Quotes of note

“Yesterday we refused to go on a convoy to Taji. We had broken-down trucks, nonarmored vehicles. We were carrying contaminated fuel.”

—Specialist Amber McClenny, 21, on her mother’s answering machine

“My message to our troops is, ‘Thank you for what you’re doing. We’re standing with you strong. We’ll give you all the equipment you need. And we’ll get you home as soon as the mission’s done, because this is a vital mission.’”

President George W. Bush, September 30, 2004, Presidential Debate

As The New York Times reports this morning, members of an Army reserve unit who refused to deliver a fuel and provisions shipment to troops north of Baghdad are currently under investigation for insubordination. Reports that 18 soldiers have been held at gunpoint for two days remain unconfirmed by the Pentagon, but relatives insist that the soldiers acted out of conviction as they felt they were being ordered to undertake a suicide mission.

The troops claim their trucks were deadlined — unsafe and unsuitable for combat operations.  Despite Pentagon claims that this remains an “isolated incident,” these claims echo concerned rumbles heard earlier in the war: American soldiers  are ill-equipped and insufficiently prepared for their duties. As John Kerry pointed out in the first debate, parents shouldn’t have to purchase body armor for their enlisted children as a birthday present.  

The gap between the President’s rhetoric and the reality American troops face grows ever wider.

Laura Louison

 

Every child left behind?

If 99 percent of public schools in California will fail to meet the academic targets stipulated by the No Child Left Behind program, could the underlying principles of No Child Left Behind be fundamentally flawed?

According to a study referenced in today’s LA Times, a staggering number of schools — 1,200 campuses, or 13 percent of the state’s public schools — may be classified as “failures” by the end of this academic year. By 2013-2014, 99 percent of the state’s schools may be classified as failures.  

No Child Left Behind is one of President Bush’s pet programs, and its aim is to revitalize schools by threatening to punish them with the ousting of principals and teachers and the importation of external managers if the schools fail to achieve designated levels of math and English proficiency. The law, enacted nation-wide two years ago, requires all public schools to have every student to test as proficient in English and math by 2013-2014. President Bush insisted that the status quo in public schools perpetuates the “soft bigotry of low expectations,” and that, through his program, no child would be left behind. But if fully 99 percent of California’s public schools will be failures by 2013-2014, could it be that there is something flawed with the program itself? With the perennial lack of funds and stringent testing requirements, every child, it seems, is being left behind. President Bush may well just be replacing the “soft bigotry of low expectations,” with a belligerent refusal to realistically consider — and thereby improve — the status quo.

Mimi Hanaoka

  

 

Stranded among billions

For many, the Internet truly has come to feel as necessary as clocks or cell phones. This seems to be more so for young people acclimated to the amenities of the modern world. The Japanese already have a word for those who cloister themselves away from the world, only to interact with it through the Internet. They call them “hikikomori.”

Japanese police found two cars yesterday with nine people in all who are believed to have committed suicide. And they believe they met and coordinated their deaths online.

It’s a sad story, knowing that a group of young people, in their teens and early 20s, felt so hopeless that they carried out their deaths. Some critics of the Internet will say it’s dangerous, that it enables this kind of group self-killing. The organizers of a website where suicide is discussed say they offer a compassionate service to those who need it.

Maybe we shouldn’t blame the tools for the actions of the user. Still, maybe what’s missing is some human, tangible, offline compassion so the hikikomori around the world no longer choose to be stranded.

Vinnee Tong

 

A sad farewell

Christopher Reeve’s death Sunday came as a tragic surprise to many, not simply because the world lost the actor best know for portraying Superman in the movies, but because we lost one of the rare, real-life superheroes.  

A real-life superhero gives hope to the seemingly hopeless, strength to the powerless, and a voice to the voiceless. Although Reeve’s outspokenness on the topic of stem cell research was controversial, his message of triumph over the most challenging obstacles continues to be a source of hope for the community of people with disabilities, and the way he lived his life is inspirational beyond the borders of any one community or group.

An activist who chose to do and not just to debate, Christopher Reeve will long be remembered as Superman. But he’ll forever be remembered as a real-life superhero.

