Obama is not simply America’s first black president—he is the first president who could credibly teach a black-studies class. He is fully versed in the works of Richard Wright and James Baldwin, Frederick Douglass and Malcolm X. Obama’s two autobiographies are deeply concerned with race, and in front of black audiences he is apt to cite important but obscure political figures such as George Henry White, who served from 1897 to 1901 and was the last African American congressman to be elected from the South until 1970. But with just a few notable exceptions, the president had, for the first three years of his presidency, strenuously avoided talk of race.
But despite Obama’s post-election reluctance to talk about race, he has always displayed both an obvious affinity for black culture and a distinct ability to defy black America’s worst self-conceptions.
The perfect statement of the Obama era, a time marked by a revolution that must never announce itself, by a democracy that must never acknowledge the weight of race, even while being shaped by it. Barack Obama governs a nation enlightened enough to send an African American to the White House, but not enlightened enough to accept a black man as its president.
By virtue of his background—the son of a black man and a white woman, someone who grew up in multiethnic communities around the world—Obama has enjoyed a distinctive vantage point on race relations in America. Beyond that, he has displayed enviable dexterity at navigating between black and white America, and at finding a language that speaks to a critical mass in both communities. He emerged into national view at the Democratic National Convention in 2004, with a speech heralding a nation uncolored by old prejudices and shameful history. There was no talk of the effects of racism. Instead Obama stressed the power of parenting, and condemned those who would say that a black child carrying a book was “acting white.” He cast himself as the child of a father from Kenya and a mother from Kansas and asserted, “In no other country on Earth is my story even possible.” When, as a senator, he was asked if the response to Hurricane Katrina evidenced racism,Obama responded by calling the “ineptitude” of the response “color-blind.”
Before Barack Obama, the “black president” lived in the African American imagination as a kind of cosmic joke, a phantom of all that could never be. White folks, whatever their talk of freedom and liberty, would not allow a black president. They could not tolerate Emmett’s boyish gaze. Dr. King turned the other cheek, and they blew it off. White folks shot Lincoln over “nigger equality,” ran Ida Wells out of Memphis, beat Freedom Riders over bus seats, slaughtered Medgar in his driveway like a dog. The comedian Dave Chappelle joked that the first black president would need a “Vice President Santiago”—because the only thing that would ensure his life in the White House was a Hispanic president-in-waiting. A black president signing a bill into law might as well sign his own death certificate. When Chappelle tried to imagine how a black George W. Bush would have justified the war against Saddam Hussein, his character (“Black Bush”) simply yelled, “The nigger tried to kill my father!”
But despite Obama’s post-election reluctance to talk about race, he has always displayed both an obvious affinity for black culture and a distinct ability to defy black America’s worst self-conceptions.
The perfect statement of the Obama era, a time marked by a revolution that must never announce itself, by a democracy that must never acknowledge the weight of race, even while being shaped by it. Barack Obama governs a nation enlightened enough to send an African American to the White House, but not enlightened enough to accept a black man as its president.
By virtue of his background—the son of a black man and a white woman, someone who grew up in multiethnic communities around the world—Obama has enjoyed a distinctive vantage point on race relations in America. Beyond that, he has displayed enviable dexterity at navigating between black and white America, and at finding a language that speaks to a critical mass in both communities. He emerged into national view at the Democratic National Convention in 2004, with a speech heralding a nation uncolored by old prejudices and shameful history. There was no talk of the effects of racism. Instead Obama stressed the power of parenting, and condemned those who would say that a black child carrying a book was “acting white.” He cast himself as the child of a father from Kenya and a mother from Kansas and asserted, “In no other country on Earth is my story even possible.” When, as a senator, he was asked if the response to Hurricane Katrina evidenced racism,Obama responded by calling the “ineptitude” of the response “color-blind.”
Before Barack Obama, the “black president” lived in the African American imagination as a kind of cosmic joke, a phantom of all that could never be. White folks, whatever their talk of freedom and liberty, would not allow a black president. They could not tolerate Emmett’s boyish gaze. Dr. King turned the other cheek, and they blew it off. White folks shot Lincoln over “nigger equality,” ran Ida Wells out of Memphis, beat Freedom Riders over bus seats, slaughtered Medgar in his driveway like a dog. The comedian Dave Chappelle joked that the first black president would need a “Vice President Santiago”—because the only thing that would ensure his life in the White House was a Hispanic president-in-waiting. A black president signing a bill into law might as well sign his own death certificate. When Chappelle tried to imagine how a black George W. Bush would have justified the war against Saddam Hussein, his character (“Black Bush”) simply yelled, “The nigger tried to kill my father!”
No comments:
Post a Comment