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The Psychology of Blacks Part II

Chapter 5: Approaches to Developmental Psychology African American Perspectives

Developmental Psychology asks four basic questions:

  1. What is the basic nature of humans?
  2. Is developmental qualitative or quantitative?
  3. How does nature contribute to development?
  4. What is it that develops?

All the developmental models fall into one of five theoretical approaches.

  1. Organismic: insists development is qualitative, not quantitative. Also, the process is unidirectional and irreversible. (Piaget)
  2. Psychoanalytic: insists development is qualitative and stage-like, proceeding through conflict resolution from one stage to the next. Progression is linear, but regression is also possible. (Freud, Erikson, Jung)
  3. Mechanistic: humans are machinelike composed of disparate yet interrelated parts. Environmental forces are the chief driver of behavior. Ultimately, the organism is a passive member in an active environment.
  4. Contextual: insists that the organism and environment are mutually effectual and symbiotic. The basic impetus is social-cultural or historical events. (George H Mead and Charles Sanders Pierce)
  5. Dialectical: insists that development happens in the context of contradiction or conflict. Once development begins, it is a continuous process of thesis, antithesis, and synthesis. The change also occurs on multiple levels. (Marx and Hagel)

Parham’s research has found three fundamental flaws with our current perception of human development that necessitate the need for black psychology.

  1. The first three forms of developmental psychology do not account for culture in the development of the theory. By not accounting for culture the theorist cannot account for their own cultural bias
  2. The first three approaches assume cultural universality. Again they saw the European perspective as the standard. Cultural strengths of those in other communities are not acknowledged.
  3. The ones that do account for culture view it as just another variable among others to be controlled.

Now everyone in the black psychology community does not agree on all aspects of the theory. For example, Dr. Joesph White, the father of black psychology, believes the methods should be rooted in the experience of blacks in America. Dr. Wade Nobles believes methodology should be rooted in African culture.

Whether rooted in Africa or the Black American experience, nine principles undergrid Black culture philosophically.

  1. Spirituality: The belief life is vitalist and non-material forces influence people everyday
  2. Harmony: living in a manner conducive with nature
  3. Movement: the idea percussive music and dance are vital to psychological health.
  4. Verve: the propensity of relative high level of stimulation energetic and lively action
  5. Emotional Expressivism: communicating one’s emotions because emotions are not viewed negatively.
  6. Communalism: social connectedness more important than individual privileges
  7. Expressive Individualism: proclivity for spontaneous, genuine personal expression
  8. Oral Tradition: speaking and listening in a charismatic tone, seen as a performance
  9. Social Time Perspective: the idea that time is passing through a social space not a material one. Time is to be enjoyed in the present.

Along with the communal/emotive/physical disposition, blacks have to navigate a world not designed for them. Triple Quandary Theory best expresses the simultaneous realities blacks have to navigate.

  1. The mainstream experience which centers eurocentrism.
  2. The minority experience as a marginalized member of society.
  3. The African cultural orientation that sustains and individuals very existence.

Mental health for black people is the ability to navigate these realities simultaneously.

Chapter 6: Mental Health Issues Impacting African Americans

Dr. Parham believes that mental health is defined differently for blacks and whites. A psychologically healthy black person is one who interprets the African American ethos in their daily life. The ethos being defined as an emotional tone of a group of people or bond of cultural heritage and life experience.

Western psychology not only does not correctly account for the racial differences, but it also views the racial differences as inferiority. This racial bias has lead to misdiagnosis. Dr. Parham points to blacks and whites showing the same symptoms, but blacks were disproportionately diagnosed with schizophrenia. Also, state-run facilities supplied the data for statistics on the mentally ill population. The reliance on state-run facilities and not private lead to a disproportionate number of the mentally ill being poor black people. So the numbers of mentally ill were inflated, showing blacks had a larger population of mentally ill people. These numbers were not questioned because most of the whites reviewing the information assumed that blacks were inferior.

Because black people understand the bias in the field of psychology, they go to people within their community with mental health issues. Often pastors, elders, and extended family are called upon for guidance in hard times. When blacks do seek help within psychiatric facilities, they are in more advanced stages of mental illness, or the court or school ordered them to get treated. The providers must be cognizant of difficulty in treatment. So Dr. Parham recommends cultural awareness training to all providers.