Emily Gorovsky

 

Mission accomplished?

While President Bush has spent the summer insisting that “the American people are safer,” it seems that America and the world are still free falling down the rabbit hole of terror.

Juan Cole, a professor of history with an expertise in Middle Eastern history and Shiite Islam at the University of Michigan, has roundly condemned the war that President Bush has been waging on terror. Writing on the series of bombs that, on Thursday, October 7th, rocked the Sheraton Hotel in Baghdad, a meeting of radical Sunni Muslims in the Pakistani city of Multan, and the Hilton Hotel — packed with Israelis — in the Egyptian resort town of Taba, Juan Cole asserts:

If we analyze these violent, destabilizing attacks, one thing becomes abundantly clear: The Bush administration is losing the war on terror. If, 3 years after September 11, Ayman al-Zawahiri can arrange for al-Qaeda to blow up yet another building, this time in Egypt, killing scores, that is a sign of failure. If an al-Qaeda-aligned group like the Army of the Prophet’s Companions is permitted by the Pakistani state to gather freely in Multan, to blow up Shiite mosques, and to incur a violent Shiite counter-strike, that is a sign of failure. If radical Sunni groups, or ex-Baathists aligned with them, are able at will to fire Katyusha rockets into the Baghdad Sheraton at a time when the US has militarily occupied Iraq, that is a sign of failure.


If a certain brand of belligerent and pig-headed optimism is failing to see us through, perhaps, Mr. Bush, it is time for a change of strategy.  

Mimi Hanaoka

 

Presto, change-o: pulling military rabbits out of a hat

Maybe the time has come for the president to give George Lucas a call. It seems the United States has tried just about everything to increase its military manpower, short of commissioning Industrial Light & Magic to create some more troops using CGI.

An article on www.indybay.org, titled “US Soldiers Forced Into Service By The Military: The Unofficial Draft,” lists several actions our military has taken in hopes of plumping up its forces. The article does not mention the military’s more amusing offers to help recruits get a career in the music industry or pay for their breast implants, but it does note the recent advent of the stop-loss order, Individual Ready Reserve, and the latest claims by currently serving U.S. soldiers that they are being coerced to re-enlist.

According to the Global Security website, we currently have over 100,000 U.S. soldiers stationed in Iraq. The Friends Committee on National Legislation states:

“In November 2003, a Congressional Budget Office analysis indicated that ‘the active Army would be unable to sustain an occupation force of the present size [150,000] beyond about March 2004, if it chose not to keep individual units deployed to Iraq for longer than one year without relief — an assumption consistent with the Department of Defense’s (DOD) current planning.’”

The FCNL website indicates the discrepancy between the claims government officials are making about the feasibility of continuing the American occupation of Iraq with a minimal number of troops and the reality that American troops who are preparing to come home will be increasingly difficult to replace.

How, and from where, are the extra soldiers going to come?

—Michaele Shapiro

 

Catching the carps of truth with the bait of falsehoods

The race to poison the ear of Denmark is drawing to a close. A front page article in last Friday’s Los Angeles Times called attention to the “witchcraft of wit” our presidential candidates decided to use during their first debate Thursday night.

“Candidates Call Facts as They See Them,” boomed the caption. “Rivals take turns putting their spin on the data related to war on terror and national security.”


“Some facts were oversimplified, others were exaggerated and still others dropped from sight entirely,” staff writer Paul Richter reported. Topics whose facades were shaded Thursday night ranged from the war in Iraq to homeland security and the development of nuclear weapons in North Korea.

In an age when great orators have either been booed off stage or become extinct, and at a time when truth is not a priority, what do these debates mean to the American public?

The judgments cited in a related article in the same paper by reporters Lianne Hart and Zeke Minaya make the American public sound like film directors or casting agents.  “With Kerry, I don’t feel any sincerity or conviction,” commented Sharon Toney, an interior decorator. Another Republican, Jack Swickard, remarked, “My biggest fear was that Bush would make a gaffe, and he didn’t.”

What is the magic ingredient that will provoke Americans to go out of their way to vote?

