Jazz

I use the term "jazz" here not so much as a term for a musical art form, as for a mode of being in the world, an improvisational mode of protean, fluid, and flexible dispositions toward reality suspicious of "either/or" viewpoints, dogmatic pronouncements, or supremacist ideologies. To be a jazz freedom fighter is to attempt to galvanize and energize world-weary people into forms of organization with accountable leadership that promote critical exchange and broad reflection. The interplay of individuality and unity is not one of uniformity and unanimity imposed from above but rather of conflict among diverse groupings that reach a dynamic consensus subject to questioning and criticism. As with a soloist in a jazz quartet, quintet or band, individuality is promoted in order to sustain and increase the creative tension with the group--a tension that yields higher levels of performance to achieve the aim of the collective project. This kind of critical and democratic sensibility flies in the face of any poliicing of borders and boundarites of "blackness," maleness," "femaleness," or "whiteness." Black people's rage out to target white supremacy, but also ought to re realize that blackness per se can encompass feminists like Frederick Douglass or W.E.B. Du Bois. Black people's rage should not overlook homophobia, yet also should acknowledge that heterosexuality per se can be associated with so-called "straight" anti-homophobes--just as the struggle against black poverty can be supported by progressive elements of any race, gender, or sexual orientation.

--Cornel West, Race Matters, 1994, Vintage Books, pp. 150-151

How Slavery Dehumanizes the Master

My new mistress proved to be all she appeared when I first met her at the door,--a woman of the kindest heart and finest feelings. She had never had a slave under her control previously to myself, and prior to her marriage she had been dependent upon her own industry for a living. She was by trade a weaver; and by constant application to her business, she had been in a good degree preserved from the blighting and dehumanizing effects of slavery. I was utterly astonished at her goodness. I scarcely knew how to behave towards her. She was entirely unlike any other white woman I had ever seen. I could not approach her as I was accustomed to approach other white ladies. My early instruction was all out of place. The crouching servility, usually so acceptable a quality in a slave, did not answer when manifested toward her. Her favor was not gained by it; she seemed to be disturbed by it. She did not deem it impudent or unmannerly for a slave to look her in the face. The meanest slave was put fully at ease in her presence, and none left without feeling better for having seen her. Her face was made of heavenly smiles, and her voice of tranquil music. 

But, alas! this kind heart had but a short time to remain such. The fatal poison of irresponsible power was already in her hands, and soon commenced its infernal work. That cheerful eye, under the influence of slavery, soon became red with rage; that voice, made all of sweet accord, changed to one of ha rsh and horrid discord; and that angelic face gave place to that of a demon. 

--Douglass, Frederick. Narrative of the Life of Frederick Douglass, An American Slave. Ch. 6. Retrieved November 26, 2008 from: http://sunsite3.berkeley.edu/Literature/Douglass/Autobiography/06.html

Du Bois on Double-Consciousness

The Negro is a sort of seventh son, born with a veil, and gifted with second-sight in this American world, --a world which yields him no true self-consciousness, but only lets him see himself through the revelation of the other world. It is a peculiar sensation, this double-consciousness, this sense of always looking at one's self through the eyes of others, of measuring one's soul by the tape of a world that looks on in amused contempt and pity.

--Du Bois, quoted in Cornel West, Race Matters, 1994, Vintage Books, p. 138.

De Tocqueville on Race in America

I do not imagine that the white and black races will ever live in any country upon an equal footing. But I believe the difficulty to be still greater in the United States than elsewhere. An isolated individual may surmount the prejudices of religion, of his country, or of his race, and if this individual is a king he may effect surprising changes in society; but a whole people cannot rise, as it were, above itself. A despot who should subject the Americans and their former slaves to the same yoke, might perhaps succeed in commingling their races; but as long as the American democracy remains at the head of affairs, no one will undertake so difficult a task; and it may be foreseen that the freer the white population of the United States becomes, the more isolated it will remain.

--Alexis de Tocqueville, Democracy in America, 1835, quoted in Cornel West, Race Matters, 1994, Vintage Books, p. 135.

Relating Across our Human Differences

Institutionalized rejection of difference is an absolute necessity in a profit economy which needs outsiders as surplus people. As members of such an economy, we have all been programmed to respond to the human differences between us with fear and loathing and to handle that difference in one of three ways: ignore it, and if that is not possible, copy it if we think it is dominant, or destroy it if we think it is subordinate. But we have no patterns for relating across our human differences as equals. As a result, those differences have been misnamed and misused in the service of separation and confusion.

--Audre Lorde, Sister Outsider, 1984 quoted in Cornel West, Race Matters, 1994, Vintage Books, p. 93.