Shirley Jackson – Southern Changes

A Fair Assessment

Shirley Jackson — Sun, 01 Mar 1998 05:00:09 +0000

A Fair Assessment

Reviewed by Shirley Jackson

Vol. 20, No. 1, 1998 pp. 27-28

Bryan K. Fair, Notes of a Racial Caste Baby: Color Blindness and the End of Affirmative Action, New York and London: New York University Press,1997.

A coherent discussion of the politics surrounding affirmative action can be located in Bryan K. Fair’s, Notes of a Racial Caste Baby: Color Blindness and the End of Affirmative Action. Fair, one of eight children born to a single mother in Columbus, Ohio, is currently an associate professor of law and assistant academic vice president at the University of Alabama. Fair acknowledges that remedial affirmative action has benefited him. A graduate of Duke University and the UCLA law school, Fair was able to take advantage of the remedial affirmative action programs in place at both institutions. Speaking from personal experience and as a law professor and administrator, Fair presents a well thought-out analysis of the key issues surrounding affirmative action and color blindness in the United States.

Fair’s text is a combination of two different types of essays. In the first part of the book, he draws upon personal experiences and family background to set the stage for his later in-depth analysis of key civil rights legislation and court decisions. We are thus provided Fair’s experiences and those of his mother and siblings, as an example of life on welfare, single motherhood, ghetto life, and inadequate educational institutions in which African-American youth, and males in particular, are shortchanged.

In the second half of his book, Fair captures the essence of many debates, including both the purpose of affirmative action and on whether to continue its implementation. He believes we need to be made aware that American society is not fair, and never has been. As such, there remains a great need for remedial affirmative action.

Fair’s title references Steven Carter’s Reflections of an Affirmative Action Baby, reviewed by Julian bond in Southern Changes, February 1992, outlining black male conservative objections against affirmative action.

Fair enumerates both clearly and concisely the concerns evident in this era of heated political and social debate surrounding affirmative action. For Fair, we are in desperate need of sources which clearly outline the basis of affirmative action policies and programs in employment and education, as well as the difficulties involved in meting out remedial affirmative action. Fair acknowledges what seems to be lacking in much of the discourse on affirmative action. He convincingly argues for a context in which to frame the debate, an understanding of what is meant by remedial affirmative action for minorities in contrast to what has historically been affirmative action for white males, and the competing goals of having a society which is color blind versus one that is explicitly race conscious.

Fair posits race consciousness should not be viewed negatively. However we choose to view society, as being either color blind or race conscious, we need to engage in a discussion on alternatives to current affirmative action policies and programs. He attacks the notion that society is color blind and distinguishes it from the perception that society should be color blind. Additionally, Fair notes that it is not surprising that the color blind position is taken by those who feel color blindness is necessary condition for equality.

Color blindness is problematic for those who see race consciousness as a necessary component in the move towards the equality guaranteed by the U.S. Constitution. This is in sharp contrast to opponents of affirmative action who believe the Constitution has already equalized American society on the basis of race. Opponents of affirmative action seem to imply, if not directly state, discrimination will simply go away once there is no longer the “barrier” of affirmative action. The problem with color blindness is the belief that society will treat individuals equally if there is no such thing as affirmative action. This position, according to Fair, belies the fact that racial groups have been treated differently even when there were no affirmative action policies and programs. Color blindness ignores those differences which exist, and therefore, lies at the root of the problem.

At the same time affirmative action opponents are arguing society should be color blind, they imply America once was. Fair cites Reconstruction legislation as historical proof the lack of color blindness. It quickly became apparent that equal treatment under the law was not going to occur in the aftermath of the Civil War. In the aftermath of the civil rights movement, we note a backlash against affirmative action while America proclaims equality of opportunity. It appears, says Fair, affirmative action foes believe affirmative action policies and programs have done their job, and should be abolished.

Fair examines how the idea of a color blind society is a strong selling point for anti-affirmative action proponents and has found supporters, but nonetheless is an illusion. Fair notes, even those individuals who have not benefited from affirmative action policies and programs are discriminated against. By simply ridding ourselves of these programs will not result in a simple fading away of racial discrimination.

Although affirmative action is condemned by critics as “reverse discrimination,” there seems to have been little concern by affirmative action opponents as to how it historically worked to affirm whites’ privileged positions in society. Fair notes that historically there has been affirmative action for whites. This acknowledgment by Fair makes us aware of the irony that even with remedial affirmative action, there still exists affirmative action for whites. This is disguised as everyday life. When a white person is hired over another white, there is no cry of discrimination (unless perhaps it is a woman chosen over a man). Fair states while affirmative action has historically existed and has benefitted whites males in particular, their abilities were rarely questioned. He claims under remedial affirmative action for racial and ethnic minorities, their abilities are under constant scrutiny. Fair is only partially correct here. There were challenges made regarding the abilities of certain white ethnic groups, such as the Irish, Italians, Jews, and Polish. In this respect, there were some challenges to the abilities white ethnic groups, but subsequently challenges to their abilities have alleviated while those of racial groups have not abated to the same degree.