If the television show American Idol succeeds in drawing in twenty million votes a week, doing so without eloquence or truth, maybe the spice of the televised debates will do the same for the presidential election this November.

—Michaele Shapiro

 

Quote of note

“To my knowledge, I have not seen any strong, hard evidence that links the two.”

— Defense Secretary Donald Rumsfeld’s response to a question posed about the relationship between Saddam Hussein and Osama bin Laden. Mr. Rumsfeld was speaking today at the Council on Foreign Relations in New York.  

In contrast, Mr. Rumsfeld declared in November of 2002 that “there is no question but that there have been interactions between the Iraqi government, Iraqi officials and Al Qaeda operatives.”

It looks like the boy who cried “flip-flop!” might be getting his comeuppance.  

Mimi Hanaoka

    

 

Fall changes

issue banner

As the leaves turn and the United States waits to see if the new season will also bring a new president, this month’s issue of ITF brings you stories of change, both resisted and embraced, from far and wide.

Beginning in Vietnam, Uzi Ashkenazi explores through photography the everyday traditional practices that  persistalong the Red River — despite the destruction brought by war and industry. Halfway around the globe in Nicaragua, the plight of tradition is more grim, as Anthony Vaccaro shows the violence wrought in a battle between indigenous peoples and Mestizo farmers for precious rainforest land in Who owns the forest?. In Colombia, where customs are maintained even in the face of fear and lawlessness, love makes a gringo, Andrew Blackwell, contributor to our Through the Looking Glass travel channel, play along.

Meanwhile, somewhere in a Middle Eastern county torn by armed struggle, a doctor and his family find their loyalties under fire. In her short story, How we live and die, Lise Strom autopsies the betrayal of the medical profession, of family and friends, and of morals that happens in wartime.

Back on U.S. soil, Patsi Bale Cox examines a different war — one waged by feminists against their detractors over the raising of boys — in her essay Our sons. And in a special follow-up to last month’s photo essay A good day for Grant, parent Geoff Lanham writes about newly explained challenges he faces in raising his son.

Finally, we look at current developments in this nation’s politics as columnist Henry Belanger bemoans the sad compromises required by the media’s devotion to “balance.” Later this month, on October 18, Pulitzer Prize-winning journalist and InTheFray advisory board member Bob Keeler will put in his two cents on the upcoming election, while ITF Contributing Writer Jairus Victor Grove reviews Rebecca Carroll’s book Saving the Race: Conversations on Du Bois From a Collective Memoir of Souls, which explores how our changed society looks at Du Bois’ work today.

The final wisdom on change? Let’s end with Churchill’s dictum: “There is nothing wrong with change, if it is in the right direction.” Happy voting.

Nicole Leistikow
Managing Editor
Baltimore, Maryland

 

Who owns the forest?

A land crisis in a remote region of Nicaragua has brought violence and ethnic strife — and victims on both sides.

Children of Wasa King

In a ramshackle school house deep in the jungle, angry members of the Mayangna community, Nicaragua’s oldest indigenous tribe, plot their next move in the fight to reclaim their land. Lumber prospectors and Mestizo farmers, with or without land deeds, have been cutting into large sections of the once lush forest, and the Mayangnas, long considered the caretakers of Nicaragua’s rain forest, have had enough. “I’m tired of talking,” says Luis Beltran Alfaro, a land trustee in Mayangna’s second capital, Wasa King. “We’ve talked and talked and nothing gets done. We have to take matters into our own hands.”

Thirty-two native inhabitants of Wasa King, all men, stand shoulder-to-shoulder around the perimeter of a largely open classroom, stepping forward one at a time to vent their frustration. “We want to kick them out peacefully,” Emilio Fendley says of the 150 Mestizo families settled nearby. “But we can’t; they won’t go.”

Mestizo farmers have been coming to the region for over 50 years now, but it is the brutality of the latest migration, the ones who have come in the last five years, that has triggered the rage of the Mayangnas. Despite a 2003 law that grants ownership of undeeded land to indigenous groups, trees continue to fall to the new Mestizos’ tactics of slash-and-burn agriculture. The Mayangnas fear that the forest, their traditional hunting ground, will be lost.

