The history teacher in our family recently completed a tour of the Martin Luther King Jr. complex on Auburn Avenue.
Throughout the King memorial site, she noticed, a pantheon of civil rights greats throughout U.S. history are lauded -- with one glaring omission.
Booker T. Washington, the first great leader of African-Americans in the post-slavery era, who emphasized economic self-reliance above all else -- including the immediate pursuit of social equality -- is a nonperson at the King Center. He is an invisible man.
Some might consider the historical slight to be inconsequential. But it goes some distance toward explaining the hurdle that still faces Herman Cain and his -- so far -- surprisingly successful quest for the GOP presidential nomination.
Jim Galloway, the author of the column, doesn't really bother to explain what, specifically, Washington can tell us about Cain. It's implied that Cain has no black following because African-Americans have turned away from the self-help model of leadership, and more toward a protest model.
I can't speak for the King Center, but in the black pantheon, Booker T. Washington is anything but an invisible man. There are scores of schools named after him across the country, and parks stretching from Charlottesville to Harlem. There are statues of him in Cleveland, Franklin, Virginia and Tuskegee, Alabama where he founded an HBCU.
The black poet Dudley Randall, wrote a really bad poem about his debate with W.E.B. Du Bois which black kids, like me, were forced to recite at the point of the bayonet. My middle school divided groups of classes into teams, each named after a black hero. Only Booker T Washington got two teams (The "Booker T" team and the "Washington" team.)
Moreover, the ideas advanced by Washington, surely contested in his time, weren't exactly heretical in the history of black education. No less than Frederick Douglass once argued against sending black freedman to learn "Greek and Latin" in favor of more practical vocations:
Accustomed as we have been to the rougher and harder modes of living, and of gaining a livelihood, we cannot and we ought not to hope that in a single leap from our low condition, we can reach that of Ministers, Lawyers, Doctors, Editors, Merchants, etc. These will doubtless be attained by us; but this will only be when we have patiently and laboriously, and I may add successfully, mastered and passed through the intermediate gradations of agriculture and the mechanic arts. Besides, there are (and perhaps this is a better reason for my view of the case) numerous institutions of learning in this country, already thrown open to colored youth...
We must become mechanics; we must build as well as live in houses; we must make as well as use furniture; we must construct bridges as well as pass over them, before we can properly live or be respected by our fellow men. We need mechanics as well as ministers. We need workers in iron, clay, and leather. We have orators, authors, and other professional men, but these reach only a certain class, and get respect for our race in certain select circles. To live here as we ought we must fasten ourselves to our countrymen through their every-day, cardinal wants. We must not only be able to black boots, but to make them. At present we are, in the northern States, unknown as mechanics. We give no proof of genius or skill at the county, State, or national fairs. We are unknown at any of the great exhibitions of the industry of our fellow-citizens, and being unknown, we are unconsidered.
Sound familiar? Douglass was, at that point, attempting to raise funds for a vocational school, a dream which Washington would fulfill.
Black Republicans like to reconcile the fact that they belong to the party of Obama Waffles and birtherism by citing Booker T. Washington as a model. But whereas these Republicans tend to draw their support almost entirely from whites, Booker T. Washington was the dominant black leader of his time. Washington, much like the dominant black leader of our time, was biracial. He built a black institution, that educated black people, and took his message to black audience. In short, Washington was a legitimate organic black conservative, rooted in the black community, propelled forth by his relationship to that community.
The actual roots of Herman Cain's "brainwashed" critique lay not in the words of Washington, but in another political tradition--the tradition of telling white populists what they like to hear:
I am firmly rooted in the conviction that negroism, as exemplified in the American type, is an attitude of mental density, a kind of spiritual sensuousness...
The negro not only lacks a fair degree of intuitive knowledge, but so dense is his understanding that he blindly follows weird fantasies and hideous phantoms. So great is his predilection in this direction, that he appears incapable of understanding the difference between evidence and assertion, proof and surmise. These facts warrant the conclusion that negro intelligence is both superficial and delusive, because, though such people excel in recollections of a concrete object, their retentive memories do not enable them to make any valuable deductions, either from the object itself, or from their familiar experience with it.
