Profile in Focus | Dr. Cornel West (1990 - 1995)
Russia Is A Terrorist State: Part 3 (2011 - 2016)
Profile in Focus | Dr. Cornel West (1990 - 1995)
“Cornel West, keynote speaker at the Martin Luther King Jr. Week. University of Utah” by Esther under CC BY-SA 2.0.
The New York Times published an article titled "BLACK STUDIES' NEW STAR: Henry Louis Gates Jr." on April 1, 1990. The article chronicled the rise of Henry Louis Gates Jr., known as "Skip," in the academic world of African-American studies.
In 1981, Gates was an obscure 30-year-old assistant professor at Yale University when the MacArthur Foundation offered him a significant stipend for five years. This marked the beginning of his journey to becoming a prominent figure in African-American studies.
Over the years, Gates became a leading proponent of African-American studies, particularly in African-American literature. He played a crucial role in promoting greater diversity in university courses and faculty, as campuses nationwide faced demands for cultural pluralism. Gates' achievements made him a sought-after figure by universities striving to excel in the field of African-American studies. Cornell University made him a full professor at just 33 years old, and he was in negotiations with Duke University.
Gates was not just a scholar but also an influential activist. He advocated for the inclusion of African-American history and culture in the American education system. He believed that African-American studies programs could help integrate higher education and expand the American mind.
African-American studies encompassed various disciplines, including the humanities, social sciences, and fine arts. Gates defended the idea that it should be considered a separate discipline, while critics argued it should be integrated into existing departments.
The article highlighted the ideological and practical challenges surrounding African-American studies, including debates about its status within universities and its curriculum.
Gates' approach to his work was dynamic, and he often engaged with a broader audience, making complex ideas accessible to the public. He was involved in numerous projects and publications, further solidifying his influence and visibility.
However, his success and ability to attract significant job offers also raised concerns about the changing dynamics within academia, where scholars could leverage outside offers to secure better deals at their current institutions. The scarcity of black scholars in academia underscored the need for greater representation and opportunities.
Gates viewed this situation as a call to action, aiming to strengthen African-American studies programs to help combat the attrition rate among black undergraduates. He believed that a strong foundation in African-American culture would empower students for future encounters with diverse cultures.
At the time of the article, Gates was poised to join Duke University, where the administration was investing in revitalizing its African-American studies program. However, Princeton University was also interested in his services, potentially reshaping the landscape of African-American studies in academia once again.
In summary, the article from 1990 discussed Henry Louis Gates Jr.'s journey from a relatively unknown assistant professor to a leading figure in African-American studies. It explored the challenges and debates surrounding African-American studies in academia and the changing dynamics of scholarly success.
BLACK STUDIES' NEW STAR: Henry Louis Gates Jr. - The New York Times April 1, 1990
On November 27, 1992, The Washington Post delved into the contentious debate surrounding Afrocentrism in education. This movement triggered a fierce cultural battle among scholars concerning the legitimacy of different historical interpretations and the educational value of an African-centered curriculum.
Renowned historian Arthur M. Schlesinger Jr. criticized Afrocentrism in his book "The Disuniting of America," characterizing it as a form of historical revisionism aimed at elevating Africa and boosting the self-esteem of Black individuals, especially students. He labeled it "history as therapy."
Afrocentrists, led by Molefi Asante of Temple University, anticipated such backlash, asserting that Afrocentrism shifts the focus from Europe to Africa, fundamentally challenging the established Western-centric narrative. Na'im Akbar, an Afrocentrist and clinical psychiatrist at Florida State University, framed the dispute as a scholarly disagreement over defining African-American reality and interpreting historical records.
Afrocentrists contended that the traditional teaching of world and American history, rooted in European perspectives, perpetuated cultural bias by neglecting Africa's significant role, particularly Egypt, in shaping Western civilization. They argued that this approach alienated Black students and presented evidence linking Egyptian influences to European cultural development.
Advocates of Afrocentrism called for the establishment of more Black-oriented academies and the integration of African-centered history into public school curricula, while acknowledging the need for balance in culturally diverse settings.
The aim was not to erase established historical figures or events, but to supplement them with lesser-known figures like Imhotep, an ancient Egyptian figure credited by Akbar and others as a pioneer in medicine. This addition, they believed, could empower both Black and white students by offering diverse role models.
The Afrocentric perspective sought to reevaluate pivotal moments in American history, like the American Revolution, highlighting the distinct motivations and experiences of Africans compared to Europeans. This approach aimed to provide a more comprehensive understanding of the Constitution and the Bill of Rights, as well as their contemporary relevance.