Now all black patients should not be treated by black providers. If providers are culturally aware, they can treat anyone. However, for patients, their stage in Nigrescence will affect how well a service provider can treat them. A white provider would best serve someone in the pre-encounter. They will be predisposed to not believing a black person could provide adequate service. A black provider would best serve a person in Immersion-Emersion because they would not trust a white person.

Not only does the race of the provider matter, but therapy methods are also important. Because black people are more communal than whites, group therapy could be more effective. Also, therapies that focus more on the action and not merely talk therapy.

Chapter 7: Praxis in African American Psychology: Theoretical and Methodological Considerations

Praxis is the alignment of thought and practice of a given ideology. Black Psychology has been centered around three key issues. Protect black people from cultural bias in psychology is the first issue. The second, develop psychological theories to give meaning to the African American experience. The third is to make western psychology more pluralistic and inclusive.

Now within Black Psychology, there is not a critical mass of consensus on many concepts. One of the most important is should black psychology be rooted in the experience of Black Americans or Africans. However, there is consensus on Western Psychology being inadequate in its current form to interpret the lives of a diverse population.

All epistemology is rooted in culture. Unless there is a conscious effort to understand and expel cultural bias, the study of psychology will never be inclusive. Western Psychology is more interested in justifying ideas than advancing them. One example of this is the idea of black intellectual inferiority and IQ testing. The early test did not find any difference in the intelligence of whites and blacks, but those psychologists kept modifying the test until blacks scored lower than whites.

One problem with Western Psychology is the over-reliance on quantifiable data to prove an idea. Quantifiable data is not sufficient in understanding a complete range of human behavior. Even when black psychologists do provide studies on black life, many mainstream journals will not publish it unless whites and blacks are included in the study. When studies do include whites and blacks often, it is difficult to get an equal sample size for both groups. For example, when studying college students, getting a large sample size of white students is very easy. Because there are so few black students in most major universities, it is difficult to get even a hundred subjects. There needs to be a provision to allow small sample sizes for black populations in mainstream psychological journals.

Chapter 8: Issues Confronting the African-American Community

There has been much progress made in racial equality, but there is still a long way to go. Black people have more access to schools and other areas of American life. At the same time, there has been little change in racial attitudes. There will be minimal improvement going forward unless whites decide to confront their attitudes on race.

There has already been work done in the way of whites confronting racism—white Identity Development, which is a framework to explain how whites move toward multiculturalism. Dr. Parham also recommends a yearly conference on whiteness to confront questions about racism.

Racism helps to create and perpetuate invisible systems that confer status and privilege or otherwise unearned assets to whites. The system is perpetuated by taking action to harm people of color and also inaction of not speaking up when one sees someone inflicting racism on someone else.

Once one understands and couples racism with an increasingly competitive work environment, it is easy to see why anxiety is widespread. Difficulties in the workplace were especially true when the book was written in the mid-1990’s. Austerity measures were in full swing. Dr. Parham prescribes building a corporate culture that takes into account the mental and spiritual well-being of its employees. The company should remember it is not always the employee’s job to conform to company culture. It is, at times, necessary for the company to conform to the employee. There is a distinction between desegregation and integration. Desegregation is giving people of color access to institutions. Integration is when people of all cultures see their values reflected in the policies of that institution.

The Psychology of Blacks: Part 1

Chapter 1 African-Centered Psychology in the Modern Era

The guiding principle to the book is African Americans have a unique, coherent, and persistent psychological perspective or worldview. The book is not anti-white, nor does it claim all black people are the same. In addition, African Americans have a unique culture influenced by its African roots, not white oppression.

The African worldview starts with a holistic view of the human condition. The view asserts there is no mind/body duality, and the basic unit is the tribe. Africans live in the present moment with a reverence for the past. In African languages, there is no term for the distant future. Africans revere the spoken word along with their ancestors. Ancestor worship and reverence leads Africans to view death as another stage of life. Living in harmony with nature undergirds their value system.