“They come and see some forest, and think, ‘nobody is here, we can farm here,’” says Fendley. “But we are here. This is our forest.” He bangs the large wooden stick he holds in his hand on the wood-plank floor. “The only way left to us,” he concludes, “is to spill blood.”

A group of Mayangnas meet in the school house, including Luis Beltran Alfaro,(far left in khakis), Emilio Fendley (in red pants), and Ismal Milado (seated in middle).

Forgotten Peoples

Wasa King is located in the heart of the North Atlantic Autonomous Region (RAAN). Hennington Tathum Perryman, a high-ranking government official in the RAAN, says that the central government’s interest in the region goes as only as far as the gold, lumber, and fish that the RAAN is rich in.

Perryman says that central government’s indifference to the problems in Wasa King stems from a deep cultural and physical divide between the RAAN and the Pacific side of Nicaragua, home to the country’s capital, Managua.

The RAAN is home not only to a large population of Mayangnas and Miskitus but also to a dwindling number of Black Creoles. None of these three groups is found in any great number on the Pacific side, and they feel that the central government has done nothing to protect their cultures from the continual encroachment of the Spanish-speaking majority represented by the central government.

“No president of Nicaragua will ever care about the Atlantic,” says Perryman in his thick Creole accent. “80 percent of the population of Nicaragua lives in the Pacific, so that’s where they get all of their votes.”

In many ways, Wasa King is to RAAN what RAAN is to Nicaragua: a remote community that feels its unique culture is being threatened while an indifferent government looks on. The nearest town, Rosita, has only one truck that can make the arduous trek over the gutted dirt road leading into Wasa King. The muddy, jostling drive is so hostile to outsiders that the people of Wasa King seldom encounter foreign visitors. When someone does manage to make the trek, throngs of half-naked children surround the truck and guide the visitor past scattered thatch huts, over the narrow suspension bridge, and into the center of town. There, a weathered clapboard church that was once painted white stands prominently, flanked by a long, single-story wooden structure that serves as school, community center, and housing complex.

In January 2003, the government passed a law apparently intended to benefit indigenous people in places like Wasa King. The wording of Law 445, which was supposed to stop the onslaught of destructive migration into the forests, mandates a surprising degree of protection for indigenous land claims, granting the Mayangnas and the Miskitus, the region’s other indigenous group, a right to all forest land that had not already been legally deeded. However, the law is poorly enforced, which means that Mayangnas in Wasa King still have no real means of protecting the forest from the Mestizos.

Children play outside the Wasa King classroom.

A Lumber Mogul and an Easy Target

The Mestizo farmers are not the only ones with a stake in RAAN land. Kamel Ben, a lumber prospector, has laid claim to land near Wasa King. The mere mention of Ben’s name brings a torrent of abuse from Mayangnas. Ismal Milado, a 73-year-old who has come to the classroom to hear how the younger members of his community plan to fight for their land, calls Ben “Osama bin Laden’s brother.” Many in the room nod in agreement.

Ben and the Mayangnas of Wasa King are in the midst of a long legal battle that will determine who is the rightful owner of the 3000 hectares Ben currently harvests. The court has been hearing the case for two years, and it may be at least another year before a verdict is reached.

Pulling up to a coffee shop in Rosita on a new Enduro motorbike, Ben seems more congenial than evil. His sharp Middle Eastern features and graying moustache give him the appearance of a younger Omar Sharif. Puffing on Marlboro Reds, Ben speaks openly about all of his dealings in the region. He dismisses the bin Laden accusation with a laugh. “You see,” he says, “this is the kind of mentality that we are dealing with.”

Ben’s good nature is surprising given the danger he faces in everyday life. Having Middle Eastern features in a region where foreigners are about as common as politicians from Managua makes him an easy target.

“I’ve had two death threats,” says Ben, his signature smile retreating from his face. “I was eating my dinner when the owner of the restaurant rushed up to me going, ‘There’s a whole mob of them coming up the street. They’re going to kill you.’”  His smile begins to resurface as he recalls, “It was not the time to negotiate, so I escaped through the back door.”

