Critical Essay Race Rules Essay
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Critical Analysis
Race Rules: Navigating the Color Line
Michael Eric Dyson's book Race Rules: Navigating the Color Line is based on the examination of race and race relations in America. The title has a double entendre; Dyson does not only argue that race defines and rules our private and social lives, but he also makes an attempt to let the reader know that there are strategies and rules for dealing with the black community (especially the black man's role in society). Dyson explores "the issues of power, justice, and equality that divide blacks and whites, and that echo in the black communities as well" (Dyson 8). Dyson does so by examining the trial of O.J. Simpson, the black intellectual and political elite, the traditional black church, a plagued generational divide amongst blacks elders and their children, and the relationship between black men and women. Simply put, he wants to address the question, why does race continue to rule?
In this critical analysis of the book, I will provide a synopsis for each chapter by reconstructing the core arguments. I shall demonstrate how certain arguments that he makes are valid, as well as negatively criticize certain aspects of this book. I will connect concepts that Dyson brings forth and relate the book to information shared in Political Theory 210. Finally, I will draw a conclusion about the book based on my knowledge of the subject matter, race relations in the United States of America.
Dyson opens this book with the question, "Why another book on race" (2)? He answers, "because we have not learned our lesson" (7). He contends that the rules of race are still unclear to many. Dyson looks to shed insight first by dealing with "The Trial of the Century"--the O.J. Simpson double murder case. Dyson claims that the verdict of the O.J. Simpson trial exposed the racial divide that is present in America. O.J. represented a portion of the African-American community that combined "commerce and the conscious crafting of a whitened image" (16). Eventually, O.J. and others in the black population became anti-racial and absent in the fight for political and social reformation. Dyson feels that Simpson traded color for commercial success.
Simpson epitomized the expression "Teflon Racelessness", and he strove to set himself apart from the negative black racial inference that the Caucasian community frowned upon. Simpson earned the title, "White Man's Negro" or "Uncle Tom." One could argue that he starved for white acceptance no matter what the cost. Simpson made it into the white world. Unfortunately for him, after being accused of, charged with, tried for and ultimately cleared of murder charges, many whites felt betrayed. The white community in turn, reneged their support for O.J.
Racially, the Simpson verdict was unprecedented and broke many rules. Dyson backs this argument by stating that the trial forced America to start talking about race. America did not have any choice, but to address the bias, bigotry, and blindness that "trace beneath our social existence" (30). Because O.J. Simpson was a black man, who seemingly lied about his involvement in the death of two whites, many in the white community were upset when he was found not guilty. For the first time, whites had to deal with the reality of the wide separation between legality and morality of justice. They had to view themselves as a group denied certain privileges instead of being automatically guaranteed them (32). Dyson says that "these whites tasted the dread, common to blacks, that follows the absolute rejection of the faith one has placed in a judicial ruling's power to bring justice".
Chapter two is focused on the rise of black public intellectuals. Dyson addresses the recent prominence that a selected group of African-American scholars have enjoyed. Because race is a pressing and a passionately debated national issue, black public intellectuals have a platform to be heard from. Sadly, as black intellectuals rise, so does the boisterous opposition that rejects the concepts and ideologies. These critics see several problems with black public intelligentsia . Two critical analysis or questions asked by skeptics are (1) who anointed these "talented tenth"? (2) the critics see ego problems amongst the literati. Dyson states, "we all want to be HNIC (for the uninitiated, Head Negro In Charge)".
Dyson understands that ultimately, white America chooses this realm of accomplished African-American academia. He sees the major problem with this arrangement being that black life goes in and out of style in white America. He is also discouraged by the fact that black intellectuals are only asked questions on race. He feels that they are not respected to the extent that they deserve by their white colleagues.
Dyson's third essay deals with the black church and the issue of sex. He understands sex is a challenging subject to deal with--not only in the black church but in the religious community as a whole. Later in this essay, I will discuss his argument and the role of the church as it pertains to a civil society. In this section, Dyson, an ordained Baptist minister, does not portray a "holier than thou" attitude concerning sex. He admits that he has battled sexual temptation. Instead, he wants to discuss how African-Americans can have a sense of "black Christian sexual identity in a world where being black has been a sin" (83). He says that blacks need to take hold of the erotic use of their bodies from the "distortions of white racism and the traps of black exploitation" (83). African-Americans should liberate themselves from oppression and embrace Christian bliss of their black bodies.
Dyson adds that the black church needs to implement a theology of eroticism. He feels that all aspects of the black church are centered on the body. Whether it is praising, signifying, preaching, dancing, lying, circulation, the choir gliding or ushers marching Dyson says that "in the black church, it's all about the body: the saved and sanctified body, the fruitful and faithful body, working and waiting for the Lord" (89).
Chapter four discusses black youth, pop culture, and the politics of nostalgia. To understand this chapter, the word "nostalgia" must first be defined. For the purposes of Dyson s argument, nostalgia is defined as how people view the present by comparing it to the past--a past that they feel is better than their present. Dyson claims that the rise of the hip-hop culture has ignited a deep black nostalgia. Many "old heads" long for a revival of past morals and values. However, Dyson points out that each generation goes through this "nostalgialistic" phase, as they grow older.