The study of psychology started in Africa, but it was very different than its modern conception. In Africa, the study of psychology was the study of spirit, defined as will and intent. Western Psychology is a perverted version of the original and focuses on quantifiable human behavior. When one starts by measuring behavior without understanding underlying motivations, differences are seen as deficiencies. Dr. Parham believes that a fundamental misunderstanding of what culture is could be to blame. Culture is a complex constellation of mores, values, customs, traditions, and practices that guide and influence a people’s cognitive, affective, and behavioral responses to life circumstances. Many have inappropriately equated culture with food, music, and clothing.

Because many white psychologists don’t understand culture and how their own culture affects their behavior, they can’t understand the difference between the behavior of blacks and whites. This misunderstanding leads to the presumption that blacks are deficient instead of different. Some white analysts believed that blacks were inferior due to genetics and the inferiority could not be corrected. Others believed blacks were inferior because of oppression and could be reformed with proper rehabilitation. Dr. Parham takes the multi-cultural perspective that all groups have strengths and weaknesses.

Psychological health for black people is dependent on understanding and living your true African nature.

Chapter 2: The African American Family

As stated in the earlier chapter, psychology generally judged blacks by how closely they resembled whites. The family was no different. The black family was considered dysfunctional and a hotbed of various pathologies.

No one evaluated how black families developed in light of the different conditions that they faced. It is no secret that the black family is statistically more likely to be headed by a single parent, usually the mother. However, no one looked at how black extended family networks often shoulder the load of a missing parent. The community generally is more collaborative in child-rearing. The tendency toward collective struggle originated in Africa and never left our community.

Dr. Parham questions whether the white researchers weren’t purposefully painting the black family in a negative light to justify blacks inferior social position. Propagating the idea that blacks were inherently inferior would justify not implementing social policies to help black people. In reality, all families should be judged how they help members build a positive self-concept and face the burdens of life.

Chapter 3: The Struggle for Identity Congruence in African Americans

To create a realistic and positive concept of self, one must ask three questions:

  1. Who am I?
  2. Am I who I say I am?
  3. Am I who I ought to be?

Western Psychology has not aided black people in asking these three questions. Originating with the Clark Doll test of the 1940s, psychology has viewed black people as self-haters. A group of people that have fundamental low self-esteem because whites won’t validate them.

The problem with the early “self-hate” models is that it assumed that black people only seek the validation of whites. Many blacks value the opinion of their peers above any outsider. The identity of black people is not totally the result of oppression. Much of what makes blacks unique can be traced to Africa. However, many black people need to grow into the knowledge of themselves.

The process of becoming black is called “Nigrescence.” The word Nigrescence derives from French and means “becoming black.” The theory states that people grow in the knowledge of self in several stages. The stages are listed as:

  1. Pre-encounter: a person has never been faced with the race problem and sees themselves as part of mainstream America. Their orientation is pro-white and anti-black. They downplay their uniqueness to assimilate into mainstream culture.
  2. Encounter: one is confronted with race through discrimination. A person realizes the world will not simply see them as a human being. If psychological defense against adverse stimuli is low, a person is more likely to move to the next stage. If it is high, a person could need many more encounter experiences to move to the next stage.
  3. Immersion-Emmersion: one immerses themselves in black culture to emerge a new person. The Immersion-Emmersion stage can manifest as joining black political and cultural movements or just going to black spaces.
  4. Internalization: one accepts their ethnic identities with all their other identities and saliences. One can continue to stay in black groups and space, but one is also comfortable venturing out into the rest of the world. Security and confidence fortify their identity, and adverse stimuli do not cause much psychological damage.

Dr. William Cross created the original theory. Dr. Parham made a few adjustments to the original theory. They are:

  1. Everyone doesn’t start at Pro-white anti-black. Many in culturally supportive environments can start at pro-black
  2. It is possible that people stagnate in one phase, move up in stages in a linear fashion, or recycle through phase serval times in life as they face new encounter situations.

Parham also states that a person in the pre-encounter should not be given a black therapist. Those in pre-encounter don’t believe other black people could have the expertise or ability to treat them.