Ben says that the Mayangnas’ hatred for him has more to do with their interest in the lumber on his land than with protecting the forest. “There is no economic activity here, so they want money from the wood.” He points out that four Mayangnas have already been arrested for illegally cutting down trees. Government officials in Puerto Cabezas confirm that a “wood mafia” is operating with little restraint in the region, poaching mahogany and other less valuable trees. The mafia is said to pay indigenous people good money to cut trees for them. Ben claims that such activities undercut the image of the Mayangnas as stewards of the rain forests. “It is false,” Ben says of the Mayangnas’ good reputation for environmentalism. “Absolutely false.”

The author (right) with Kamel Ben.

Dwindling Patience and Looming Disaster

The slow speed of the litigation has many in the region worried. As patience with the court proceedings wears thin, the prospect of the Mayangnas following through on their threats increases. No one in the area is taking those threats lightly. In Layasiksa, a Miskitu community 90 kilometers southwest of Wasa King, Misikitus’ anger over a Mestizo settlement on their land exploded on February 7 of this year, when some 100 Miskitus marched on to the settlement. Mestizo homes were burned to the ground, and a gun fight erupted. When it was over, two Mestizo farmers and one Miskitu had been shot dead.

Hurtado Garcia Baker, the governor of RAAN and leader of the largely Miskitu YATAMA party, warns that what happened in Layasiksa could happen again in Wasa King. According to Baker, “The Mayangnas’ defense of their land will be even more fierce that in Layasiksa. There are eighty men there waiting to use their machetes.”

The atmosphere of Garcia Baker’s office lacks the stuffy formality typical of North American politics. Government officials and ordinary citizens mingle in the hallway outside his open door and spill into the office itself. Garcia Baker prefers to talk while standing or sitting on the large sofa in one corner of the room while his desk sits idly against a back wall.

When asked about the President of Nicaragua, Enrique Bolanos, Baker’s face contorts as though tasting a bitter lemon. “[Bolanos] has not given one dollar to implement Law 445,” Baker complains. “It is part of the central government’s strategy. They didn’t like the law, so they won’t give the money needed to enforce it.”

Baker believes the solution to the Wasa King situation hinges on the enforcement of the law. But the Bolanos government, he contends, has little incentive to enforce a law that would make it harder for them to herd land-seeking Mestizos into the RAAN. The scarcity of land in the country has created a huge population of landless Mestizo’s roaming the Pacific countryside in desperation, and the government simply does not know what to do with them. The Nicaraguan government would ordinarily never have given the indigenous people of RAAN such powers, says Baker. But the law was passed under political pressure stemming from a corruption scandal involving former president Arnoldo Aleman. “Once Bolanos got into power, he couldn’t believe that such a law had passed, but it did, and he couldn’t do anything about it.”

Garcia Baker seems neither to know nor care where the Mestizos end up. “They’re not from here,” he says. “So they are not our problem.” Rather, Baker has made it his mission to demarcate all of his region’s land in order to grant legal claims to the indigenous people. Once that happens, the protections of Law 445 will begin to take effect. “We’re going map our own land,” Garcia Baker says, “even if Bolanos won’t send us a cent.”

Diplaced Mestizo farmers compete for land and raise the ire of RAAN locals.

The Displaced as Displacers

The massive influx of Mestizos into the RAAN has made them the largest single group in the region — and the least popular. But even though the locals see them as aggressive invaders, the migrants claim to be no less victims of displacement than the indigenous peoples resisting them.

Despite their numbers, Mestizo farmers have little representation in the government. Newly arrived Mestizos are largely uneducated, very poor, and in contrast to the Miskitus, politically unorganized. Many end up razing the forest for cattle fields because the crops of beans and corn that they grew on the Pacific side are not suited to the rainforest’s wet climate.

In Susun, a Mestizo settlement 20 kilometers outside Wasa King, Mayor Noel Palacio Garcia Delgado gathers together a group of Mestizos who have recently arrived in the RAAN. They are thin, their clothes are worn, and their rotting teeth lack the silver caps that more prosperous farmers display. Two women, one with a newborn, and eight men sit before Delgado. They are slow to answer questions, finding it hard to comprehend the level of hatred that the Mayangna in Wasa King feel for them.