In exposing the myths of affirmative action, Fair discusses “racial realism” and the racial disparities and economic inequality in the U.S. Statistics show that African Americans lag behind whites on all indicators of social equality. Fair is of the opinion we must do what we can to rid ourselves of the reality of racial caste. In the quest for an elimination of caste through implementation of remedial affirmative action, Fair includes a discussion of the need for race- and gender-based affirmative action plans, as opposed to class-based affirmative action. Race- and gender-based affirmative action are necessary if we are to provide a workable plan to deal with America’s history of white racial and male oriented privilege. As a society we should not be duped into believing America’s past has held no consequences for the future. This distorts our ability to look at the past as informing the present. It also prevents us from seeing that change is both possible and necessary.

Fair concludes that affirmative action is a necessity in American society. He further asserts, we cannot assume that with the dismantling of affirmative action, America will suddenly become color blind. As long as a faction of American society believes society is color blind, it will not support affirmative action. The reality demands that America engage in a deeper investigation of the realities of race. In particular, America needs to rethink its position on the history of race relations and the solutions it has promoted for solving the “race problem.” One way to accomplish this is by moving beyond simply talking about quotas and whether or not affirmative action is “reverse discrimination” and look at the realities of difference in American society.

It is clear that a main problem of the twentieth century continues to be that of the color line. Fair notes the disparities between Blacks and whites in income levels, high school and college completion rates, single motherhood, and health and mortality rates. It is clear racial caste is not simply a myth, just as it is clear American society is not color blind. Until we recognize this, we will continue to refuse to make real efforts aimed at changing the racial caste system in America.

Seeing Beyond Race

Shirley Jackson — Sun, 01 Mar 1998 05:00:10 +0000

Seeing Beyond Race

Reviewed by Shirley Jackson

Vol. 20, No. 1, 1998 pp. 29-30

Ellis Cose, Color-Blind: Seeing Beyond Race in a Race-Obsessed World, New York: HarperCollins, 1997

Ellis Cose, a contributing editor for Newsweek, and author of The Rage of a Privileged Class, The Press, A Man’s World, A Nation of Strangers, and The Rebirth of Community Power, focuses primarily on race. In his latest book, Color-Blind: Seeing Beyond Race in a Race-Obsessed World, Cose examines the belief that equality in American society will come with color-blindness. He points out the problems associated with this view and the relationship between a color-blind society and affirmative action.

Cose explores the discourse on race in South Africa, Brazil, and Puerto Rico. He then compares the experiences and approaches to the race problem of the countries with those of the United States. Cose shows that even in those countries in which it is claimed race does not matter, race nonetheless manages to play an important role in how individuals are treated and greatly impacts their life chances. He notes, “Even before the civil rights movement erupted and Jim Crow died, racial definitions in the United States were somewhat different from those in South Africa (and Latin America), and specific policies varied as well.” This is an important point which Cose pursues throughout Color-Blind. Race is viewed in very different ways depending on the weight a particular society places on it.

Cose’s book is compelling by his insertion of discussions with individuals from Puerto Rico, South Africa, and Brazil, on topics relevant to an in-depth comparative analysis to the race problem in the United States. The discussions on race and color-blindness in these countries show the complexity of race in various parts of the world. Cose goes on to explore the multiracial debate and its significance to the United States. He then moves on to discuss the fascination Americans have with debates on genetics and intelligence. Next, he addresses education and affirmative action and the debate on the future of affirmative action. He ends with discussions on color blindness, and finally, race neutrality.

Color-Blind‘s discussion of multiracialism is an interesting one. Cose employs interviews with multiracialists in the United States and South Africa to show that while the debate may have valid meaning given the racial history of the United States, the same debate is the source of conflict in South Africa. In the United States, there is a desire on the part of multiracial individuals to show their support for a category which defines them as a separate group. In the United States, the multiracial movement is struggling for acknowledgment of individuals of multiple races and ethnicities. Proponents of the multiracial category feel they do not neatly fit into the race and ethnicity categories as they presently appear on the census forms.