Martin Bernal, a historian at Cornell University, contributed to the discourse with his work "Black Athena," asserting that Greece's historical prominence was artificially inflated at the expense of acknowledging Egyptian influences. However, concerns arose about interpretations of Afrocentrism straying into divisive racial theories, as exemplified by figures like Leonard Jeffries Jr., a prominent Afrocentrist, who propagated starkly contrasting views on race.
Critics like Gilbert T. Sewall of the American Textbook Council argued that Afrocentrism might inadvertently cast other races in a negative light. Cornel West of Princeton University expressed admiration for the effort but cautioned that it could inadvertently narrow the scope of racial discourse, rather than broadening it.
Akbar emphasized the significance of the "invisible curriculum" in classrooms, suggesting that the environment and educational content greatly influence a child's sense of identity, culture, and motivation. Wade Nobles of San Francisco State University highlighted Afrocentric education's potential to empower Black children as active participants in their own learning experiences, rather than passive recipients.
Overall, the Afrocentric education movement aimed to expand opportunities for Black children, offering a broader perspective that encompassed both cultural identity and global preparedness. The debate surrounding Afrocentrism underscored the pivotal role education played in shaping historical narratives and identities.
AFRICAN-CENTERED CURRICULA: RECLAIMING HISTORY OR REWRITING IT? - The Washington Post November 27, 1992
In an article titled "Books of The Times; Rage and Reason in the Crisis of Black America" published by The New York Times on April 27, 1993, the author Cornel West, a professor of religion and director of Afro-American studies at Princeton University, is introduced as a prominent figure in academia, journalism, and politics. The book in question, "Race Matters," is described as a departure from his previous scholarly works, offering a more accessible blend of philosophy, sociology, and political commentary.
"Race Matters" is portrayed as a candid exploration of pressing issues in American society, such as racial tensions, the Los Angeles riots, the Clarence A. Thomas-Anita F. Hill hearings, and more. West uses Christian theology and Marxist-inspired economic doctrine to critique both conservative and liberal approaches to race relations. He argues against the simplistic belief that more government programs can solve racial problems, while also challenging the conservative idea that the moral behavior of Black individuals should solely address these issues.
West contends that the core problem in Black America is a growing sense of nihilism, driven by a "culture of consumption" that erodes traditional values and a crisis in Black leadership. He criticizes contemporary Black political leaders, categorizing them as either "race-effacing managerial leaders" or "race-identifying protest leaders," both of whom, in his view, fail to address the fundamental issues at hand.
While West appreciates Malcolm X as a figure representing Black rage, he questions the assumption that Black nationalism is the sole source of Black self-love and self-determination. He also rejects the oversimplified frameworks of racial reasoning employed by various groups, including supporters of Clarence Thomas and certain protest leaders.
However, the article notes that when it comes to proposing concrete solutions to the challenges faced by black America, West's suggestions in "Race Matters" are somewhat vague and utopian. The article acknowledges the complexity of the issues discussed and expresses hope that West might expand on these ideas in future, more comprehensive works. Nonetheless, the author's moral vision and intellectual depth in "Race Matters" are commended.
Books of The Times; Rage and Reason in the Crisis of Black America - The New York Times April 27, 1993
The article titled "The Menace of Nihilism: Untangling the Roots of the Violence Around Us--Onscreen and Off" was published by Itabari Njeri, a contributing editor of the Los Angeles Times, on August 29, 1993.
The author recounted a discussion among a group of Black musicians, writers, family, and friends regarding the controversial film "Menace II Society." The film depicted the harsh realities of life in Watts and South-Central L.A., showcasing the violent actions of its teenage protagonist, Caine, and his friend O-Dog. The author expressed a sense of disconnect from the characters, seeing them as emblematic of a narrow portrayal of Black life. The brutality depicted in the film was viewed as a form of nihilism, a concept described by scholar Cornel West as a response to a life filled with meaninglessness, hopelessness, and lovelessness.
The author drew a distinction between "Menace II Society" and the film "Unforgiven," which also addressed violence but in the context of the Old West. "Unforgiven" was praised for its nuanced portrayal of various forms of violence, including sexism, police brutality, and racism. While recognizing the artistic merits of "Menace," the author felt that its unrelenting brutality undermined its emotional impact. Despite this, the author acknowledged an understanding of individuals like Caine and the struggles they face.