Once a person develops a healthy understanding of their ethnicity, they will naturally want to aid in the freedom struggle of their people. The African idea of consubstantiation, the principle that all things are of the same substance, will permeate their life. All acts of transgression to other people will be seen as an act of transgression against self. A healthy, supportive lifestyle will result from a healthy self-concept.

Chapter 4: Blacks and Education

It is no secret blacks lag far behind in statistics on education. At the same time, tests show that black and white children have similar cognitively, sensory, and motor skills early in life. So the question then becomes how and in what ways is the current education system underserving the black community.

Education is a collaborative effort between the school, parents, and the greater community. Dr. Parham has a prescription for improving institutions that educate black children.

The school should work with teachers to help them understand how their exceptions of students affect the students’ success. According to several studies, when teachers believe students have ability, they are more patient and attentive. Other studies show that teachers that believe boys are smarter than girl have boys that outperform girls. When teachers believe boys and girls have equal intelligence, both genders perform equally. So teachers’ beliefs can manifest in class performance due to their level of attentiveness to the students.

However, one study was alarming. The researchers paired 66 teachers with four students each: One gifted black student, one average black student, one gifted white student, and an average white student. The researchers then evaluated the teachers’ interaction with each student. They found the most gifted white student was treated the best followed by the average white student. Third was the average black student. The gifted black student got the worst treatment. So it is possible that gifted black children are punished for their ability.

Parents are also crucial to educational development. It is essential for parents to set healthy boundaries for their children. For example, ensuring homework is done before any recreation. Black households statistically watch more TV than whites. By making recreation subordinate to eduction, the child will develop the life skills needed in the future.

The community can hold the school system accountable. Dr. Parham has a school system report card template that can grade the school. If the school is insufficient, the local government can be lobbied to make changes.

The community can also supplement students’ education. The government will not be willing or unable to teach things like black pride. So community efforts are needed to teach students that success is rooted in their African ancestry. We can work to obliterate the notion that scholastic success is the same as acting white.

Part II Psychological Storms: The African American Identity Struggle

Part II Psychological Storms: The African American Identity Struggle
by Oliver Taylor

Dr Thomas Parham offers some stimulating strategies from his book Psychological Storms: The African American Identity Struggle to prepare for the psychological storms that lie ahead for African Americans and Afropeans in the West. Parham quotes Wade Nobles (1986), a notable pioneer of the African American psychology movement, who wrote: ‘in the African way, ideas are the substance of behaviour.’ Parham elaborates writing, ‘consequently, if our consciousness is culturally congruent, then our behaviour should be focused on responding to our reality in ways which support, enhance, sustain, and actualize our individual and collective beings as African Americans.’

One of several strategies that Parham offers is what he refers to as Differentiating Values and Skill, found in Chapter 6, Preparing for the Next Storm: Fortification. I see this as an essential strategy for Black Atlantics to adopt, and one that if they can take seriously will increase their effectiveness, mental wellbeing and freedom in a Eurocentric society.

Differentiating between values and skills means understanding the fundamental difference between values and skills. Parham quotes values as, ‘”worth or importance that is assigned to something,” and skills are ‘”developed aptitudes or abilities at something;” it’s the ability to use one’s knowledge effectively in execution or performance’. There is a difference, and this is what Parham is emphasizing for the benefit of Blacks.

Parham believes that many Blacks, particularly young Blacks, assume that both terms mean that same thing. Parham writes that the words are not synonymous, and there is a danger making this assumption. Parham notes a case study run by the Philadelphia Inquirer newspaper, which they published on July 24, 1992, to support this. The paper conducted interviews on African Americans who reported having to endure both other-imposed and self-imposed pressures of ‘acting White’ if they wanted to achieve and achieved academic success (Barrington, 1992). Parham writes that this is an oversimplified explanation, and a trap Blacks can easily fall in to, and therefore must be untangled for their betterment.

Correlating excellence in writing, reading, mathematics, science with being White and selling out, and Blackness with athleticism and musicality is an error in differentiating between skills and values. The skills mentioned are not inherently White. Parham writes, ‘indeed, it was ancient Africa (Kemet) and not Europe who taught the world what it knows in almost every discipline’. The Blackamoors invaded Europe and brought them out of the Dark Ages (Sertima, 1991), and the ancient Egyptians and Phoenicians introduced the arts of civilization to the classical Greeks (Bernal 1987).