In South Africa, however, attempts to maintain a distinction between blacks and coloreds has resulted in continued distrust and conflict. This seems to have its basis in the tense race situation between Coloreds, Indians, Black South Africans, and White South Africans prior to the dismantling of the apartheid system. The attempt to distinguish between individuals who are colored and black in South Africa has also been perceived by some observers as a way to continue polarizing an already bifurcated society. One interesting similarity exists between South African and the U.S. with regard to the multiracial racial designation. Individuals, whether proclaiming to be colored in South African or multiracial in the United States, are mistrusted by Blacks in both countries.

Cose shows the complications involved in the debate surrounding the multiracial category. Even among advocates and opponents of a multiracial category, the rationale for their positions may be quite varied. Additionally, the debate continues to take on different meanings depending on where the debate takes place.

Page 30

One of the other issues Cose briefly touches upon is genetics and intelligence. In particular, he takes to task journalists who gave merit and credit to Herrnstein and Murray’s, The Bell Curve. The tiresome debate surrounding the degree of intelligence displayed by individuals of different racial groups continues, but for what reason? Cose opines the belief that these debates serve no real purpose but are ever present because there is an agenda. This agenda comes in the form of psuedo-scientists who want to prove that equality can never be achieved by some groups because they are simply unfit based on their gene pool. Cose argues that if we, as a society, believe the rhetoric spewed by psuedo-scientists, we too can simply throw up our hands and accept inequality as a given; simply the result of genetic inadequacies, rather than finding ways to make society more equal by making its people successful.

This debate is closely linked with a lengthy discussion engaged in by Cose, that of education and affirmative action. Cose asks, “How do we achieve educational parity?” Cose posits early action to ensure equal education and to prepare minority children for the college experience. He suggests that we spend more time working to level the playing field by using a variety of different college preparation programs in high school as well as those programs which have been shown to be successful at several colleges and universities. According to Cose, we need to teach minority children to strive, rather than settle, when it comes to their education. He further suggests we teach minority students the value of an education and encourage them early and continuously.

In discussing education and the debate on affirmative action, Cose gives a thorough overview of important cases and evens from Bakke to Hopwood. He examines the desire by some to continue basing affirmative action on a group’s disadvantaged status and the desire by others to include class so that those individuals who may not be historically disadvantaged may benefit from affirmative action. Cose then discusses yet another option–the possible dismantling of affirmative action in college admissions altogether. He points out the risks that may occur, namely, the notion that color-blindness will make affirmative action unnecessary, and thus its use in college admissions will become a moot point. He also notes the risk inherent in throwing out the old without truly understanding that what may take its place could be worse.

The link between color and class is also discussed, especially in the book’s early chapters. Cose brings into the scope of the discussion William Julius Wilson’s work on race and class as it pertains to African Americans in the contemporary era. The salient issue of colorism in Latin America is discussed quite well in Chapter 7. In this chapter, claims of color-blindness are well scrutinized and challenged. This is an especially relevant issue given recent accusations of racism alleged in some Latin American commercials and advertisements viewed by satellite in the New York City area. Some individuals claim there is no race problem in Latin America because they say Latin Americans do not see race in the same way as individuals in the United States. An individual in blackface, with thick lips, and a propensity to pick pockets may be viewed by some Latin Americans as simply a part of the comic scene. For Cose, however, the reality is a society which wants to ignore its divisions based on color and class.

In the last chapter, Cose outlines the twelve necessary steps to move us toward “racial sanity” in the United States. Some of these steps appear relatively simple, while others require a concerted group effort. “We must stop expecting time to solve the problem for us,” Cose writes. He appears to be directly addressing those who feel that the problems associated with a race-obsessed society will simply disappear if we stop talking about it and if we rid ourselves of affirmative action programs and policies. Unfortunately, the chapter’s twelve steps are rather unbalanced in accordance with the rest of the book. The steps, while admirable, read like a “To Do” list on race relations. This, unfortunately, is what many readers may focus upon, rather than the more important weightier issues discussed in the earlier chapters. It is perhaps because of their simplicity that the complexity of dealing with race matters may appear trivial.

Cose’s use of interviews, discussions of early court cases, and his attack on the narrow views of individuals who posit a color-blind philosophy in the U.S. is quite an undertaking. The early chapters in the book are especially interesting and provide a rich source information for anyone struggling to make headway in the debate on color-blindness. The book presents a compelling analysis of race and color-blindness, offering an in-depth discussion of the intricacies involved when we speak of a color-blind society. It also provides astute answers to some very important questions. Color-Blind is an important source at which to either begin or continue to engage in a fruitful dialogue on matters which may be uncomfortable to talk about, but which, nonetheless, deserve out attention.

Shirley A. Jackson is a professor in the Department of Ethnic Studies at Bowling Green State University in Ohio.