The Frontstage is the New Backstage: Racism in the Public Square

The Frontstage is the New Backstage: Racism in the Public Square

by David J. Leonard | NewBlackMan

Three stories have captured the imagination of social media recently.

A Buffalo High school suspended several members of the basketball team because its members allegedly regularly chant racial epithets prior to each game.  As reported in the Buffalo News, “Tyra Batts, the sole African-American on the Kenmore East High School’s squad,” said “her teammates would hold hands before the game, say a prayer and then shout “One, two, three (n------).’”  Batts, who was suspended because of her involvement in a fight resulting from the repeated use of the N-Word by her teammates, disputed claims that it “was just a joke.” The efforts to defend its usage and to deny the racist and violent history have set off anger and debate throughout the web.   

“Remember all of those debates we’ve had about whether or not the n-word is just another word?,” writes Britini Danielle. “Usually, our conversations dealt with white and non-black rappers and entertainers using the word ‘as a term of endearment,’ but this time we’re heading into the tricky world of high school.” 

Not to be outdone, a P.h.D student at Rutgers University invited her white classmates to a screening of the Disney Classic Song of the South.  An editorial in The Daily Targum describes the circumstances as follows: 

This email invited “her fellow non-racist racists” to a private, guilt-free viewing of 1946 musical Song of the South in her home, where together they could engage in celebratory mocking of stereotyped 1940’s images of southern blacks. This was an event hosted by a “ragtime/minstrel loving fool” who was due “for some rollicking Disneyfied Ole Darkeyism.” The postscript read, “If you do come, hooch is most welcome, as are straw hats and other Darkeyisms. I might even buy a watermillyum if I get enough interest.” It specified who invited guests should bring, given that “I might yell racist things at the TV.” The author of this email articulated the hope that the experience would be a “communion with her shamefully preferred era of Disney.”

The celebration of dehumanizing representations, the efforts to create a segregated space, and the replication of longstanding stereotypes provoked outrage, condemnation, and ample conversation on Facebook and Twitter.  Citing it as evidence of the absurdity of a “post-racial America,” the instance became another moment to protest the persistence of white supremacist ideologies within contemporary America. 

Yet, none of the outrage would compare to the anger, protests, and denunciation that has followed Gene Marks ode to paternalism in Forbes Magazine.  In “If I Were A Poor Black Kid,” Marks provides “advice” that rehashes bootstraps ideology all while playing on longstanding stereotypes about black laziness and disinterest in schooling.   Following in the footsteps of Newt Gingrich and Donald Trump, Marks recycles those arguments that link black unemployment and poverty rates to work ethic and personal choice. 

His comments have produced a strew of commentaries that have condemned the article for its arrogance, paternalism, and overall erasure of structural inequalities.   “Mr. Gene just wants to give us some of that patented #WhiteLove™ that he has laying around the house,” writes Elon James White.  “With a healthy sprinkling, poor ignorant black children can rise above their station into the magical world of reasonable participation in society!  Mr. Marks has a step-by-step booklet for you to get your school game on track, not your wig pushed back ... by poverty.”  James, like so many of the responses, identified the arguments offered in Forbes as not a peripheral aberration but instead a central white racial frame within contemporary culture.  Evident in The Help and The Blindside, reflected in political and academic discourses, and central to white racial framing, the narrative focus on black pathological failures and the potential through better parenting, better choices, and better work ethic, guides American racial discourse. 

Yet, the social media world was abuzz with shock not because of the audacity of paternalism exhibited by Marks but because of the brash openness with his racial arguments.  There are no codes and subtleties here; like Ginrich and Trump a few weeks before, the arguments and the racial dimensions central to the narrative are quite transparent.  As with the situations at Rutgers and the New Jersey High school, the surprise stems not from the acceptance and promulgation of dehumanizing language, but the brazen and open exhibition of this racism. 

These moments highlight the absurdity of claims about a post-racial and the perpetual dealing of the race-denial card.  These moments are reminders, albeit reminders to white America about the persistence of white supremacy within contemporary society.  Yet, beyond illustrating how race matters, these moments demonstrate the ways in which racial discourse and blatant racism has steadily moved out of the backstage into the frontstage. 