Here Parham makes two crucial points about Blacks learning the ‘skills and technologies of the dominant culture’ while at the same time being true to their cultural values:

‘Blacks do not have to adopt Eurocentric orientated values, especially when they are to Blacks detriment, simply because they learn or use a particular skill’.
‘Blacks cannot avoid acquiring a particular skill that might assist them in advancing themselves or their people, just because they associate that skill with being White’.
Parham then summaries this strategy–highlighting the challenge of maintaining our cultural integrity while learning the skills to navigate the pathways to productivity and success.

It’s worth noting earlier in his book in Chapter 4, The Eye of The Hurricane: Managing Anxiety, Parham shares some behavioural and attitudinal adjustments that Blacks make to manage the discomfort between the competing spirits (mentioned in Part I of this blog post). One of them is relevant to this post: Pass’in.

In reality, pass’in is adopting the values of Whiteness, and therefore what more closely equates to ‘acting White.’

Parham defines pass’in as ‘attempts to understate, downplay or otherwise camouflage one’s African American makeup. These individuals try to embrace and adopt the characteristic of the dominant culture. Every fibre of their beings suggests they want to be White, from their wardrobe, hairstyle, language style, peer group, spouse/partner, and professional affiliations and political views. They have incorporated and clearly project negative attitudes and feelings towards self and other African Americans’.

When Blacks refer to other Blacks who pursue excellence in any arena not considered traditionally ‘Black’ like sports or entertainment, as ‘acting White’ it is expressing an anti-Black idea. However, if Blacks observe another Black person adopting Whiteness and projecting negative attitudes and feelings towards themselves and other Blacks, it is likely pass’in. Blacks can misinterpret the actions of other Blacks if they subscribe to the belief that any form of Black success means that Blacks are ‘acting White.’

An excellent personal story that illustrates the experiences of being mislabelled is in a blog post by Black Leader Analysis founder David Hartful Jr. In the post, David shares his painful experience of growing up and always being labelled as the Black kid who wants to be White and his consequent resentment towards Black people and the immense guilt associated with that resentment. For David, he was ‘trying to be well behaved and productive in society,’ and ‘did not want to perpetuate behaviours that would be detrimental in my life as I had seen it be harmful in the lives of others’. For other Blacks though, it looked like David wanted to assimilate into White society, gain validation and attain some level of success while rejecting the Black community.

The lesson to be learnt here, as David writes, is ‘attempts to shame people out of their beliefs makes them double down. It creates two opposing camps in the black community. A divided house is that much easier to control’.
Part II Psychological Storms: The African American Identity Struggle

Dr Thomas Parham offers some stimulating strategies to prepare for the psychological storms that lie ahead for African Americans and Afropeans in the West. Parham quotes Wade Nobles (1986), a notable pioneer of the African American psychology movement, who wrote: ‘in the African way, ideas are the substance of behaviour.’ Parham elaborates writing, ‘consequently, if our consciousness is culturally congruent, then our behaviour should be focused on responding to our reality in ways which support, enhance, sustain, and actualize our individual and collective beings as African Americans.’

One of several strategies that Parham offers is what he refers to as Differentiating Values and Skills. I see this as an essential strategy for Black Atlantics to adopt, and one that if they can take seriously will increase their effectiveness, mental wellbeing and freedom in a Eurocentric society.

Differentiating between values and skills means understanding the fundamental difference between values and skills. Parham quotes values as, ‘”worth or importance that is assigned to something,” and skills are ‘”developed aptitudes or abilities at something;” it’s the ability to use one’s knowledge effectively in execution or performance’. There is a difference, and this is what Parham is emphasizing for the benefit of Blacks.