The author, reflecting on their past experiences, expresses a deep familiarity with various facets of Black life in America. They recount the story of a family member, a physician who served as their family patriarch, and contrast this with the tale of an aunt who was ensnared in prostitution during the Depression. This aunt's recent passing prompts the author to recount the tragic stories of her four sons. Two of them met untimely ends due to drug-related incidents, one from an overdose and the other in a violent altercation stemming from a botched drug deal. The author also recalls a poignant encounter with a third son, once thought to be deceased, now a homeless addict seeking assistance. Despite heartfelt attempts to help, the man resorts to selling borrowed clothing for drugs. The author laments the grim reality faced by individuals ensnared in addiction.
The author draws parallels between these personal experiences and the character of Caine in the film "Menace II Society." They argue that Caine's descent into a life of crime and violence is a result of a societal indifference and calculated injustices that breed despair and hopelessness in segments of Black America. The author emphasizes the need for systemic change, highlighting issues such as unemployment, educational discrimination, police brutality, and racial disparities. They also critique the portrayal of Black men as menaces in films like "Menace II Society," suggesting that it often fails to connect this nihilism to its underlying causes within America's system of inequality. The author notes that attempts to address these issues are often reduced to simplistic solutions like "family values."
The author reflects on the mayoral campaign and election of Richard Riordan, which capitalized on a white backlash following the L.A. uprising. They point out that this racial tension is not a new phenomenon, quoting Martin Luther King Jr.'s observations from 1967. King had warned that white racism could lead to a pathology among Blacks, which would then be used to justify continued oppression. The author concludes by expressing a mix of sadness and anger over the fates of individuals like Caine, acknowledging the complexity of their situations and the challenges they face in America's urban environments.
The author reflects on the assumption prevalent in the Black community that racists will misinterpret African-American life and art regardless of their efforts. They agree that it's crucial to address internal issues within the community, but express concern about certain proposed solutions, particularly the idea of revenge. The author acknowledges the validity of principled struggles for liberation, whether nonviolent or armed, but criticizes the rise of reactionary nationalism among young African-Americans. They argue that this ideology fails to address the underlying issues of capitalism and class differences, and instead adopts a form of ideological racism.
The author references activist-rapper Sister Souljah, who in a 1992 song conveyed the notion of "two wrongs making it even," reflecting a mood of revenge. They draw parallels between Souljah's sentiment and the avenging violence portrayed in Clint Eastwood's film "Unforgiven," where the protagonist seeks retribution for various wrongs. The author questions why Eastwood's character is empathized with, while figures like Sister Souljah may face criticism, suggesting that the difference lies in who the actors are and whose wrongs are being addressed. They ponder the moral implications of such nihilism.
The author further examines a pivotal scene in "Unforgiven" where Eastwood's character confronts the sheriff, highlighting the themes of justice and retribution. They draw a connection between this violence and the ongoing scene of American violence, particularly against people of color and women. The author also delves into the portrayal of social disorder and personal pathology, criticizing conservative ideologues for failing to acknowledge the connection.
In conclusion, the author reflects on the contrast between "Unforgiven" and "Menace II Society," suggesting that the latter is more honest in its portrayal of thugs without romanticizing them. They emphasize the need to address the underlying causes of violence in American society and criticize the lack of action in controlling guns and preventing public acts of violence. The author laments the prevailing nihilism in the American soul, which they believe is fueled by a national heart that prioritizes inequality over democracy.
The Menance of Nihilism : Untangling the Roots of the Violence Around Us--Onscreen and Off - Los Angeles Times August 29, 1993
The article titled "The Public Intellectual" published by The New Yorker on January 9, 1994, delves into Cornel West's unique position as a prominent philosopher with both a popular following and academic critics. The author recounts a meeting with West at Princeton University, where he teaches religion and directs the Afro-American Studies Program. Despite his prestigious academic background, West's demeanor exudes a blend of intellectual depth, refined style, and streetwise sensibility.
West's distinctive attire, typically a three-piece suit, is noted, which some find perplexing for a progressive Black intellectual. West defends this choice, citing historical examples of esteemed Black intellectuals who favored similar attire. His preference for such clothing also pays homage to eminent African-American preachers, symbolizing excellence, elegance, and dignity.
The article touches on an incident where West's expensive Cadillac raised suspicions of drug trafficking, highlighting the racial profiling he has experienced. This event, along with others, underscores the ongoing influence of race in American society.
