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Racial and social identity
Racial and social identity
Racial and social identity
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Skin color is a polemical and highly evaluated physical attribute (Kim,2014) within the black community, as it influences their economic attainment (Goldsmith, Hamilton, & Darity,2006), mate selection (Hill,2002), litigation (Blair, Judd, & Chapleau, 2004). Furthermore, the skin color of African Americans and Afro-Caribbeans has exerted influences on racial socialization, black stratification patterns, and societal attitudes towards the treatment of light skinned and dark-skinned blacks within their communities. Skin tone stratification and has been historically ingrained in the black community for many generations. During the era of slavery, skin-tone stratification had a continuing impact on the black community as lighter skinned African …show more content…
“Skin tone bias is the tendency to perceive or behave toward members of a racial category based on the lightness or darkness of their skin tone. … this phenomenon also has been referred to as ‘colorism’ (Maddox & Gray,2002).” This term highlights the fact that colorism is a manifestation of a larger system of racial discrimination that has been ingrained in the black community. As it is firmly established in the omnipresent European colonial structure that places emphasis on White aesthetics such as a lighter skin tone and small features. Therefore, the blacks used White physicality as the ideal standard and this Eurocentric thinking perceives light skin and other shades of brown as being superior to dark skin. This hierarchical divide continually stimulates discord, discrimination, and cultural disconnects between Black individuals within the Black American & Caribbean community. The conception of colorism has a pejorative connotation (M. Hunter,2007) that operates both interracially and intraracially. “Intraracial colorism occurs when a member of one racial group makes a distinction based upon skin color between members of her own race. Interracial colorism …show more content…
‘Am I who I say I am?’ is a question of achieving congruence in assessing how our spiritual, cognitive, affective, and behavioral dimensions align with our self-definition. ‘Am I all I ought to be?’ is a question of self-actualization where one seeks to achieve the fullest expression of all one is supposed to become (Parham, White, Ajamu, 2000, p.42).
It is essential that Blacks develop a healthy racial identity to counterbalance the historical racist and discriminatory societal conditions they have endured (Sellers, Smith, Shelton, Rowley, & Chavous, 1998). Blacks who have a strong racial identity can understand the uniqueness of self and invoke racial connotation of subtle interpersonal cues within the community.
Scholars have discovered that even though skin color only influence an individual’s social, economic, and cultural characteristics it is essentially irrelevant to the political views of Blacks. In her book, “The Vanishing Black African Woman: Volume Two: A Compendium of the Global Skin-Lightening Practice author Yetunde Mercy Olumide defines skin color
It is commonly thought that one has to struggle in order to be black. Black people tend to have a stronger sense of group identification than any other racial group in the United States. The question is whether or not this is helpful or detrimental to the black population. In “Promoting Black (Social) Identity” Laura Papish criticizes Tommie Shelby’s We Who Are Dark. Shelby argues that the black population’s sense of group identity is vital to furthering their collective political agenda. Shelby believes that best way to make sure that their political ideologies are cohesive is for black individuals to have a “thick conception of black identity” (Papish 2).” Having a thick sense of black identity calls for “ African Americans think of themselves as and act as a ‘nation’ constituted not by physical borders, but by a shared ethnic, cultural, or biological trait that imbues the community with a ‘general will’ and this “ will” typically includes political motives (Papish 2). Papish argues that it not part of the duty of a black person to have any sense of loyalty or solidarity with other African-Americans and that not doing so does not make them any less black than those that choose to have a thick sense of black identity. Those who don’t grow up with a strong black group identity in their lives are just as black and go through some of the same struggles that other black people do. In the video “Black Like Who?” Debbie Reynolds did not have a strong sense of blackness because she was raised in a white neighbor. The other ladies in the short film talk about how they thought that she had a “ real problem with [her] ethnicity like [she] had a problem with the fact that [she] born African-American (Reynolds). This along with the documentary on Lacey Schwartz show that a person’s sense of blackness is very much a product of what others around them define blackness as. However, it is not clear
In the essay “Mixed-Blood Stew”, Jewell Parker Rhodes describes her mixed colored lineage and the penetrable makeup of all people along the color line. Rhodes recounts her childhood and shows how her family acknowledge each other of being more than just black and talk of all the race their blood consists of. She argues how people sees a black person; as black. She explains that black is not just black. Richard Rodriguez, author of “Blaxicans and Other Reinvented Americans” talks about how racial classifications, e.g. black, white, Hispanic, etc. should be discarded for they misrepresent the cultural and ethnic realities of today’s America (140). Rodriguez explains how culture has nothing to do with race and how certain labels (black, Hispanic)
Based on the title of the book alone, it is easy to say that racism is one of the many social issues this book will address. Unlike the normal racism of Caucasians versus African Americans, this book focuses on racism of the black elite versus African Americans, also known as colorism. Colorism is the discrimination against individuals with a dark skin tone, typically by others of the same racial group. Margo Jefferson says, “Negroland is my name for a small region of Negro America where residents were sheltered by a certain amount of privilege and plenty” (p. 1).