In Two-Faced Racism, Leslie Picca and Joe Feagin explore the ways in which racial performances are carried in both the frontstage (integrated and multiracial public spaces) and the backstage (those private/semi-private all-white spaces where race talk and racist ideas reveal themselves in profound ways).  Their research found that the backstage offers whites a place to “perform, practice, learn, reinforce, and maintain racist views of and inclinations toward people of color.  These views and inclinations play a central role in generating and maintaining the overt and covert racial discrimination that is still commonplace in major institutions of this society” (27-28). 

Increasingly, however, the frontstage is replacing the backstage whereupon whites are publicly performing, learning, reinforcing and maintaining their racist views toward people of color.  Evident in college students donning blackface and then putting pictures online, evident in Gene Marks, Newt Ginrich, Donald Trump and their reactionary pals lamenting the laziness of black youth, evident in the usage of the N-word, evident in white-only movie screenings and white-only swimming pools, the lines between the frontstage and the backstage are blurring before our eyes.   In other words, the frontstage is now the backstage, leaving me to wonder what sorts of ideologies, stereotypes and racial talk is transpiring in backstage.  Or maybe, in a “post-racial America,” widespread racism has returned (did it ever leave?) to the frontstage thereby illustrating the importance of challenging and resisting in each and every location.

***

David J. Leonard is Associate Professor in the Department of Critical Culture, Gender and Race Studies at Washington State University, Pullman. He has written on sport, video games, film, and social movements, appearing in both popular and academic mediums. His work explores the political economy of popular culture, examining the interplay between racism, state violence, and popular representations through contextual, textual, and subtextual analysis.  Leonard’s latest book After Artest: Race and the Assault on Blackness will be published by SUNY Press in May of 2012.

Panel tackles 'Faith in Public Space'

from The Herald-Sun

Panel Tackles 'Faith in Public Space'
By Cliff Bellamy

DURHAM -- How can Christians who consider themselves politically progressive make their case in a religion that includes people of varying views? Can Facebook and other social network tools help them spread the message? How can the church's message be revamped to reach those disillusioned with the church?

The questions were part of a wide-ranging discussion on "The Role of Faith in Public Space," held Sunday at Watts Street Baptist Church. The discussion commemorated the eighth anniversary of Compassion Ministries of Durham. The Rev. Carl W. Kenney, pastor of Compassion Ministries, and a local columnist, moderated the discussion and question-and-answer session afterward.

One common thread in the discussion was that progressives often are reluctant to voice their views -- on the role of women in the church, the treatment of gays and other issues -- in the context of the church. "Those of us who identify ourselves as progressive are in some ways captive to our middle-class ethics," said panelist Chanequa Walker-Barnes, who teaches at the Shaw University Divinity School. That ethic dictates that you should not cause conflict or make others uncomfortable. Progressive Christians must become "comfortable with being uncomfortable," she said.

Mark Anthony Neal, panelist and professor of Black Popular Culture at Duke University, referring to the views put forth in so-called mega churches, said he could not accept any view that dehumanizes another person, "and that's what homophobia does." He said that the "elite black ministers" need to be challenged on their views toward sexuality and the treatment of gays.

Tim Tyson, author of "Blood Done Sign My Name" and research scholar at Duke's Center for Documentary Studies, said in his research he had learned about the very progressive side of his family that he never knew about. "We have to be bold," Tyson said of progressives, because "our adversaries are well organized."

He praised the North Carolina NAACP and its president, the Rev. William Barber, for leading the opposition to school re-segregation, particularly in Wake County, as an example of prophetic action in the world. "That has been one of the very exciting things to me," he said. (Tyson was among those arrested for trespassing for allegedly disrupting a meeting of the Wake school board over the issue of school district lines.)

The African-American church became the safe haven, particularly during the time leading up to the Civil Rights Act, where black progressives could discuss their views, said Neal. "There is no place where black progressive thought" can be discussed "except the black church," Neal said.

He said that "spiritual progressives need to rebrand themselves" and embrace some of the tools of technology. "The reality is that social media gives us access to people we did not have 20 years ago," he said.

At the end of the discussion, Kenney offered his thoughts on the difficulty of being Christian but having progressive political views. "One of the sad realities is that when people ask me what I do, I'm more comfortable with saying I'm a writer," Kenney said. He referred to the Florida pastor who recently wanted to publicly burn the Quran, and said it is hard to be connected to an institution that might tolerate that kind of action.