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Download Download JOURNAL OF WORLD-SYSTEMS RESEARCH ISSN: 1076-156X | Vol. 27 Issue 1 | DOI 10.5195/JWSR.2021.1057 | jwsr.pitt.edu Blackness, Disposability, and the BlackVol. 1 Spirit| DOI 10.5195/JWSR.1 Marilyn Grell-Brisk University of California, Riverside [email protected] The most recent struggle for Black lives, is really a struggle for the recognition of Black people’s humanity and the possibility of a free life unadulterated by the ongoing violence of the anti-Black world of racial capitalism. Black Lives Matter! is at once a declarative scream that Black people are human and a demand that Black humanity be seen, recognized and accorded without question. And yet, the very fact that Black people’s humanity is not a given is a damning indictment of contemporary societies and the supposed emancipatory politics of humanism and liberal democracy. It is an indictment of the very way in which we define and construct humanity. If our humanity as Black people were unquestioned, we wouldn’t have to remind others that our lives, our being, our existence mattered. Black people are seen as disposable and perhaps not fully human. Black humanity in an anti-Black world, is at the heart of the books From #BlackLivesMatter to Black Liberation (Taylor 2016) and Ontological Terror: Blackness, Nihilism, and Emancipation (Warren 2018). What is Black being in an anti-Black world? How does Black lives matter in a world where Black abjection is the norm? How do we resist regimes of disposability continuously deployed in an effort to subjugate Black-ness? Keeanga-Yamahtta Taylor explores the pursuit of Black humanity and Black liberation, through the instrument of politics, by a new generation of movement organizers. Frustrated by the continued oppression of Black people within the liberal democratic order, epitomized in the casual Articles in vol. 21(2) and later of this journal are licensed under a Creative Commons Attribution 4.0 United States License. This journal is published by the University Library System, University of Pittsburgh as part of its D-Scribe Digital Publishing Program and is cosponsored by the University of Pittsburgh Press. Journal of World-Systems Research | Vol. 27 Issue 1 | Blackness, Disposability, and the Black Spirit 346 brutality of Black people by the police, young people organized to resist all forms of anti-Blackness under the banner of #BlackLivesMatter. For Taylor, the appearance of the movement when it did, during the presidency of America’s first Black president, is significant. Police brutality against Black folks has been an ongoing issue since the emergence of police forces in the post- emancipation period. However, the expansion of the Black economic elite, and the rise of a Black political class in the post-Civil Rights era, was incongruous with the concurrent sustained state- sanctioned oppression and violence of everyday Black people. The watershed moment was the murder of 18 year old Michael Brown by Ferguson, Missouri police officer Darren Wilson on August 9, 2014. Taylor speculates that this might have been the tipping point because of the inhumanity of having Brown’s body lay for four and a half hours festering in the hot sun while Black folks looked on, and his parents kept away from his body at gunpoint and with police dogs. Or the militarized response to the protests that emerged the days following the murder. For Taylor, the recent waves of protests and movement organizing for Black lives is a call to re-examine the structural roots of racism, Black inequality and anti-Black policies as previously articulated by Carmichael and Hamilton (1967) and the Kerner Commission (1968). It is a demand to abandon the justification for the inhumanity Black people experience on their moral failings, and to stop uplifting colorblindness and a supposed Black culture of poverty, while also supporting the economic and political advancement of a few Black folk who function to maintain a vision of America as a place where social mobility, freedom and the pursuit of happiness is possible for all. Taylor takes cause with this vision of America, where anyone, if they were capable of it, could attain a high standard of living regardless of their background. To give credence to the impression that America was a place of infinite possibilities, in the post-war period, massive amounts of government subsidies, such as interest-rate deductions and government-guaranteed mortgages were made available to American families. The American suburban life that blossomed, away from the agitating and Black cities, helped evoke an image of America as a land of plenty. However, these subsidies were unevenly distributed and Black people weren’t deemed worthy of and were excluded from these affirmative-action-type policies (Katznelson 2006). It was politically necessary then to point to something fundamentally wrong with Black culture, something innate to Black folks that did not allow them to thrive and prosper under America’s booming capitalist economy. And with the raging “red scare” and anti-communist movement of the post-war