Parham believes that many Blacks, particularly young Blacks, assume that both terms mean that same thing. Parham writes that the words are not synonymous, and there is a danger making this assumption. Parham notes a case study run by the Philadelphia Inquirer newspaper on July 24, 1992, to support this. The paper conducted interviews on African Americans who reported having to endure both other-imposed and self-imposed pressures of ‘acting White’ if they achieved academic success (Barrington, 1992). Parham writes that this is an oversimplified explanation, and a trap Blacks can easily fall in to, and therefore must be untangled for their betterment.

Correlating excellence in writing, reading, mathematics, science with being White and selling out, and Blackness with athleticism and musicality is an error in differentiating between skills and values. The skills mentioned are not inherently White. Parham writes, ‘indeed, it was ancient Africa (Kemet) and not Europe who taught the world what it knows in almost every discipline’. The Blackamoors invaded Europe and brought them out of the Dark Ages (Sertima, 1991), and the ancient Egyptians and Phoenicians introduced the arts of civilization to the classical Greeks (Bernal 1987).

Here Parham makes two crucial points about Blacks learning the ‘skills and technologies of the dominant culture’ while at the same time being true to their cultural values:

‘Blacks do not have to adopt Eurocentric orientated values, especially when they are to Blacks detriment, simply because they learn or use a particular skill’.
‘Blacks cannot avoid acquiring a particular skill that might assist them in advancing themselves or their people, just because they associate that skill with being White’.
Parham then summaries this strategy–highlighting the challenge of maintaining our cultural integrity while learning the skills to navigate the pathways to productivity and success.

It’s worth noting earlier in his book, Parham shares some behavioural and attitudinal adjustments that Blacks make to manage the discomfort between the competing spirits (mentioned in Part I of this blog post). One of them is relevant to this post: Pass’in.

In reality, pass’in is adopting the values of Whiteness, and therefore what more closely equates to ‘acting White.’

Parham defines pass’in as ‘attempts to understate, downplay or otherwise camouflage one’s African American makeup. These individuals try to embrace and adopt the characteristic of the dominant culture. Every fibre of their beings suggests they want to be White, from their wardrobe, hairstyle, language style, peer group, spouse/partner, and professional affiliations and political views. They have incorporated and clearly project negative attitudes and feelings towards self and other African Americans’.

When Blacks refer to other Blacks who pursue excellence in any arena not considered traditionally ‘Black’ like sports or entertainment, as ‘acting White’ it is expressing an anti-Black idea. However, if Blacks observe another Black person adopting Whiteness and projecting negative attitudes and feelings towards themselves and other Blacks, it is likely pass’in. Blacks can misinterpret the actions of other Blacks if they subscribe to the belief that any form of Black success means that Blacks are ‘acting White.’

Parham, in a fascinating, inspirational and spirited speech, posted on Youtube entitled What Matters to Me and Why, offers some advice to Blacks on pursuing higher education. He says of his graduate students that they should not avoid White institutions out of fear feeling or being judged as ‘acting White’, no he suggests getting into the White institutions of learning, learning i.e. acquire the skills and getting out i.e. not joining their faculty etc.

An excellent personal story that illustrates the experiences of being mislabelled is in a blog post by Black Leader Analysis founder David Hartful Jr. In the post, David shares his painful experience of growing up and always being labelled as the Black kid who wants to be White and his consequent resentment towards Black people and the immense guilt associated with that resentment. For David, he was ‘trying to be well behaved and productive in society,’ and ‘did not want to perpetuate behaviours that would be detrimental in my life as I had seen it be harmful in the lives of others’. For other Blacks though, it looked like David wanted to assimilate into White society, gain validation and attain some level of success while rejecting the Black community.

The lesson to be learnt here, as David writes, is ‘attempts to shame people out of their beliefs makes them double down. It creates two opposing camps in the black community. A divided house is that much easier to control’.

Rainer Spencer Biography & Philosophy

Accomplishments

  • Vice Provost for Academic Affairs, University of Nevada, Las Vegas (UNLV)
  • Associate Vice President for Diversity Initiatives & Chief Diversity Officer, UNLV
  • Founder and Director, Afro-American Studies Program at UNLV
    Journal of Critical Mixed Race Study Editor
  • Contributor to Mixed Race Studies.org
  • Contributor to New York Times, CNN, and The Chronicle of Higher Education

Rainer (pronounced Rie Ner) Spencer was born in Hollis, Queens. He lived in what was a predominately white neighborhood in his younger years that transitioned into a black neighborhood by the time he was in high school. His father was black, and his mother was white. He joined the army and taught basic logic at West Point.