“We don’t know where else to go,” says Pedro Antonio Espinoza, a 48-year-old father of nine. “Our lands [on the Pacific side] have all dried up, and we need to feed ourselves. If the don’t want us here, then just tell us where we should go.”

Espinoza bows his head and looks to the floor. When the threat of Mayangna violence is brought up, he speaks while still looking down: “We are worried,” Espinoza says, slowly looking up. “They are the ones that have the guns.”

Miro Brcic provided translation help. The writer would like to thank Tom and Lois McGrail for their contributions, which made this article possible.

STORY INDEX

PLACES >

The Autonomous Regions of Nicaragua’s Caribbean Coast
URL: http://www.yorku.ca/cerlac/URACCAN/Coast.html

INDIGENOUS RIGHTS ISSUES >

The Nicaragua Network
URL: http://www.nicanet.org/archive.php

Mayanna People’s Statement on Proposed Sustainable Development Project in Nicaragua

URL: http://nativenet.uthscsa.edu/archive/nl/9704/0086.html

”Land Grab In Nicaragua,” commentary by Bill Weinberg, Toward Freedom, 1998
URL: http://www.hartford-hwp.com/archives/41/229.html

 

Conversations on The Souls of Black Folk

An interview with Rebecca Carroll concerning her collection of essays, Saving the Race: Conversations on Du Bois from a Collective Memoir of Souls.

Recently InTheFray Contributing Writer Jairus Grove spoke with Rebecca Carroll about Saving the Race, The Souls of Black Folk, and the role that race plays in our world.

The interviewer: Jairus Victor Grove, InTheFray Contributing Writer
The interviewee:Rebecca Carroll, editor/author of Saving the Race: Conversations on Du Bois from a Collective Memoir of Souls.

To read Jairus Victor Grove’s review of Rebecca Carroll’s Saving the Race: Conversations on Du Bois from a Collective Memoir of Souls, click here.

The diversity of experiences expressed in this book alone calls into question the coherence of ideas like black identity or black community. What political utility do you think these concepts have after your engagement with this project?

I think the idea of a “political utility” in the context of race is counterproductive — and in terms of the coherence of an idea like black identity or black community, neither is an idea so much as a lived experience; an experience that can be defined and internalized individually as one is inclined to do so.

The recent rise to prominence of black conservatives such as Condoleeza Rice, Ward Connelly, and Clarence Thomas seems to reflect a Republican agenda to divide traditionally Democratic and progressive communities, both Black and Hispanic. Do you believe blackness is intrinsically political? If so, how do we keep race political?

If by political you mean involvement with government matters and larger social cause concerns, I don’t believe blackness is any more intrinsically political than human nature.

There is a definitive moment in your own narrative where you say that you decided or felt the conviction that you were a black woman. In our increasingly hybrid times, claims to identity require some history or heritage to be sacrificed or at least underplayed. Do you think the decision to elevate your blackness to the forefront of your own hybrid identity would have been different or more difficult if your other racial heritage was also marginalized, say, Hispanic or Arabic?

No, if anything I think it would have been easier — there isn’t the same stark contrast and opposition between blacks and Hispanics/Arabs as there is between blacks and whites.

Although this book makes a convincing and complex case for the necessity of blackness as at least a way of thinking through an existence marked by skin color and the trauma of survival, what is next? Too often the imagination of a world without race is simply a world of whiteness. Is it time to imagine what is to come after race?  If so, do you have any ideas resulting from this work particularly your conversations with LeAlan Jones and others who make reference to the need to begin imagining what a world without race looks like?

I don’t think LeAlan was suggesting a world without race, but rather a world in which race was more interconnected, more blurred, better understood, and less blatantly segregated which, progress being as it may, is still what it is. So no, I don’t think we need to begin imagining what a world without race looks like; I think we need to start imagining what a world WITH race looks like.