Social and financial status have been the safety net or “go to” protection for African American people for many years back, leading one to assume education and an affluent life style could become a shield of protection over the black body. However, society has proven that your safety net ends where your skin begins. No matter how rich or established a person is, the fact will remain that they are black. Ta- Nehisi Coates describes his life growing up the ghettos of Baltimore. Throughout his book, Ta-Nehisi Coates repeatedly emphasizes that growing up his, “highest priority was the simple security of my body,” (p.130) Then he goes on to describe how his wife grew up in a more affluent and privileged lifestyle, a lifestyle that
Within the Black Community there are a myriad of stigmas. In Mary Mebane’s essay, “Shades of Black”, she explores her experiences with and opinions of intraracial discrimination, namely the stigmas attached to women, darker skinned women, and blacks of the working class. From her experiences Mebane asserts that the younger generation, those that flourished under and after the Civil Rights Movement, would be free from discriminating attitudes that ruled the earlier generations. Mebane’s opinion of a younger generation was based on the attitudes of many college students during the 1960’s (pars.22), a time where embracing the African culture and promoting the equality of all people were popular ideals among many young people. However, intraracial discrimination has not completely vanished. Many Blacks do not identify the subtle discriminatory undertones attached to the stigmas associated with certain types of Black people, such as poor black people, lighter/darker complexion black people, and the “stereotypical” black man/woman. For many black Americans aged eighteen to twenty-five, discrimination based on skin color, social class, and gender can be blatant.
It’s not as apparent as it was in the twentieth century, but it’s still surfaced. For example, in the journal The Persistent Problem of Colorism: Skin Tone, Status, and Inequality by Margaret Hunter, she really analyzed what colorism means in difference ethnicities. With Africans Americans Hunter says “lighter-skinned people of color enjoy substantial privileges that are still unattainable to their darker-skinned brothers and sisters. In fact, light-skinned people earn more money, complete more years of schooling, live in better neighborhoods, and marry higher-status people than darker-skinned people of the same race or ethnicity (Hunter 237). Hunter goes on to explain more in depth about how colorism works and what it is as well as the stereotypes that go with it. For example many people think that colorism is only a ‘black or Latino problem’ when it all started with whites and people with similar color (Hunter 238). As an African American myself and being a part of the “darker skinned” category I have always had struggles since I was a young age. I have always noticed other girls were like me, but of a lighter tone, but it’s never changed the way I think about them or was never really apparent when I was young. Things started to change when was in middle and high school. I noticed a difference in the way males looked at African American women of darker tone. There was already an issue with
It is an accepted notion that race does not define an individual. However, it is an ideology that people have to deal with due to society’s nature. After the collapse of Jim Crow’s laws, race was not supposed to be a limiting factor on any individual in the United States. It had been widely accepted that it was nothing more than a myth. However, due to past transgressions, measures were put in place to ensure that people of color who had been harmed by segregation policies had easy access to tools that would better their lives. The fact that society believes that race is nothing more than a myth blinds people to the racial injustices that still take place. For instance, black people are six times more likely to be imprisoned than whites are. Moreover, three out of every four white persons do not have black friends. The opposite is true for two out of every three persons of African descent (Stockman). Nonetheless, the term race is slowly losing its meaning. A portion of society believes that being black will get you killed, while the other is of the opinion that it gets you a free pass to college. Despite the fact that that racism is a myth, there is still the unbearable truth that racial issues are present with little change on the
people of different ethnicities. Such harm is observed in the history of North America when the Europeans were establishing settlements on the North American continent. Because of European expansion on the North American continent, the first nations already established on the continent were forced to leave their homes by the Europeans, violating the rights and freedoms of the first nations and targeting them with discrimination; furthermore, in the history of the United States of America, dark skinned individuals were used as slaves for manual labour and were stripped of their rights and freedoms by the Americans because of the racist attitudes that were present in America. Although racist and prejudice attitudes have weakened over the decades, they persist in modern societies. To examine a modern perspective of prejudice and racism, Wayson Choy’s “I’m a Banana and Proud of it” and Drew Hayden Taylor’s “Pretty Like a White Boy: The Adventures of a Blue-Eye Ojibway” both address the issues of prejudice and racism; however, the authors extend each others thoughts about the issues because of their different definitions, perspectives, experiences and realities.