It was at West Point he began to question the concept of race. He realized that the concept of race, a biological connection with people of the same skin color, made no sense. He then decided to personally not identify with race while being aware that society perceives him as black. Knowing that society perceives him as black, inspires him to advocate for others that are perceived the same way.

While getting his Ph.D. in 1996, he participated in the Multiracial March on Washington. The chief issue was getting the government to allow multiracial people to mark more than one checkbox on government data sheets. He also began to dialogue with other multiracial people on the Interracial Individual’s (II) e-mail list.

Rainer does not believe in race. It has no concrete basis in science. Therefore it does not exist. He calls his stance racelessness and differentiates the stance from colorblindness. Colorblindness is looking over race without actively working to redress inequality or attempting to help the downtrodden. Racelessness is the belief that race does not exist, yet the concept of race has a very prolific effect on society. Racelessness is coupled with constant advocacy to remove the stain of racism in society.

Part of his activism causes him to mark “Black / African-American” on census and government forms. The government takes racial demographic information on these forms to aid in creating Civil Rights policy. By checking “Black / African-American,” he supports the government’s research on the perception of race and how it affects socioeconomic status. Spencer does not chastise other multiracial people that check all the races of their background or multiracial people that only check “White.” He feels the question should be changed to “How are you perceived” instead of “What is your racial background.”

Rainier Spencer does not believe multiracial identity or an increase in the number of multiracial people will dissolve America’s color lines. The only way to fix the racial problem is the abolition of the notion of race. The elimination of the idea will only come after serious work is done on the collective and individual levels regarding race and the redress of inequalities. In fact, the idea that a person could be multiracial strengthens the concept of race.

It is also a fallacy to think multiracial people will act as a bridge between different races. The idea of mixed race people acting as racial bridges is rooted in the idea that people are instinctively connected to race. There is no scientific evidence for this claim. Also, being closely involved with a person for a long period does not necessarily allow the integration of perspectives. Even if proximity allows a person to take on another’s perspective, working with someone closely, social interaction, and living with a person outside of a romantic relationship (roommates)could accomplish the same goal. Ultimately, the idea that multiracial people act as bridges further marginalizes mono-racial black people. The foundation of the concept of multiracial bridging is the presupposition the mono-racial black people are not capable of speaking for themselves or interacting with society.

If a person is multiracial, then both races that the individual claims are valid and exist. The only reason to make an issue of the racial status of each parent would be to distance themselves from the lower status parent. The idea of whites at the top and blacks at the bottom of a racial hierarchy is still reinforced. People of a multiracial background will not act as a bridge between races because they will aspire for white acceptance.

Having a multiracial checkbox on standardized tests and educational documents will be used to mask racial disparities. First, the multiracial checkbox will break continuity with historical data. The discontinuity will render historical data on racial disparity useless. It will also falsely equate people that do not have the same experiences. For example, a person that has a white parent and an Asian parent will be grouped with a black man that wants to acknowledge he has a white grandfather. Their experiences will be different and will be hidden under the success of people that are multiracial and not black. The category will always fall in the middle of statistical analysis not telling researchers anything.

Mainstream media purposely misleads the public on the impact of multiracial people. A CNN documentary reported that the multiracial population of Mississippi had grown 50% from 2000 – 2010. They did not report that multiracial people are only 1.1% of the total population of Mississippi in 2010. Most articles and documentaries in the media focus on the opinion of high school and college-aged multiracial people to counter actual scholarly studies on race. The idea is if the public stops talking about race these multiracial children will lead us into the post-racial America.

The mainstream media wants to push the idea of the Conservative Consensus . The Conservative Consensus is the idea race does not make an impact on outcomes or group disparities. No collective redress is needed, only proper personal choice and education. These multiracial children choosing to not identify with either race show us that race is simply a choice. Everyone should simply get on board and stop complaining.