West's popularity in recent years, attributed to his speeches, writings, and media presence on various social issues, has made him a notable figure in academia. However, this popularity has not necessarily garnered him favor among fellow academics, particularly in the realm of professional philosophy. Some argue that West's diverse engagements and accessibility to broader audiences have led to skepticism about his standing as a serious scholar within the field.
Nevertheless, there is a faction that appreciates West's universalist approach, viewing him as a contemporary public intellectual akin to John Dewey, Reinhold Niebuhr, and Sidney Hook, who transcended academic confines to influence public discourse. West himself sees philosophy as a tool for social action, aiming to shed light on critical issues and promote progressive alliances across racial lines.
The article also examines West's contributions to Afro-American Studies at Princeton, noting his emphasis on a cosmopolitan core of cultural and historical studies. This approach challenges the prevailing demand for an Afrocentric curriculum on many campuses. West contends that Afrocentrism, while well-intentioned, can inadvertently reinforce narrow discussions about race by avoiding critical issues related to class, gender, and sexuality.
Additionally, West's interest and expertise in popular culture, particularly music genres like jazz, rap, and the blues, set him apart as a philosopher who can engage with a wide range of topics. He believes that rap, in particular, resonates with the younger generation in ways that older forms of music may not.
West's reputation as a scholarly writer was primarily based on two books: "The American Evasion of Philosophy" (1989) and "The Ethical Dimensions of Marxist Thought" (1991). The former examined the development of American pragmatism, tracing its origins in the ideas of thinkers like Ralph Waldo Emerson, Charles Sanders Peirce, William James, and John Dewey. West highlighted how American philosophy shifted from abstract speculations to empirical investigation focused on real-world consequences and social progress.
West emphasized the moral aspect of American pragmatism and its commitment to positive change, aligning it with intellectuals like Lionel Trilling, C. Wright Mills, Sidney Hook, and W. E. B. Du Bois. He saw John Dewey as a pivotal figure who embodied the "prophetic pragmatism" that West applied in his own social criticism.
In "The Ethical Dimensions of Marxist Thought," a revised version of his dissertation, West aimed to reevaluate Marxist social critique in light of global challenges. He sought to defend the relevance of Marxist thought, including its ethical dimensions, in a post-Cold War era. This perspective was well-received by academics who shared his objective.
West clarified that while he found a philosophical connection between Marxism and pragmatism, he was not a Marxist himself. As a committed Christian, he recognized fundamental differences between the two belief systems. West's Christian perspective, influenced by the traditions of the Black Church, delved into existential themes like death, suffering, love, and friendship, which he felt were not adequately addressed by Marxism.
"Race Matters," West's first book aimed at a general audience, generated substantial public interest. Published in conjunction with the anniversary of the Los Angeles riots, the book challenged conventional views of the events, arguing that they were a manifestation of broader social issues, beyond race alone. West criticized both liberal and conservative approaches to racial problems, advocating for a deeper exploration of underlying societal breakdowns, particularly affecting Black communities.
West didn't shy away from critiquing Black leaders and intellectuals, offering a frank assessment of their roles and responsibilities. He expressed disappointment in the quality of contemporary Black political and intellectual leadership, calling for a higher standard of engagement.
Despite his pointed criticisms, West remained hopeful about the potential for moral and social recovery in America. He emphasized the need for a collective acknowledgment of each individual's humanity and Americanness to pave the way for constructive dialogue.
West acknowledged the challenges of being a synthesizer, as it often led to misperceptions of his position. He clarified that he leaned towards democratic socialism, aligning himself with the tradition of thinkers like Irving Howe and Michael Harrington. West valued their ability to engage critically both inside and outside academia, allowing them to approach issues synthetically and holistically.
Ultimately, West identified with a range of progressive communities, including feminists, anti-homophobic activists, and progressive Black nationalists, underscoring his commitment to issues of class, gender, and social justice.
Cornel West, a native of Oklahoma like two older Black intellectuals he admired, Ralph Ellison and John Hope Franklin, was born in Tulsa on June 2, 1953. He grew up in Sacramento after his family settled there in 1958. His parents, a schoolteacher and an Air Force civil servant, raised their four children in a religious environment, first at Metropolitan Baptist in Tulsa, later at Shiloh Baptist in Sacramento. West's grandfather, Reverend Clifton L. West, had been the pastor of Metropolitan Baptist. Cornel's given name was passed down through generations.
West described his closely-knit family and the church as crucial influences on his life. The Christian outlook formed the basis for his life's calling. As a child, he was energetic and sometimes got into fights in the streets. Due to asthma, he had a wiry build, but he was well-coordinated. He was known for being a leader even in elementary school, where he once refused to salute the flag, leading his classmates to do the same. This resulted in a suspension.