All blondes are dumb. Gingers have no soul. All Jews are greedy. All Asians are bad drivers. Imagine living in a world where people are put into a category simply because of their appearance, race, or religion. It limits a person’s chance of expressing individuality through categorization. Desmond Cole’s article, “The Skin I’m In” introduces the struggles faced by black people through racial stereotypes in Canada— a country known for its diversity. Cole reveals the experiences of black people who are stereotyped as dangerous; as a result, they are victimized with prejudice, discrimination, and injustice by society.
It must be noted that for the purpose of avoiding redundancy, the author has chosen to use the terms African-American and black synonymously to reference the culture, which...
“Black, white and brown are merely skin colors. But we attach to them meanings and assumptions, even laws that create enduring social inequality.”(Adelman and Smith 2003). When I first heard this quote in this film, I was not surprised about it. Each human is unique compared to the other; however, we are group together based on uncontrollable physical characteristics. Eyes, hair texture, and skin tone became a way to separate who belongs where. Each group was labeled as having the same traits. African Americans were physically superior, Asians were the more intellectual race, and Indians were the advanced farmers. Certain races became superior to the next and society shaped their hierarchy on what genes you inherited.
"...the effect is a tendency toward lighter complexions, especially among the more active elements in the race. Some might claim that this is a tacit admission of colored people among themselves of their own inferiority judged by the color line. I do not think so. What I have termed an inconsistency is, after all, most natural; it is, in fact, a tendency in accordance with what might be called an economic necessity. So far as racial differences go, the United States puts a greater premium on color, or better, lack of color, than upon anything else in the world."
Social Stratification in the African American community has changed over the years. Social stratification is defined as a rigid subdivision of a society into a hierarchy of layers, differentiated on the basis of power, prestige, and wealth according to Webster’s dictionary. David Newman in Sociology Exploring the Architecture of Everyday Life describes stratification as a ranking system for groups of people that perpetuates unequal rewards and life chances in society. From slavery to the present, the African American community has been seen to have lower status compared to white people. Today, the stratification or hierarchy difference between whites and black are not really noticeable, but it is still present. However, during slavery, the difference in social stratification was noticeable. Whites dominated over the blacks and mulattoes (offspring of a white and black parent). The mulattoes were seen to have a higher stratification than an offspring of black ancestry. Because the mulattoes were related to the whites, they were able to obtain higher education and better occupations than blacks. For example, most slaves of a lighter skin tone worked in the houses and darker slaves worked in the fields. As the people of light skin tone had children, they were able to have advantages too. The advantages have led into the society of today. In this paper I will discuss how stratification has been affected in the African American community over time by skin tone to make mulattoes more privileged than dark skin blacks.
The Association of Black Psychologist (ABP) (2013) defines colorism as skin-color stratification. Colorism is described as “internalized racism” that is perceived to be a way of life for the group that it is accepted by (ABP 2013). Moreover, colorism is classified as a persistent problem within Black American. Colorism in the process of discriminatory privileges given to lighter-skinned individuals of color over their darker- skinned counterparts (Margret Hunter 2007). From a historical standpoint, colorism was a white constructed policy in order to create dissention among their slaves as to maintain order or obedience. Over the centuries, it seems that the original purpose of colorism remains. Why has this issue persisted? Blacks have been able to dismantle the barriers faced within the larger society of the United States. Yet, Blacks have failed to properly address the sins of the past within the ethnic group. As a consequence of this failure, colorism prevails. Through my research, I developed many questions: Is it right that this view remain? How does valuing an individual over another cause distribution to the mental health of the victims of colorism? More importantly, what are the solutions for colorism? Colorism, unfortunately, has had a persisted effect on the lives of Black Americans. It has become so internalized that one cannot differentiate between the view of ourselves that Black Americans adopted from slavery or a more personalized view developed from within the ethnicity. The consequences of this internalized view heightens the already exorbitant mental health concerns within the Black community, but the most unfortunate aspect of colorism is that there is contention on how the issue should be solved.
"Social Forces." The Skin Color Paradox and the American Racial Order. Oxfordjournals,org, 2007. Web. 29 Mar. 2014.