That's William Hannibal Thomas a black man, who in his time, had seen his share of racism and sacrifice. But Smith ultimately decided to side with the white populists of his time, as opposed to against them. Smith enjoyed about as much black support then, as Herman Cain enjoys now. He found no quarter in the black community--least of all from one Booker T, Washington-- "It is sad to think of a man without a country," Washington wrote of Smith. "It is even sadder to think of a man without a race."
Within black leadership, the span of Washington's political progeny is rather stunning. It includes black nationalists like Marcus Garvey (who cited Washington as influence) and Malcolm X (whose parents were Garveyites.) It includes Bill Cosby and Barack Obama (as I argued here.) And it includes my Black Panther father, who used to force-feed us doses of Up From Slavery. There is, as there always has been, a large number of black conservatives. That they largely happen to vote Democratic says more about the GOP then it does about "brainwashing."
The notion of self-help and economic power is deeply seductive and has always had strong appeal in the black community. It's comforting to think that black people abandoned it because they were seduced by wild-eyed activists. In fact no one did more to discredit Washington's ideas than the white populists who answered his call for conciliation with the worst wave of home-grown terror in American history, and the government officials who, at every level, either looked away or joined in.
And yet when you look at the debates over how Obama addresses black audiences, it's clear that Washington endures.
“Here is what I would like for you to know: In America, it is traditional to destroy the black body—it is heritage.”
Last Sunday the host of a popular news show asked me what it meant to lose my body. The host was broadcasting from Washington, D.C., and I was seated in a remote studio on the far west side of Manhattan. A satellite closed the miles between us, but no machinery could close the gap between her world and the world for which I had been summoned to speak. When the host asked me about my body, her face faded from the screen, and was replaced by a scroll of words, written by me earlier that week.
The host read these words for the audience, and when she finished she turned to the subject of my body, although she did not mention it specifically. But by now I am accustomed to intelligent people asking about the condition of my body without realizing the nature of their request. Specifically, the host wished to know why I felt that white America’s progress, or rather the progress of those Americans who believe that they are white, was built on looting and violence. Hearing this, I felt an old and indistinct sadness well up in me. The answer to this question is the record of the believers themselves. The answer is American history.
Female athletes have historically received very little attention from activists and advocates for gender equality. Why?
When I told my friends and family I’d be going to Brazil for the World Cup last year, they looked at me like I’d just won the lottery. In a sense, I had; I’d entered a lottery just to be able to purchase tickets. In Recife, I attended games at a brand-new stadium with a bright-green grass pitch, along with 40,000 other soccer fans from around the world. For months leading up to the event I saw news coverage on TV, in newspapers, and in magazines hyping Team USA, even though they had a virtually nonexistent chance of victory. By the time I left for Brazil, friends who I never knew to be soccer fans were telling me who their favorite players were, jealous that I would see “our boys” play against the tournament favorites, Germany.
In Sunday’s referendum, voters firmly rejected Europe’s plan to bail out the country’s economy. What’s next?
Updated on July 5, 2015 4:57 pm
On Sunday, Greek citizens took to the polls in a controversial referendum asking them whether they support a plan calling for continued economic austerity in exchange for debt relief. Their answer—with more than 70 percent of the votes counted—was a resounding “no.”The outcome means that next steps for the nation, which has fallen into arrears with the IMF and imposed capital controls to prevent a run on the banks, is largely uncertain. According to reports from Reuters, the country may next attempt to secure financing by asking for more emergency funding from the European Central Bank.
The referendum—which had asked Greeks to vote “yes” or “no” on a proposal from Eurogroup leaders to extend financing to the deeply indebted country— was called for by Greek Prime Minister Alexis Tsipras amid meetings of Eurozone leaders trying to come up with a deal to allow the country to avoid default. The call for the referendum effectively ended those discussions.
In 1992, the neuroscientist Richard Davidson got a challenge from the Dalai Lama. By that point, he’d spent his career asking why people respond to, in his words, “life’s slings and arrows” in different ways. Why are some people more resilient than others in the face of tragedy? And is resilience something you can gain through practice?
