‘I am not, nor ever have been, in favour of bringing about in any way the social and political equality of the white and black races; that I am not, nor ever have been in favour of making voters of the free negroes, or jurors, or qualifying them to hold office, or having them marry with white people. I will say in addition that there is a physical difference between the white and black races which, I suppose, will forbid the two races living together upon terms of social and political equality; and inasmuch as they cannot so live, that while they do remain together, there must be the position of the superiors and the inferiors; and that I, as much as any other man, am in favour of the superior position being assigned to the white man.’
– Abraham Lincoln.
From WE Woodward’s A New American History – Published by Faber and Faber Ltd.
- 1
Towards the end of last year, I was asked to write a book on racism.
At a glance, it appeared to be manna from heaven for me.
But in the event it was a cutthroat assignment. I was approached by a small East European ‘publishing’ company to write a book-length critique of Professor Ibram X Kendi’s important How to be an Antiracist.
Apart from the research and writing that was to go into this ‘ambitious’ project, I was summoned to do a portion of the publishing work as well. I had to format and edit; tasks traditionally assigned to publishing staff.
I was naïve. A story for another day. We are here to talk about how to be an antiracist. Not a non-racist or non-racialist. An antiracist. There are differences.
- 2
What was refreshing for me in writing the critical overview of Kendi’s book was the opportunity of being able to read his book at least half a dozen times. I was provided with more than enough interest, personal intrigue and stimulation. It is a book that deserves to be read by all. This material opportunity was self-funded.
By publishing rights, I can return to the book and re-write it for both your benefit and for others who will be seeing it in magazine form elsewhere. Kendi’s work was merely a reference point for me. I found at times, sometimes with a little irritation, that Kendi was oblivious to history. Or was this deliberate? Because as you know, ignorance is not hereditary nor is it an inheritance. It is a personal choice.
Outing (white) racism as it manifested itself throughout recorded history, Professor Kendi chooses the Portuguese enslavement of the Angolans during the 14th century. And therein begins his tale. But there is no summarized account of the ancient history that preceded the Portuguese slavers and their Angolan slaves, with perhaps one of the most famous examples being that of the Israelites’ enslavement by the Egyptians. Whether Biblical or orally told throughout generations by the elders on the evening of Shabbat, it is a colorful account nevertheless.
Of course, in context with the book’s central theme, the slave highlight is American and Abraham Lincoln’s response to it is critical. And of course, the generations that followed after what turned out to be one of the most brutal wars fought have been mentioned by Kendi. But to his credit, he does acknowledge his omissions. New discoveries made by him in personal life, not through academia; turn out to be enlightening and ennobling.
- 3
My personal highlight of Kendi’s acknowledgements was his about-turn towards gay men and lesbian women and of course his statement of intent highlighting the fact, the very fact, that amongst all of the country’s minorities, black African-American transgendered women are The most marginalized (my emphasis). The choice of words was perhaps polite, given Kendi’s conversion to antiracism. Perhaps the following would have been apt as well?
The most oppressed!
So, to my mind, by focusing attention on the most marginalized in our multicultural societies, we might eventually make some headway in ridding our societies of racism and all forms of oppression. I have been told. I have been questioned. Is this a pipe-dream? Is this a mission impossible? I think not. Indeed, one of the last century’s most famous anti-racists said it himself. It only looks impossible until it is done.
And to my mind, if we do nothing now, just as a so-called non-racist would, we will continue going around in circles for the next few generations. But in the interim, you would usually find too that those of us who find ourselves on the wrong side of the railway tracks as it were, are usually the ones that do stand up to be counted. I find myself in that group today. I was always there. Indeed, it was about five years ago that a professed (not self-confessed) racist once accused me of sitting on the fence.
That may well have been the case back then in the sense that I was endeavoring to practice diplomacy. But it is an unworkable solution towards those who remain unrepentant, and for that matter, ignorant. I suspect that professed non-racialists are the fence-sitters of note. But not antiracists. Antiracists get off their backsides and do something about the racial oppression and for that matter, once more, about all other forms of oppression and prejudice.
As far as I am concerned, the day has long passed to be making compromising decisions or placing one’s self in compromising positions. You are either in. Or you are out. I’m out. Are you?
- 4
When drawing up my review of Kendi’s book I was given space for expressing myself on a personal level. The literary reader would usually regard this as subjectivity but I did my best in keeping this to a minimum. As it turned out, I never really needed to draw too much on my personal experiences with racism and all other forms of discrimination. Because it is all out there. And it was not necessary for me to draw too much on Kendi’s autobiographical references either.
I was able to quote from history as I had read it, and understood it. And today, I am still making new discoveries.
- 5
Professor Ibram Kendi’s motivations for wanting to publish a book like this reminds me of my own revelations of last year. It is coincidental that the book was published in the same year I chose to be more forthright in my personal views about racism and all forms of discrimination – gender, sex, class, culture, religion, political. Both Kendi and I seem to agree that there can be no compromise in endeavoring to trample racism deep into the ground. I am also reminded of two contrasting views on this stance.
A wise gentleman once suggested to me that it would be wholly unrealistic and naïve to crack racism and confine it to oblivion. And my partner suggested that it remains a case of ‘live and let live’. And to continue to respect those who hold opposing views to me. What she is in effect saying is let them believe that racism has its place in twenty-first century society. And for that matter, let the gender prejudice and abuse continue.
But in her case, she has simply grown tired of it all. I am tired too. Kendi, a few years older than my partner, in spite of his personal battles with cancer, is as fresh as a daisy. Perhaps as an African American gentleman, he would not have appreciated the idiomatic reference but perhaps since his awakening towards LGBTQI+ life, he would not have minded. What can I say; we are in this together, brother.
