents, whom we already know to be in charge. This is what white people look like — other white people. The owners. The people in charge. That’s the advantage of being white. And that’s the game. So by the time the white person sees the black person standing next to him at what he thinks is the starting line, the black person should be exhausted from his long and arduous trek to the beginning.
“What Is Systemic Racism?” is an 8-part video series that shows how racism shows up in our lives across institutions and society: Wealth Gap, Employment, Housing Discrimination, Government Surveillance, Incarceration, Drug Arrests, Immigration Arrests, Infant Mortality… yes, systemic racism is really a thing.
The reason why this matters should be obvious. Just like extra effort can harness the power of compound interest in knowledge and productivity, even tiny losses that occur frequently can add up to a large deficit. If you are constantly getting dinged in even small ways just for being black, those losses add up and compound over time. Being charged more for a car and other purchases means less life savings. Less choice in housing results in higher prices for property in less desirable neighborhoods, which can impact choice of schools for your kids, etc. Fewer callbacks for employment means you’re less likely to get hired. Even if you do get the job, if you’re late for work even once every few months because you get stopped by the police, you’re a little more likely to get fired or receive a poor evaluation from your boss. Add up all those little losses over 30-40 years, and you get exponential losses in income and social status.
And these losses often aren’t small at all, to say nothing of drug offenses and prison issues; those are massive life-changing setbacks. The war on drugs and racially selective enforcement have hollowed out black America’s social and economic core. There’s a huge tax on being black in America and unless that changes, the “American Dream” will remain unavailable to many of its citizens.
New Orleans mayor Mitch Landrieu recently gave a speech about why the city chose to remove four Confederate monuments. Here’s a snippet from the transcript…it’s worth reading or watching in full.
The historic record is clear: the Robert E. Lee, Jefferson Davis, and P.G.T. Beauregard statues were not erected just to honor these men, but as part of the movement which became known as The Cult of the Lost Cause. This ‘cult’ had one goal — through monuments and through other means — to rewrite history to hide the truth, which is that the Confederacy was on the wrong side of humanity.
First erected over 166 years after the founding of our city and 19 years after the end of the Civil War, the monuments that we took down were meant to rebrand the history of our city and the ideals of a defeated Confederacy.
It is self-evident that these men did not fight for the United States of America, They fought against it. They may have been warriors, but in this cause they were not patriots.
These statues are not just stone and metal. They are not just innocent remembrances of a benign history. These monuments purposefully celebrate a fictional, sanitized Confederacy; ignoring the death, ignoring the enslavement, and the terror that it actually stood for.
After the Civil War, these statues were a part of that terrorism as much as a burning cross on someone’s lawn; they were erected purposefully to send a strong message to all who walked in their shadows about who was still in charge in this city.
The presence of the monuments became something that was impossible for Landrieu and the city to ignore for any longer:
Another friend asked me to consider these four monuments from the perspective of an African American mother or father trying to explain to their fifth grade daughter who Robert E. Lee is and why he stands atop of our beautiful city. Can you do it?
Can you look into that young girl’s eyes and convince her that Robert E. Lee is there to encourage her? Do you think she will feel inspired and hopeful by that story? Do these monuments help her see a future with limitless potential? Have you ever thought that if her potential is limited, yours and mine are too?
For years, a white woman named Lisa Davis was paying the price (sometimes literally) for tickets issued to other women named Lisa Davis living in NYC.
Finally, the DMV told me that I wasn’t the victim of identity theft; there was simply another Lisa S Davis with the same birthday in New York City. Our records were crossed. When cops run a license, they don’t check the person’s address, signature, or social security numbers. They check the name and the birthday, and both the other Lisa S Davis’s and mine were the same. We were, in the eyes of the law, one person, caught in a perfect storm of DMV and NYPD idiocy.
In fighting all of these improperly filed tickets, Davis learned that most of them issued for bullshit “broken windows” misdemeanors in predominately minority neighborhoods.
It was then that it became clear to me: the reason for the tickets wasn’t that these Lisa Davises were petty criminals. The reason was likely that they lived in highly policed areas where even the smallest infractions are ticketed, the sites of “Broken Windows” policing. The reason, I thought, was that they weren’t white.
That could have been the “proof” I offered to the judge. Brownsville’s population is less than 1% white. It almost couldn’t have been me. My neighborhood, though fairly diverse (and cheap) when I moved there in the early 90s, is now 76% white. I have never heard of anyone getting tickets in my neighborhood for any of the infractions committed by the Lisa Davises in neighborhoods of color.
I felt there was only one thing to do. I had to find the Lisa Davises, to untangle myself from them, to talk to them about being Lisa Davises, and to see if they agreed with my supposition: that the real “crime” they had committed was being non-white.
TCI, as it was known — was wildly profitable. Period accounts attribute the company’s booming success to the “sage” “energetic” “accomplished” entrepreneurial white developers of “intrepidity and public spirit” who capitalized upon the “admirable richness of the coal flora of Alabama.” But the true key to TCI’s “profits” lay in a deadly contract the company managed to negotiate with the state of Alabama in 1888.
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