Spencer created the Journal of Critical Mixed Race Studies to publish and gather scholarly articles on multiracial identity. The journal publishes the best scholarly articles on multiracial identity from all over the world. Spencer hopes to counterbalance the media portrayal of his people.

UNLV “Rebels” Mascot

After the Charleston Massacre in 2015, the University Of Nevada Las Vegas reevaluated their mascot and nickname. It is currently a Pathfinder in a red suit and gray hat. The nickname of the team is Rebels . Many people believe the name eludes to the Confederacy and slavery. Spencer conducted research and interviews from August 15th to November 18th of 2015. He also reviewed over 20 years of school newspaper articles.

His research determined the name “Rebels” predated the use of Confederate imagery. It alludes to the university’s struggle for independence for the University of Nevada Reno that was obstructed by the Nevada state legislature. People in the northern part of the state controlled the government. The obstructionist pattern in the legislature has been going on since the Las Vegas region was added to the state of Nevada in 1867, three years after statehood. Las Vegas is located in an area that was part of Arizona territory. Arizona aligned itself with the South in the Civil War. [1]. No evidence could be found of battles in the Las Vegas area. Spencer also doesn’t mention in his paper that the area Las Vegas is in was part of Confederate Arizona.

The name “Rebels” was used informally to describe UNLV students since inception according to Spencer. The student body adopted a cartoon wolf dressed in Confederate uniform namedBeauregard the Wolf in the early 1950’s. His image is still in the original basketball stadium now used as an art museum.

There was far more Confederate symbolism than just the mascot. The school newspaper was called “The Rebel Yell” and featured a Confederate flag on the cover. The students would have a Confederate Cotillion that crowned a Southern Belle. The student government was called the Confederate Students of Nevada Southern. Spencer contends all the Confederate imagery was due to people not fully understanding what the Confederacy stood for in the 1950’s.

Student protests and a race riot in Las Vegas resulted in the removal of Confederate symbolism in the 1970’s. The student body was allowed to vote on the mascot and the nickname. The student body chose to get rid of the mascot and keep the Rebel’s nickname. They are replaced briefly with a Colonial soldier and a UNLV Sun. These mascots were not salient, and in 1982 a mascot committee was formed. The result is the current mascot HeyReb! aka Mr. Reb .

The official school stance is that HeyReb! was a 1800’s pathfinder or trailblazer. His clothing is Western, not Southern. He is depicted in a red coat and gray hat. However, when HeyReb! is displayed on clothing and logos he only has his gray hat. This leads most people to assume he is a Confederate. The school is adamant this is not the case, and a detailed investigation will lead anyone to the official school position. In fact, to assume that a white man in a gray hat must be a Confederate is in itself racist.

For the entire series on Rainer Spencer click:
HERE

FOR MORE ON DR. SPENCER

Mixed Race Studies

Rainer Spencer’s UNLV Link

Rainer Spencer’s Amazon Link

Sources

  1. How The States Got Their Shapes from the History Channel
  2. ”Mixed People Natural Bridges to Racial Healing Utopia?” Mixed Race Radio 09-04-2013 http://www.blogtalkradio.com
  3. Multiracial Identity on The Agenda with Steve Paiken 07-22-2011 TV Ontario
  4. ”Even discussing ‘angry black man’ stereotype provokes anger” by J. Blake http://www.cnn.com
  5. ”Mixed-Race Chic” by R. Spencer The Chronicle of Higher Education
  6. ”Racism and the Multiracial Check Box” by R. Spencer http://www.nytimes.com
  7. Excerpt of Chapter 9 of Reproducing Race: The Paradox of Generation Mix by R. Spencer
  8. “Only the News They Want to Print”: Mainstream Media and Critical Mixed-Race Studies by R. Spencer Journal of Critical Mixed Race Studies
  9. Bill Casey Interview with Ron Kantowski for Las Vegas Sun 10-22-2007
  10. ”Raceless like me” by Z. Weinberg http://www.crimson.com
  11. “Sanita Jackson Show with Rainier Spencer 02-16-2011 WVON AM Chicago
  12. Dr. Rainier Spencer guest on Mixed Chicks Chat Episode #131

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