- 6
If you are remotely curious about how to come to the point in your life where you would finally be able to rid yourself of racism, be free from it all, whether as a white person or black, you have got to read this book. Needless to say that if you are sick and tired of racism and want it to end, just like me, then you will eventually come to a position of antiracism. And if you are a woman or part of the LGBTQI+ community in terms of your gender or sexual orientation, then it would be nice for you to get a (sensitive) male perspective on how to combat (not accommodate) racism and gender oppression.
- 7
Many of Kendi’s references to racism are anecdotal, drawn as they are from personal experience, and that at least is refreshing. It is at least honest. But the objectivity is, critically, qualified. Whilst I did have misgivings about Kendi’s references to slavery, I was enthralled with his accounts of structural racism since American independence right through to the present day.
He, for instance, gave me a new perspective on the likes of the Clintons and Malcolm X. And is it any wonder then that President Obama overcame. Incidentally, and this came as no surprise to me, Obama was a far greater admirer of the late Malcolm X than fellow-Nobel Peace Prize laureate, Dr. Martin Luther King Jnr. For the record, I had examined the former president’s own literary accounts some years ago just after he was inaugurated as the first African American, black, biracial, call him what you will, President of the United States of America. Never mind her philandering husband, but Hilary Clinton was found out. And we did not need Trump to out her. He is one to talk. Lincoln’s view of slavery and the Civil War was important to mention. And if you thought Donald Trump was bad, then roll back the years to Reaganism and the (so-called) New Deal. It is rather curious but it seems to be the case that it was only the Kennedy brothers who offered a beacon of hope in terms of disseminating and disemboweling structural and legislative racism.
But they were assassinated.
By any means necessary.
- 8
An effective way to propagate a good story is to tell the truth. Kendi, to my mind has done justice to truth-telling. I particularly enjoyed his tales on the Biblical Apostle Paul and the radical antiracist Malcolm X. Paul was unstinting in his views on how men and women should live their lives while Jesus Christ was a lot more conciliatory. Malcolm X also had his Damascus moment when he saw through the fault lines of the Nation of Islam.
And this perhaps is one of the highlights of the book. Kendi sermonizes that one – as a black man – cannot overcome and oppose white supremacy by exhibiting racist behavior against the opponent. It is impractical and downright hypocritical. I was given a new perspective on the historic Black Lives Matter campaign and can say that, even as a South-African born (white) male, I am fully behind it. Speaking of which, I could easily contrast America’s racial history with that of South Africa.
As I have said elsewhere, racism in South Africa has come full circle.
- 9
Perhaps a timely note on the South African cultural and racial condition, circa August 2021, would be appropriate at this point.
The country is sucked into a massive third wave of yet another deadly variant of what started out as the ‘novel’ coronavirus. But to make matters worse, a minority of the country’s black majority population went on the rampage. In what began as a mock-protest against former president Jacob Zuma’s overdue incarceration, it was deemed to be a good time to go looting and burning. Damage untold, billions in revenue to the country lost, even vaccine vials pillaged. Numerous small businesses, most of them black-owned, collapsed.
But the master of ceremonies to this looting spree merely showed up the aftermath, surrounded by two inept generals. Allow me to explain. Many ‘thinking’ South Africans would demand to differ but to my mind, South African President, Cyril Ramaphosa is the most hideous exemplar of a 21st century model racist. What Trump could have learned from this man. What the Clintons admired about this man. Professing non-racialism and unity in diversity, the country’s president rubberstamps structural racism.
- 10
Minorities are still denied fair and equal opportunities in formal job markets. Former finance minister, Trevor Manuel is complicit in this pretense of equality, heading up the country’s largest but misfiring and underachieving insurance company. It all began when the country’s ruling party and its previous oppressors agreed to a deal known otherwise in history as the Sunset Clause. Instead of abiding by the world’s most liberal, fair and just constitution, which Ramaphosa ironically oversaw, the ANC and NP (National Party) under the pretense of ensuring a smooth transition from apartheid to democracy, made sure that they retained a lion’s share of the country’s vast resources.
- 11
I do not believe that a classless society is possible, nor is it necessary. Indeed, it is as Karl Marx once said; each to his (and her) own. But the current pandemic has allowed every right-thinking lady and gentleman to see the fault-lines of the world’s crass inequality. South Africa continues to burden itself as the most unequal in the world. Brazil and the Philippines are not far behind. The inequality continues to be based or influenced by race, gender and materialism. Inasmuch as numerous neo-rightwing Red belters would wish to violently disagree, there is strength in diversity. Cultural diversity is not only desirable for me and many likeminded men and women but necessary.
- 12
Let’s assume that you are amongst the world’s richest ten percent. What happens to your enterprise when the remaining ninety percent runs out of the means to purchase your goods and services? You go bust!
Good-bye!
‘We are being called like our forefathers and foremothers to be the moral defibrillators of our time … That is why I’m so concerned about those that say so much about what God says so little, while saying so little about what God says so much. And so in my heart, I’m troubled. And I’m worried about the way faith is cynically used by some to serve hate, fear, racism, and greed.
When we fight for 15 (on minimum wage) and a union and universal health care and public education and immigrant rights and (LGBT) rights, we are reviving the heart of our democracy.
When we develop tax and trade policies that no longer funnel our prosperity to the wealthy few, we are reviving the heart of our democracy.
When we hear the legitimate discontent of Black Lives Matter and come together to renew justice in our criminal justice system, we are embracing our deepest moral values and reviving the heart of our democracy.’
- Bishop CL Franklin, father of Aretha Franklin.
From June Sarpong’s Diversify, Published by HQ, 2017.