period, Black resistance organizing was stymied. The liberal social sciences, with their “objective” ways of explaining social phenomenon, did not point to biology as a reason for Black people’s inability to move flourish during America’s heyday—that was biological racism and too close to the eugenics programs of the Nazis. Instead, they blamed Black poverty on Black folks’ inability to assimilate into American culture (because apparently, Blacks still aren’t Americans), Black people’s lack of impulse control and weak ego structures, and a myriad of other psychological and behavioral traits. Structural obstacles such as housing and residential segregation and discrimination, leading to Black people’s inability to move out of expensive deplorable housing conditions (homes owned by whites who refused to maintain jwsr.pitt.edu | DOI 10.5195/JWSR.2021.1057 Journal of World-Systems Research | Vol. 27 Issue 1 | Grell-Brisk 347 those homes), employment discrimination, underfunding of public schools in Black communities, voting discrimination, and sustained police brutality, were ignored. This concerted effort to reduce Black economic and social inequality to issues of culture and morality meant that the solutions to overcome them required Black folk to undergo a personal transformation—a change in who they are—rather than programmatic or fiscal solutions. In this metric, if Black folks are overpoliced, it is not because they have been targeted, it’s due to their lack of personal responsibility. In the Civil Rights era, many articulated the structural roots of poverty in the Black community. The Kerner Commission made up of predominantly white elected officials, plainly stated that white racism was responsible for Black poverty. The Black Panther Party inspired by Malcom X, and Martin Luther King pointed to the intricate link between racism and capitalism and American imperialism which was at the core of Black poverty in America. The orientation to individual moral failings as the cause of Black folks’ inability to flourish in America, took root not least, according to Taylor, due to Black people themselves internalizing and accepting this view. Taylor gives a searing indictment of the Black political and economic elite for their part in this. Elites like President Barak Obama who lauded America as a place of possibilities like no other, or his My Brother’s Keeper program that sought to place the onus of Black success squarely on the Black man. Black people’s continued protest and resistance to deplorable conditions contributed to the turmoil and upheaval of the sixties and this took a toll on American life and America’s reputation abroad. Taylor argues that Black insurgency particularly in the workforce, affected everyone and between 1967 through 1974, the total number of labor strikes per year surpassed that of previous decades, costing hundreds of millions per day. Particularly with the postal strikes of the seventies, Black labor organizing played a significant role in improving worker conditions, but Taylor notes those strikes would not have been as effective had white workers not taken action too. The unified front of all workers was a real threat to the capitalist order. The following decade saw the beginning of the decline of American hegemony and domestically, a concerted effort was made to change the discourse around racism that included narrowing down the very definition of racism. Richard Nixon pivoted public discourse away from issues of race and America as an open society where anyone could succeed. In fact, he claimed, America was a better country because of its cultural diversity, but each person needed to choose to pursue their own economic success; no one could choose success for another. All Americans were free and America was colorblind. Again, there is a shift to individual ability and away from systemic or institutional forms of suppression or racism. Black protest then, was met with “law and order” policies and the conflation of “civil rights protests and Black demands with criminal activity” (Taylor 2016: 65). Colorblindness gave the impression that America was a place where hard work was all it took to be successful. For Taylor, colorblindness was a powerful tool that pointed to personal transformation as the key to Black affluence. Racism was narrowly defined as an explicit racial insult, and race could not factor in any explanation for the lack of Black upward mobility. As a socially constructed racial group, Black people were and are treated as less than. jwsr.pitt.edu | DOI 10.5195/JWSR.2021.1057 Journal of World-Systems Research | Vol. 27 Issue 1 | Blackness, Disposability, and the Black Spirit 348 In the chapter Black Faces in High Places, Taylor (2016) gives a searing indictment of Black socio-economic and political elites. From Carl Stokes, the Congressional Black Caucus, Charles Hamilton of Black Power fame, to Alderwoman Lona Lane who claimed that Black men walking with their pants lowered down was a sign of a lost generation, all embraced programs or ideologies that harmed every-day Black people.
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