Since older generations are fussing about how black life used to be is better than how black life is now. Dyson believes that "we've got to understand a bit better how things actually were" (119) or in his terms "wie es eigentlich gewesen" or "how it really was." Dyson believes that this way of thinking has caused older blacks to alienate their descendents and the hip-hop culture as a whole. He feels that black nostalgia can be supplemented with a "serious, rigorous analysis and critical appreciation of black youth" (149).
"The State of Black Leadership" is the other chapter that will be examined later in this paper. This chapter compares two of today's most prominent black leaders Louis Farrakhan and retired General Colin Powell. Dyson argues that though these two men are at opposite extremes of racial salvation, they seem to have more in common than the color of their skin and their West Indian heritage.
Dyson classifies Farrakhan as a race translator and Powell as a race transcender. He notes that these two men are actually "flip sides of the same coin" (154). One example is that both men will agree that self-help is the key to black redemption. Dyson brings forth the false dilemma of either/or but gives the option of race transformer. Dyson believes that the Reverend Jesse Jackson fits this bill. Later in this essay, we will break down Dyson's argument even further.
The sixth essay in this book evaluates the tension between black men and women. Dyson says that black men need to lighten up. He argues that to relieve tension, black men have to stop their self-pitying, immature behavior. Dyson says that instead of possessing these characteristics, black men should become self-examining and self-affirming. He also points out that if black men want to be leaders and mend the broken pieces between black male and female relationships, then black men should become self-critical. Black men must address their failure to live up to the standards set by society. It is time for them to become the black men black communities need. Then, together they can press toward the future.
Dyson also believes that once black men understand that they are not the only ones in this "race" who are afflicted with pain, the community can move forward in unity. Too often black men ignore the plight of black women. Black men should not feel that their mates have it easier in a white society. Just the opposite, black women go through more strife because they are a double minority: they are black and they are women.
During the book Dyson makes numerous arguments that are valid and logical. The three arguments that I will be focusing on come from chapters three and five. First is Dyson s claim that the black church needs to develop a theology of eroticism. Yet he admits that it will be hard to convince people that it is essential to have a foundation in the church that addresses the issues of sex, and gives blacks a since of liberty and celebration of black sexuality. He believes that this method might confront the black community and steer it into the practice of safer sex, in an An of Epidemic where panic and paranoia set our sexual moods (92).
In a civil society one of the main duties of the black church, as a separate sphere of a larger moral environment, is to educate its people. The theology of eroticism is not suggesting a society of free love or sex. What Dyson points out is that this theology will be used to inform people, telling them know how to protect themselves against the harmful sexual and psychic viruses (93). He also makes clear that this theology looks beyond physical inhibition and embraces the practice of abstinence as a power expression of sexuality. Not only is this argument consistent to his beliefs as a radical Baptist Minister, Dyson also gives a cohesive solution that will free blacks of their guilty repression or gutless promiscuity (93).
Dyson also argues that there is not only a need for a theology of eroticism in the black church but also a need for a homoeroticism. A theology of queerness and Afriqueermericans must also be incorporated into the black church. Dyson is simply saying that as a separate sphere in civil society, the black church and community have alienated homosexuals. Dyson believes that if this issue is not addressed the church will be forcing some of Gods most gifted vessels into self-destructive sexual habits. If gays and lesbians could come out of the closet their disparaging sexual lifestyle that constantly threatens their lives could be left behind them.
Dyson suggest that this theology of homoeroticism should furthermore include the acknowledgement of homosexual unions. This will allow for a healthier existence amongst the black homosexual community. He raises the question are gays and lesbians who remain faithful to their partners committing a greater sin than married heterosexuals who commit adultery (107)? Dyson understands that to say that homosexuals are at greater sin is inconsistent with the teachings of the Bible which says that a sin is a sin nobody s sin is greater than another for all have fallen short of the glory of God manifested by Jesus Christ. Dyson views on the black church as a institution in civil society could be seen as radical. He just wants the community to rethink its view of the Black Christian Theology of Sexuality, and for it to become more tolerant and gain a since of mutual respect and understanding to different ideas, opinions and values that ultimately separates and alienates some of its people.
As stated before I will examine chapter five The State of Black Leadership. In this essay Dyson is faced with the false dilemma of either/or. To transcend race, or to translate race, {that is the question}. The history of the black community is full of the either/or dilemma and people who personified the issue of Separation or Integration. In the early part of the twentieth century it was DuBois and Washington; During the Civil Rights Movement it was Malcolm and Martin; and today Dyson believes that it Louis Farrakhan and Colin Powell. The personify the extreme ends of the spectrum. As a race transcender Colin Powell has emerge as a leader who believes that blacks will be able to find racial justice by bonding or integrating with white America. However Dyson feels that integration is out of the question. He says that integrationist seek to be incorporated in mainstream America but need that separated black sphere to achieve it. He gives the example that blacks often demand for a mixed community;...
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