Apart from church and school, West was drawn to the Black Panther Party, whose Sacramento office was near Shiloh Baptist Church. He admired their racial militancy and the community programs they organized for the Black poor. It was through discussions with them that he first encountered Karl Marx, whom he associated with helping the oppressed. However, West could not fully align himself with the Panthers; he couldn't relinquish his religious faith for their grassroots Marxism. He was also put off by their hostility toward the Black church and their disdain for the Christian ministry.
At seventeen, West graduated from John F. Kennedy High School and received a scholarship to Harvard in 1970. He was part of the first generation of young Black people to attend prestigious predominantly white institutions in significant numbers. He arrived at Harvard proud of his African, Christian, and decolonized perspectives. His unique blend of styles and viewpoints initially puzzled some, but it became evident that this was a disciplined facet of a bright student. West graduated magna cum laude in three years.
West then pursued postgraduate studies in philosophy at Princeton, apprehensive about potential conflicts with his Christian faith. However, his fears were unfounded, as his professors were generally indifferent to matters of religious faith. He made a strong impression as a graduate student and resisted the narrowness of the discipline.
In 1977, while completing his doctoral dissertation, West began his teaching career as an assistant professor of philosophy and religion at Union Theological Seminary in New York, attracted by its focus on liberation theology and Black theological education. He later moved to Yale Divinity School as a full professor of religion and philosophy in 1984, returning to Union in 1987. He viewed Union Theological as a base from which he could engage in cultural criticism deeply rooted in philosophy and criticism.
In 1988, Princeton University extended an invitation to Cornel West to join its faculty as a professor of religion and the director of its Afro-American studies program. Initially, West was not inclined to accept, as he had a strong attachment to Union Theological Seminary. However, his closest friends, including his brother Clifton and James Washington, a professor at Union, believed the opportunity might be too significant to pass up.
Ruth Simmons, then the associate dean of faculty at Princeton (now the vice-provost), played a crucial role in convincing West to join. She was determined to revitalize the floundering Afro-American studies program, and many scholars recommended West for the position. Toni Morrison, a humanities professor at Princeton, also influenced his decision with her desire for him to become a part of her intellectual community.
Under West's guidance, Princeton's Afro-American studies program achieved prominence. West's approach emphasized the integration of Black voices into the broader intellectual discourse on campus, rather than relegating it to a marginalized subject.
Despite this success, West faced criticism from some Black intellectuals, notably Molefi Asante from Temple University, who took issue with West's cosmopolitan approach. Asante viewed West's perspective as excessively assimilationist and criticized what he saw as unnecessary eclecticism.
West responded by highlighting his preference for fluidity, improvisation, and embracing complexity. He acknowledged common ground with Asante in critiques of white supremacy and issues of self-love among people of African descent, but he differed in his belief in radical cultural hybridity.
West also grappled with questions about his African-Americanness and considered the possibility of relocating to Africa, particularly due to his wife's Ethiopian heritage. Elleni Gebre Amlak, West's wife, was a native of Ethiopia, and West increasingly felt connected to the country. This raised questions about his relationship to his African heritage and his sense of belonging in both Ethiopia and America.
At the time of the conversation, West was also contemplating an offer from Harvard, which included teaching in the Divinity School and the Department of Afro-American Studies. He ultimately decided to accept the joint appointment at Harvard, citing the broader intellectual impact he could have in the larger context of the university.
Henry Louis Gates, Jr., noted that Harvard's multiplex nature, encompassing various schools and departments, was a significant draw for West. It provided a platform for West to engage with a diverse range of fields and constituencies, aligning with his interdisciplinary approach. West's move to Harvard was seen as a significant step in the maturation of the Afro-American Studies Department, reflecting a scholar who combined skepticism and engagement.
The Public Intellectual - The New Yorker January 9, 1994
In the article titled "All and Nothing at All" published by The New Republic on March 6, 1995, the author critiqued Cornel West's intellectual work. The author expressed a concern about the absence of public intellectuals and noted that crisis seemed to be the preferred state for modern thinkers. They observed that even in times of crisis, intellectuals like Cornel West struggled to transcend their established conventions and vocabularies. The author scrutinized West's writings on race-related crises, finding them to be of little value, criticizing their style as noisy, tedious, and self-absorbed. West's peculiar judgments on various ideas were also highlighted.
