Wednesday, October 24, 2012

Sharmeka Moffit - A Rapist of Reputation

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There is a certain irony regarding the reaction to the incident surrounding Sharmeka Moffit who recently set herself on fire and scrawled an unfortunate word and the letters KKK on her car in toothpaste. The irony occurs at multiple levels.

First, the reaction is suprisingly similar to the reaction which often occurred in small, white, southern communities following the commission of a crime in the pre-civil rights era. Whenever people heard about a crime at that time, the predominant racist sentiment was that someone black had committed it. Harper Lee’s To Kill a Mockingbird comes to mind as an example and also conversations with family members who lived through that era. The racism inherent in the general fear of African-Americans by their white contemporaries is both disgusting and revealing.

A lot of the reaction in the social media sphere was ready to raise a hue and a cry against that old, decrepit specter - white supremacism. As one local news station reports, the reaction of one facebooker was to say “a suspicious looking white person was seen in the area with a Romney bumper sticker.” This echoes of the pre-civil rights era, when, regardless of the crime and the evidence, black people knew to be afraid because one of them was likely to be singled out and accused of a crime. Of course, back then, it would have been the authorities reacting, now it’s just ignorant people on social media sites and feminist blogs like those at the crunkfeministcollective. The point is this, we can’t just change who we revile and who we generally blame for crimes. We should reserve judgment on any case until we know as many of the facts as are available, the George Zimmerman/Trayvon Martin case might have benefited from a little bit of circumspection as well.

We can’t simply stop suspecting black people and start suspecting white people, justice would not be served that way, we should reserve judgment until we know something.

Second, there are also some fringe groups who are saying that even if Ms. Moffit did set herself on fire, it must be the fault of a society that embraces white supremacy and capitalism. This argument is so specious that it doesn’t really deserve comment. Individuals are responsible for their own actions, not society. If there is no such thing as individual responsibility, there is no crime that can’t be blamed on someone else which means that there is no crime. Even in parts of the Islamic world, where women routinely set themselves on fire to escape the horrors of child marriages and a real patriarchal culture which bears no resemblance to our own, the women who set themselves on fire are still to blame for the effects of the fire, though not perhaps for the legal system which oppresses them.

Finally, no one seems to be willing to voice any concern over the implications of Sharmeka’s actions other than to make muted comments about how this might be blamed on a culture of this or that. If the reports we have about her self-incineration are true, then she should be at fault. Not only for setting herself on fire but also for inflaming the issue of white supremacy, when clearly, there were no white supremacists involved. When an individual assassinates the character of another individual, it’s called libel or slander, we have no suitable word for the crime when its object is not another individual but an entire group of people united only by the loose and transient bonds of race and gender. 

Now I’m not suggesting that the KKK represents the “white race” or even “white men” insofar as those phrases even represent coherent groups of people – which they do not. But, there will be some people who perceive all white men to be the same, who conflate the KKK with all white men, just as there were once (and may still be) people who perceived all black men to be the same. And in the perceptions of these people, Shameka’s actions could have inflamed some suspicion and hatred of white men.

Shameka is guilty of attempting to rape the reputations of a whole group of people, who are mostly unassociated with each other and innocent.  Nevertheless, I don’t think she should be punished. I believe in an absolute freedom of speech and writing slurs on your car using toothpaste is fair game. Also, since she didn’t implicate a particular person, she can’t be accused of making a false accusation. I can’t even begin to highlight how ironic it would be if the KKK brought suit against her for copyright infringement or slander. Maybe the prosecutor in Louisiana will disagree with me, but I think she should walk free, but be scarred for life as a result of her own actions. 

If we are all going to live together in a society composed of multiple ethnic groups, we have to stop rushing to judgement on the basis of appearances and recognize that when someone commits a race-based crime or makes false accusations against anyone on the basis of their race, it is a despicable act deserving of our censure.




Monday, October 8, 2012

Reviving the Image of Columbus or What I Celebrate on Columbus Day



Today seems to be the day when everyone who ever took World History 101 or had American History in High School comes out to play the social critic. Columbus Day is the perfect day for post-colonialists who have read a lot of theory to step up to the bat and pretend to know something about history. The problem with applying such meta-theoretical perspectives as post-colonialism is that such applications obscure the people of the past, Columbus in this case, and prevent modern audiences from ever understanding them as they saw themselves. This is not to draw attention away from the rape and pillage of the Caribbean which Columbus oversaw, but to properly contextualize it.

The tendency of post-colonial amateurs is to isolate what Columbus did once he came to America and forget that the process of arriving did not happen automatically. Post-colonialism obscures all of Columbus’ virtue behind his manifold vices. His virtue lies in the fact that he stepped out beyond the parameters of defined existence and looked for something beyond the known. The intellectual and physical bravery of Columbus is rare in the modern world and particularly rare in the academy, which, if we measured it metaphorically against Columbus, would have burned its ships before sailing or at best stuck close to the shores of the Mediterranean and remained a Genoese trader for life. Such is the attitude in our institutions of ‘learning.’

Imagine for instance if Columbus had been possessed of a mind that was afraid of falling off of the side of the earth, of stepping out beyond the approved dogma of the collective. Such an individual would never have left Genoa, much less had the audacity to try selling his plan to the crowned heads of two of the world’s most powerful monarchies. Would such a mind have ever risked life and limb to sail toward something unknown in search of riches which were, according to the accepted nautical norms of his day only available by sailing east or bartering with the Ottoman Turks?

It is OK to teach children that such an individual was courageous and that they should strive to embody the ideal of courage. There is nothing wrong with teaching children that cultural ideals exist and that they should live their lives to embody those ideals. When I speak of ideals, I mean ideals which humans can embody such as courage, in this case. This is radical or insane, I understand, in a world that has no ideals i.e. a post-colonial, neo-Marxist world.

Eventually, children should be clued in to the fact that the raping and pillaging happened. Not to destroy the image of Columbus for the sake of destroying an image and showing that “humans are fundamentally flawed” but to show that Columbus held ideas which were non-objective and irrational, such as the moral superiority of European Christians. This will also show them that non-objective and irrational ideas lead people to commit savage acts of barbarism and that such ideas cannot form the permanent basis of civilization without destroying it. Columbus’ real vices were the bad ideas he had about civilization, not the barbarous acts he committed in Hispaniola.

Columbus’ actions in the new world are a classic example of one collective oppressing another and should provide us with evidence that the best moments in human history have been the achievements of daring and bold individuals not collective actions. It should also show us that people who cling to the collective, which Columbus did with regard to religion but not nautical science, are only going to be products of their era and are what Ayn Rand, the novelist, calls ‘social ballast.’ Post-colonialists are also not keen on mentioning another facet of Columbus’ life: the fact that his mismanagement of the new world got him thrown in prison and that he more or less died in poverty.

Columbus’ legacy is indeed a mixed one, but there is something to be celebrated on Columbus Day – the joyous and triumphant individual achieving success in spite of tradition.  Post-colonial theorists should hold their theory in for a few minutes and attempt to understand Columbus’ virtues before running amuck in their attempt to list his vices.