To read Jairus Victor Grove’s review of Rebecca Carroll’s Saving the Race: Conversations on Du Bois from a Collective Memoir of Souls, click here.

STORY INDEX

CONTRIBUTORS >

The interviewer
Jairus Victor Grove, InTheFray Contributing Writer

The interviewee
Rebecca Carroll, Editor, The Independent Film and Video Monthly.

MARKETPLACE >
(A portion of the proceeds from the purchase of these books will go the InTheFray if the link below is used.)

Saving the Race: Conversations on Du Bois from a Collective Memoir of Souls
URL: http://www.powells.com/cgi-bin/biblio?inkey=17-0767916190-0

The Souls of Black Folk
URL: http://www.powells.com/cgi-bin/biblio?inkey=62-1930097131-0  

 

Lives lived, lessons learned

A century after W.E.B. Du Bois penned The Souls of Black Folks, Rebecca Carroll illuminates just how much the renowned civil rights leader continues to influence modern notions of citizenship and blackness.

To read Jairus Victor Grove’s interview with Rebecca Carroll, click here.

Following a series of uninspired presidential and vice presidential debates, award-winning narrative nonfiction writer, editor, and interviewer Rebecca Carroll’s Saving the Race: Conversations on Du Bois from a Collective Memoir of Souls reminds us that hope is not yet lost. The United States is still home to a few brave individuals with vision. Unlike many academic collections on W.E.B. Du Bois, Saving the Race brings together the inheritors of the civil rights movement and a number of artists and writers who represent a diverse array of defiant voices.

The inspiration of this collection was the 100 anniversary of W.E.B. Du Bois The Souls of Black Folk. Published in 1903, Du Bois’ most widely read text explicates his philosophical and political aspirations for the black race, situating himself in almost total opposition to the “separate but equal” and industrial education focus of Booker T. Washington.  As Du Bois argued in chapter 3 of The Souls of Black Folk, Washington’s compromise asked black people to give up:

First, political power. Second, insistence on civil rights. Third, higher education of Negro youth — and concentrate all their energies on industrial education, and accumulation of wealth, and the conciliation of the South. This policy has been courageously and insistently advocated for over fifteen years, and has been triumphant for perhaps ten years. As a result of this tender of the palm-branch, what has been the return? In these years there have occurred:

1. The disfranchisement of the Negro.
2. The legal creation of a distinct status of civil inferiority for the Negro.
3. The steady withdrawal of aid from institutions for the higher training of the Negro.

It was this hallmark unwavering disdain for compromise in the area of excellence and achievement for African Americans that alienated many of Washington’s followers and defined Du Bois as a visionary leader and thinker. Equally infamous was the air of elitism that frequently characterized Du Bois’ tone regarding the value of higher education. Most accounts of Du Bois describe a cold and introverted man, who, although well-mannered, was only conversant with those he considered his equals.

Du Bois’ stepson David G. Du Bois described him as “basically a shy person” who did not like to interact with those to whom he was not already close. When David Du Bois’ mother planned dinner parties, David recalls, “My mother did not invite people over with whom Du Bois did not feel relaxed and comfortable.” Cultural critic and author of Reconsidering the Souls of Black Folk Stanley Crouch goes so far as to argue that eventually “white people drove Du Bois crazy” after a lifetime of fighting against narrow-mindedness, causing him to break with the mainstream efforts of the NAACP.

Despite his penchant for alienating those he met, Du Bois’ intellect and rigorous scholarship are unquestionable. As a student he pursued and completed a Ph.D. from Harvard University that included study at the prestigious University of Berlin. Despite an impressive academic career for any historical period, his intellectual pursuit was at times a refuge from the intolerable world of racial bias and violent exclusion. As Du Bois once remarked, “I was in Harvard but not of it.”

Today, 101 years later, New York University Law Professor Derrick Bell describes his own tenure at Harvard before he quit in protest over low minority employment, in terms starkly congruent with Du Bois’. As Professor Bell writes in his segment of Saving the Race, “Very few black folk are able to get totally beyond presumption of incompetence. The fact is that those who are even modestly welcome in certain academic circles are the most welcomed they will ever be.” This recognition of African American achievement, tempered by the reality of contemporary more and less subtle forms of post civil rights racism, typify Carroll’s collection.