West was described as excessively vain, often comparing himself to prophets and emphasizing his own experiences. The author noted that West's books were heavily influenced by theoretical frameworks, which, in their view, hindered the clarity of his arguments. The author argued that West's academicism was a significant drawback in his work, despite his criticism of the academic establishment.
The author also reviewed West's most recent book at the time, "Keeping Faith: Philosophy and Race in America," finding it to be dense and filled with convoluted sentences. They pointed out that West called for a repoliticizing of the Black working class, particularly focusing on Black popular music. The author viewed this call as impractical and labeled it as "agit-pop."
Ultimately, the author critiqued West's complex intellectual vocation, arguing that his approach was too convoluted for effective communication. They discussed West's views on the role of Black intellectuals, highlighting his criticism of certain approaches like the "Booker T. Temptation" and the "Talented Tenth Seduction." The author concluded that West's fusion of theory and practice often resulted in a mix of pomposity and enthusiasm, lacking substantial clarity. They also critiqued West's views on jazz, arguing that his sentimental perspective didn't adequately address the art form's complexities. Finally, the author expressed skepticism about West's call to politicize Black popular music, viewing it as a form of silliness rather than a practical solution.
In the article, the author critiqued Cornel West's self-proclaimed prophetic approach, finding it to be unprophetic in the traditional sense. They noted West's persistent emphasis on the prophetic nature of his work, describing it as tiresome. West's view of the world was labeled as "prophetic," drawing on the traditions of Jewish and Christian prophets who critiqued the evils of their time with urgency and compassion.
West's faith was described as a fusion of existential and political reasons. Existentially, Christianity helped him navigate life's crises and traumas, providing a framework to overcome emptiness and meaninglessness. Politically, he saw value in aligning with the religious culture of marginalized communities, emphasizing the potential for prophetic and progressive action within these traditions.
The author pointed out that West's historical perspective on religion was somewhat unconventional. West acknowledged the reactionary and repressive elements within religious traditions but believed modern principles like rule of law, gender and racial equality, tolerance, and substantive democracy could be derived from them. The author found this perspective to be unusual, especially West's assertion that the best aspects of religions were found in their approximations to social democracy.
Furthermore, West's faith seemed to be grounded in a postmodern worldview, where truth was seen as plural and contingent. He aligned himself with a prophetic pragmatist stance, inspired by John Dewey's philosophy, which rejected stable essences and asserted that reality was created by human experience.
The author argued that West's amalgamation of prophetic ideals with a postmodern, anti-essentialist worldview created a fundamental contradiction. They contended that the prophetic tradition, as exemplified by figures like Martin Luther King Jr., was rooted in the belief in absolute truths and moral principles, whereas West's approach seemed more concerned with the social utility of faith rather than its inherent truth.
The author critiqued Cornel West's political and philosophical views, which were predominantly influenced by Marxist and anti-capitalist ideologies. West's analysis of American life was rooted in categorizations of industrial capitalism, monopoly capitalism, and multinational corporate capitalism.
West's Marxism was characterized as a somewhat playful and romanticized version, striving to provide a Marxist framework for American issues. The author noted that West's assessment often focused on economic class inequality as a primary issue in the inner city, advocating for redistributive measures.
The author took issue with West's critiques of the Black middle class, seeing it as a consequence of the civil rights movement and capitalism, which West viewed with disdain. The emergence of this middle class was seen by West as divisive and morally questionable, leading him to criticize them for their perceived collaboration with the market.
Additionally, West's perspective on individual responsibility was critiqued. He was seen as avoiding the question of individual agency and instead attributing behavior to external circumstances. The author argued that personal choices and moral behavior were not solely determined by one's circumstances.
The article concluded with the assertion that West's role as a prominent African American intellectual was contested, with the author suggesting that his influence was limited to a specific ideological subset rather than being universally recognized. The piece urged a shift in focus from attempting to change the world through action to contemplating and understanding the complex realities at play.
All and Nothing at All - The New Republic March 6, 1995
In an interview conducted by Charlie Rose on April 11, 1995, titled 'Blacks & Jews,' Cornel West and Michael Lerner discussed their extensive six-year dialogue regarding the tensions between Jews and Blacks in the United States. This ongoing dialogue ultimately resulted in their book, "Jews and Blacks: Let the Healing Begin."
West and Lerner explained that their collaborative journey began when Michael Lerner invited Cornel West to speak at a conference in 1989, influenced by the late Michael Harrington's advice. This initial interaction forged a strong friendship and a shared commitment to addressing social issues, particularly focusing on the disparities in wealth, power, and resources in America. Over the years, they engaged in numerous taped conversations to delve deep into the divisive and volatile issues that had strained relations between African-Americans and Jewish Americans.