The Dalai Lama had a different question for Davidson when he visited the Tibetan Buddhist spiritual leader at his residence in Dharamsala, India. “He said: ‘You’ve been using the tools of modern neuroscience to study depression, and anxiety, and fear. Why can’t you use those same tools to study kindness and compassion?’ … I did not have a very good answer. I said it was hard.”
A new book by the evolutionary biologist Jerry Coyne tackles arguments that the two institutions are compatible.
In May 1988, a 13-year-old girl named Ashley King was admitted to Phoenix Children’s Hospital by court order. She had a tumor on her leg—an osteogenic sarcoma—that, writes Jerry Coyne in his book Faith Versus Fact, was “larger than a basketball,” and was causing her leg to decay while her body started to shut down. Ashley’s Christian Scientist parents, however, refused to allow doctors permission to amputate, and instead moved their daughter to a Christian Science sanatorium, where, in accordance with the tenets of their faith, “there was no medical care, not even pain medication.” Ashley’s mother and father arranged a collective pray-in to help her recover—to no avail. Three weeks later, she died.
The Islamic State is no mere collection of psychopaths. It is a religious group with carefully considered beliefs, among them that it is a key agent of the coming apocalypse. Here’s what that means for its strategy—and for how to stop it.
What is the Islamic State?
Where did it come from, and what are its intentions? The simplicity of these questions can be deceiving, and few Western leaders seem to know the answers. In December, The New York Times published confidential comments by Major General Michael K. Nagata, the Special Operations commander for the United States in the Middle East, admitting that he had hardly begun figuring out the Islamic State’s appeal. “We have not defeated the idea,” he said. “We do not even understand the idea.” In the past year, President Obama has referred to the Islamic State, variously, as “not Islamic” and as al-Qaeda’s “jayvee team,” statements that reflected confusion about the group, and may have contributed to significant strategic errors.
As the world frets over Greece, a separate crisis looms in China.
This summer has not been calm for the global economy. In Europe, a Greek referendum this Sunday may determine whether the country will remain in the eurozone. In North America, meanwhile, the governor of Puerto Rico claimed last week that the island would be unable to pay off its debts, raising unsettling questions about the health of American municipal bonds.
But the season’s biggest economic crisis may be occurring in Asia, where shares in China’s two major stock exchanges have nosedived in the past three weeks. Since June 12, the Shanghai stock exchange has lost 24 percent of its value, while the damage in the southern city of Shenzhen has been even greater at 30 percent. The tumble has already wiped out more than $2.4 trillion in wealth—a figure roughly 10 times the size of Greece’s economy.
Defining common cultural literacy for an increasingly diverse nation.
Is the culture war over?
That seems an absurd question. This is an age when Confederate monuments still stand; when white-privilege denialism is surging on social media; when legislators and educators in Arizona and Texas propose banning ethnic studies in public schools and assign textbooks euphemizing the slave trade; when fear of Hispanic and Asian immigrants remains strong enough to prevent immigration reform in Congress; when the simple assertion that #BlackLivesMatter cannot be accepted by all but is instead contested petulantly by many non-blacks as divisive, even discriminatory.
And that’s looking only at race. Add gender, guns, gays, and God to the mix and the culture war seems to be raging along quite nicely.
The show reveals what happened to Ray, while Bezzerides and Woodrugh investigate the mayor, and Frank indulges in some amateur dentistry.
Orr: More than a third of the way into this season of True Detective, I’d say that the two best scenes so far were adjacent ones, albeit ones in consecutive episodes: the last scene of episode two—the man in the bird mask appearing out of nowhere, the stunning (apparent) death of a principal character as the radio plays “I Pity the Fool”—and the first scene of tonight’s episode: Ray and his father in the bar, and yet clearly someplace else altogether, someplace otherworldly. “Where is this?” Ray asks. His dad replies, “I don’t know. You were here first.” Is this Ray’s dying vision? Is he a ghost who will watch the season unfold from beyond the grave?