Comprised of the reflections of African Americans ranging from civil rights attorney Vernon Jordan, Jr., to jazz musician and Grammy-nominated composer Terrance Blanchard, Carroll’s collection is tied together by the editor/author’s own compelling autobiography. Lacking the self-indulgence typical of many auto-narratives concerning identity, Carroll unflinchingly describes her intellectual and emotional movement from rural New Hampshire, where she was raised by white adopted parents, to an eyes-wide-open relationship with the complexities and uncertainties of her black history and identity. Carroll’s own struggle to forge an identity that could provide her with a site for empowerment while also ensuring her a sense of authenticity lies at the heart of what Du Bois called “double-consciousness.”  

Although hybridity is a popular topic of academic discussion, these dialogues often disregard the traumatic and difficult growth experienced by real people who do not easily fit into the rigid categories of contemporary identity politics. What Du Bois and Carroll share and contribute to this discussion is a profound sense of what it means to be out of place. Like Du Bois, Carroll grew up in a mostly white, Northeastern town. Neither scholar describes overt racism in their childhood, instead describing a sense of loss and alienation that their privileged education provided no vocabulary for discussing. In the most common, yet telling, example, Carroll recalls how it felt to admired but never asked out on dates and how she was often complemented for only being cosmetically black.  

Carroll’s multifaceted story, then, foregrounds the disparate and even opposing accounts of W.E.B. Du Bois and his continuing relevance to a socio-political world that still cannot confront how profoundly the history of the United States of America is the history of “the race problem.” The taboo of discussing race in the United States not only impoverishes our understanding of where we come from; it also erases a rich history of hope and political commitment that has driven that history.

It is this connection between history and politics that demands that we read Saving the Race alongside Du Bois’ The Souls of Black Folk. If we were to develop a cannon of American literature that was truly representative of our collective experience for high schools and universities, the absence of Du Bois’ still eminent work would do a grave injustice to the interests of democratic culture. Former Black Panther Kathleen Cleaver, for instance, conjures this spirit in her contribution writing:

Right now, we’re at a point of dissent — dissent about globalization, opposition to racism, opposition to forms of neocolonialism, opposition to war … And I have to have hope in that. What’s the alternative? I could say, “Oh, I give up. The pigs have the right way. There is no alternative.” But that’s totally insane. The world that is being presented to us right now is a world based on genocide, ecocide, and homicide; that’s unacceptable. To choose it is to choose your own destruction, and since I’m not self-destructive, I have to maintain hope in an alternative … Let’s clarify that you can rethink and transform how you view the world. Let’s clarify that the world could be entirely different.

A century after the publication of The Souls of Black Folk, Cleaver and the others who join Du Bois’ legacy renew the intellectual and political pursuit of seemingly impossible demands for justice and equality, demonstrating that The Souls of Black Folk still testifies to an outspoken commitment to causes often derided as doomed or unrealistic. By reminding us of the lasting influence — and relevance — of Du Bois on social and racial justice, then, Carroll’s project provides a context for beginning to understand the indispensable role of The Souls of Black Folk in shaping modern America.  

To read Jairus Victor Grove’s interview with Rebecca Carroll concerning Saving the Race, click here.

STORY INDEX

INTERVIEWS >

National Public Radio’s compilation of interviews and responses to the 100th anniversary of The Souls of Black Folk
URL: http://www.npr.org/templates/story/story.php?storyId=1384569  

HISTORY >

The W.E.B. Du Bois Learning Center
URL: http://www.duboislc.org

MARKETPLACE >
(A portion of the proceeds from the purchase of these books will go the InTheFray if the link below is used.)

Saving the Race: Conversations on Du Bois from a Collective Memoir of Souls
URL: http://www.powells.com/cgi-bin/partner?partner_id=28164&cgi=product&isbn=0767916190

The Souls of Black Folk
URL: http://www.powells.com/cgi-bin/partner?partner_id=28164&cgi=product&isbn=1930097131

personal stories. global issues.