The interview highlighted a significant moment in their discussions when Michael Lerner shared a personal experience from his youth in Newark, where tensions between Blacks and Jews were palpable. Lerner recalled feeling scared and vulnerable due to conflicts between the two communities during his junior high school years. However, his perspective changed when Cornel West revealed that he had once been one of those individuals involved in such confrontations. West's transformation through his involvement in the church and his understanding of Jesus' teachings made Lerner realize the potential for personal change and growth even in individuals involved in contentious situations. This revelation emphasized the importance of recognizing the full humanity of others, understanding the factors that lead to certain behaviors, and believing in the possibility of transformation.
West and Lerner also discussed the significance of their personal relationship transcending racial lines, providing a sense of hope in a world marked by cynicism and pessimism. They emphasized the importance of highlighting values like integrity and character in their discussions, not just focusing on issues such as unemployment, inadequate healthcare, and childcare.
The interview touched on the historical role of the Jewish community in supporting the civil rights movement. While both West and Lerner acknowledged the significance of this support, they also recognized that it had complex implications. They discussed how some in the Black community perceived this support as condescending, while some in the Jewish community used it as a justification to shift away from social justice causes.
The interview briefly delved into their differing views on Minister Louis Farrakhan, acknowledging his complex role and controversial statements. While West believed in engaging in dialogue with him, Lerner firmly criticized Farrakhan for what he perceived as unacceptable anti-Semitic rhetoric.
Overall, the interview shed light on the motivations behind West and Lerner's dialogue, their personal transformations, and their aspirations to bridge divides and promote understanding between the Jewish and African-American communities in the United States.
The discussioned returned to their evolving perspectives on the historical alliance between Jews and African-Americans during the civil rights movement. They acknowledged the significant role played by Jews in supporting the movement and expressed pride in this contribution. They also emphasized the importance of a self-interest rooted in creating a just, caring, and loving society, as opposed to narrow, short-term self-interest focused solely on individual gain.
Lerner and West recognized, however, that this alliance also had its complexities. Lerner admitted that he had not fully grasped the feelings of condescension and perceived superiority that some in the Black community felt as a result of how this history was often presented. He gained a deeper understanding of these sentiments through conversations with Cornel West. They also discussed the impact of the Black Power movement on the relationship between the two communities and how it contributed to feelings of exclusion among some Jews.
During the interview, Charlie Rose asked if there was a demonization of Louis Farrakhan. Michael Lerner acknowledged that while he believed every human being is created in the image of God, he also thought Farrakhan promoted racist ideas. He drew parallels to protests against Meir Kahane for his racist views within the Jewish community.
Regarding Minister Louis Farrakhan, both Lerner and West acknowledged the complexity of his persona. They acknowledged that Farrakhan has both shown a deep commitment and love for the Black community, while also making unwarranted anti-Semitic statements that undermined the humanity of Jews. West expressed his commitment to engaging in dialogue with Farrakhan, recognizing his significant influence, particularly among young Black people. However, Lerner remained firm in his belief that Farrakhan's rhetoric was deeply unacceptable and saw no likelihood of him changing his stance.
Cornel West and Michael Lerner emphasized that their dialogue showcased that disagreements can coexist with the goal of rebuilding alliances. They stressed the importance of focusing on principles over personalities and addressing the suffering and social issues that transcend any individual.
Regarding the state of relations between Jews and Blacks in 1995, Cornel West stated that it depended on their collective actions. They called for various conferences and summits and noted a growing hunger for dialogue in both communities. They also acknowledged that tensions were deepening in American society overall.
Michael Lerner pointed out grounds for optimism, highlighting the strong commitment to social justice within the Jewish community. He also discussed the internal struggle within individuals between pursuing ideals and succumbing to perceived selfishness, especially in a shifting political landscape.
Michael Lerner provided concrete reasons for optimism, citing the voting patterns of Jews in the 1994 election. He emphasized the ongoing struggle within individuals to balance idealism with perceived self-interest.
Overall, the conversation highlighted the nuanced perspectives of both Lerner and West on issues of historical alliances, self-interest, and the complexities surrounding figures like Minister Louis Farrakhan.
The interview concluded with a reflection on the need for courage and sacrifice to bring communities together and to fighting against anti-Semitism, even if there were differences in tactics on how to handle Farrakhan. West stressed the importance of not losing sight of the humanity of Farrakhan, while also applying moral critique.
