AFRICANGLOBE – As an historical entity, the Black press has not only offered critical commentaries and political critiques of the sempiternal racism of the modern world, but correctives as to how White newspapers, opinion-makers, legislators, and most importantly the White public sought to justify their complacency towards and support for anti-Black racism and the sexual brutalization of Black men, women, and children.
Today, however, the post-Obama lullabies of racial détente and the progressive liberal passivity of Black intellectuals have allowed the structural and ideological manifestations of White supremacy to remain unquestioned despite their persistence alongside the growing realities of Black death. For example, when Trayvon Martin was killed, Melissa Harris Perry thought it prudent to use the tragedy as a moment to teach White people “how to talk about Black death”—she literally created a checklist for Whites rather than deal with the horrors facing young Black men and boys in their communities.
Currently, the post-racial idea has contoured Black news into a narrow politically progressive ideology. This ideology is thematically geared towards convincing the Black public that the symbols of racial progress are in fact actual progress. This contest over “symbols,” rather than exposing the propaganda of the liberal endeavor, allows Black academics to retreat into their own ideologically predetermined blog’s rendering of “Black” events, so that their views, be it feminist, leftist, or progressive, are legitimized.
Meanwhile, the Black public remains victimized by the political interests of multiple entities; each with their agenda rooted in de-radicalizing Black consensus and normalizing Black deaths, specifically the death of Black men, as having nothing to do with racism, merely accidental rather than systemic. As I have argued previously, Black academics and news personalities are rewarded for pimping out “the delusion of hope” to Black people while racism increases alongside the normalization of their death, incarceration, and poverty.
Has the Black Press Lost Its Way?
Since slavery, Black abolitionists, ministers, and revolutionaries understood the need for “Black perspectives,” on the racist evil that plagues America. The Christian theology that justified the horrors of slavery was indicted, and the White Christian, the earliest imperialist, was not held to be the savior of civilization but its greatest detractor whose abuse and degradation of Blacks was rooted in their imperial lust for power and profit. As David Walker says in Article I of The Appeal:
“I have been for years troubling the pages of historians, to find out what our fathers have done to the White Christians of America, to merit such condign punishment as they have inflicted on them, and do continue to inflict on us their children. But I must aver, that my researches have hitherto been to no effect. I have therefore, come to the immoveable conclusion, that they (Americans) have, and do continue to punish us for nothing else, but for enriching them and their country. For I cannot conceive of anything else”
With the rise of Freedom’s Journal, the Black press took on the radical mission of liberation that up to that point was confined to pamphlets, and the now revered slave narrative. The Black press, its editors and writers, were among the most notable Black thinkers of the 1800’s and beyond.
T.Thomas Fortune’s (1856-1928) The New York Age was the training ground for no less an intellectual than W.E.B. DuBois. It was a publication where Fortune’s radicalism which advocated for Black self-determination and security, even by armed resistance if necessary, was center stage. It not only gained him notoriety among Black journalists but earned him the admiration of the young Ida B. Wells-Barnett (1862-1931) who would continue to develop his political philosophy of agitation and help build the first civil rights organization for Black rights; the Afro-American League.
This radicality was present in most of the Black journalists at the turn of the century. Henry McNeal Turner and John Edward Bruce exemplified a political tone that was only matched by the radicality of the 1960’s and 1970’s in the founding and growth of the Black Panther Party and the journalistic accounts of the Black Power Movement. As my student, Ms. Judith Bohr, points out in her master’s thesis “A People’s History of Philosophy: The Development and Ideological Segregation of Black Nationalism,” the violence against Blacks in society, be it at the hands of police state militarism or the prison industrial complex, necessitates a compliant and complacent account of reality. As she states,
“The media assists in this erasure of police violence through their portrayals of African Americans as a danger to society…Whites’ fear, however, is for their privilege and not for their safety…Propaganda in the media functions through erasure and through distortions of the state’s as well as the public’s motivations for racial violence” (Bohr 2011, 30).
Thus, the de-radicalization of Black news and the complacency of the Black journalistic endeavor—its commodification into predetermined categories, that ironically have academic currency despite being driven by political interests—does little to inform, much less improve, the conditions of Black people.
The silence of mainstream Black news on the systemic political and economic divisions, divisions made necessary by the militaristic racist endeavors of the U.S. government, even under a Black Obama administration, is imperative in preventing the Black public from engaging the concrete American condition confronting African-Americans and the poor.
Most recently, SiriusXM decided to change Sirius 128—The Power to urban driven entertainment programming under the new title of the Urban View. In doing so SiriusXM eliminated ReddingNewsReview, an independent Black political commentary dedicated to exposing the contradiction between Black political representation in the Obama era and Black political exploitation under Obama’s administration. The change in the lineup effectively changed the Power 128 from the “News and Issues” category to the Urban View 110 a “African American Talk and Entertainment” channel.
Reacting to this change, Wade Simmon wrote a splendid editorial asking, “Is SiriusXM Trying to Undermine Black Power?” The effect of this censorship could be isolated, but it again begs the question as to why independent Black radio and press that dares to question the status quo of America’s race problem is so easily engulfed by liberal reformist agendas that take Obama’s symbolism to be of more importance than the actual economic and political viability of mass Black agendas.
Despite the criticisms one may make of Redding, the reality is that Black Americans lack a non-partisan interpretation of the Black condition that does not retreat into the ideologies of the blogosphere, where select academics, married to predetermined paradigms of reading Blackness, meet and greet.
The Black public is usually deemed irrelevant in these deliberations from the outset. They are to be “spoken about” authoritatively, but rarely “spoken from,” since these Black people are outside the academy, and lack the supposed knowledge/education to “understand” the complexities of Black life.