The interview ended with thanks to Michael Lerner and Cornel West for their insights on the relationship between Jews and Blacks.
'BLACKS & JEWS'; CLAY FELKER - Charlie Rose April 11, 1995
In a November 12, 1995 article titled "A Manifesto of Sorts for a Black Feminist Movement," The New York Times delved into the silent presence of Black feminism amid the Million Man March's preparations. The meeting of women supporting the march, largely comprising members of the Nation of Islam, grappled with various issues, yet addressing women's concerns seemed perpetually deferred.
The article highlighted that Black feminism had become an overlooked and marginalized political platform. While the discourse focused on the struggles and victimization of Black men, Black women's voices were not accorded the same prominence. The narrative of the "Endangered Black Man" was dominant, elevating their experiences to a universal representation of Black reality.
Former Representative Mel Reynolds' attempt to liken his legal troubles to the suffering of his slave ancestors was critiqued, and the article noted that the focus on certain issues, such as domestic violence, was dismissed by some as irrelevant, sidelining the experiences of Black women.
On October 16, 1995, Louis Farrakhan's Million Man March took place, emphasizing Black men's leadership and responsibility. This perspective was criticized by progressive Black women who saw it as perpetuating traditional sexism, particularly given the rhetoric of protection and atonement. The march's organizing reflected historical hierarchies in religious institutions that often positioned women as helpers rather than equals.
The article pointed to the need for a Black feminist movement that could address the unique experiences and challenges faced by Black women and challenge the prevailing narrative that centered primarily on Black men's issues.
The article discusses how the narrative of the Endangered Black Man brought together various groups, including former gang members, hip-hop artists, and religious figures. Even organizations led by women, such as the National Association of Black Social Workers, supported this narrative, despite its promotion of a romanticized view of black masculinity. The narrative highlighted the real challenges faced by Black men, but it also perpetuated a larger myth of racial authenticity, sidelining the experiences of Black women, LGBTQ individuals, and others. This equating of support for certain figures, like those associated with the Million Man March, with support for the entire Black community is criticized.
The author expresses weariness with this perspective, citing instances where high-profile figures faced allegations of violence against women. She emphasizes that her generation of Black women is more aware of the diverse experiences within the Black community. They resist the pressure to conform to a narrow definition of racial unity and advocate for a more nuanced understanding of the issues. The author recounts personal experiences of encountering racial and sexual harassment, highlighting the complexity of her identity and the unique challenges she faces. She also reflects on the limited exposure to Black men in her life, with one uncle succumbing to drug addiction and the other struggling with similar issues.
The article describes the author's observations at the N.A.A.C.P.'s 86th Annual Convention, focusing on the role of women in the organization and the challenges faced by progressive Black women. The convention featured prominent speakers like Jesse Jackson and Hillary Rodham Clinton, who urged the N.A.A.C.P. to address issues of racism and sexism. The author also attended a fashion show organized by Women in the N.A.A.C.P. (WIN) chapters, highlighting the group's charitable efforts.
The article discusses the historical divide between traditional Black leaders and progressive Black women who seek social change. It mentions the National Association of Colored Women, founded in the late 19th century, as a precursor to contemporary movements for Black women's rights. However, the article suggests that these organizations often maintained middle-class norms and did not embrace radical social change.
The author also reflects on how black women like Alice Walker, Toni Morrison, Maya Angelou, and Oprah Winfrey have used literary and cultural platforms to address the specific experiences of Black women. While these efforts have raised awareness, the article acknowledges that they may not always lead to concrete changes in areas such as healthcare, employment, or education.
The article discusses the challenges faced by Black women in finding their place within the civil rights movement and feminism. It mentions that some Black women are trying to create their own coalitions and bridge the gap between traditional leadership and a new generation of activists.
The author highlights the efforts of young Black women like Kimberly Weaver, who conducts feminist workshops and focuses on issues related to race and gender, and Rebecca Walker, who founded Third Wave, an activist group addressing various social issues. The article emphasizes the need for Black feminists to navigate between traditional stereotypes of Black womanhood and the desire for social change.
The article concludes by urging Black women to lead and support one another in their quest for justice and equality. It calls for a complex unity between Black women and men and emphasizes the importance of challenging inherited models to construct a path worth following.
A Manifesto of Sorts for a Black Feminist Movement - The New York Times November 12, 1995
Written with ChatGPT on September 18, 2023