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Category: Julian Abagond

Julian Abagond: human zoos

Posted on July 31, 2012 by Migrant Tales

Julian Abagond 

Human zoos (1500s- ), also known as ethnological exhibits, peoples shows (Völkerschau) or Negro villages, showed native peoples at zoos and fairs. They have been common in the West since the time of Columbus, butreached their height from the 1870s to the 1930s – back in the days of Joseph Conrad, Gauguin, minstrel shows and the birth of National Geographic.

They showed people from:

  • the Middle East,
  • Africa,
  • Sri Lanka,
  • the Philippines,
  • Java,
  • New Guinea,
  • the Pacific,
  • the Americas and
  • the Arctic.

They were especially common in

  • Germany (huge),
  • France,
  • Britain and
  • America.

Tens of millions saw them.

Examples:

  • 1896: the Cincinnati Zoo showed Sioux Indians.
  • 1899: “Savage South Africa” in Britain showed Zulus, complete with spears, shields and staged battles.
  • 1904: the St Louis world’s fair showed a “parade of evolutionary progress” with Filipinos and American Indians ranked below whites and with Pygmies just above apes.
  • 1906: the Bronx Zoo showed a Pygmy, Ota Benga, in the same cage as an orangutan.

Iroquois at a 1905 exposition dressed as Plains Indians. Probably in Belgium.

Ever since Columbus natives brought back by sailors were shown to the public, especially at fairs. Few ever made it back home and many did not last long in disease-ridden Europe. A well-known example is Sarah Baartman of South Africa, who was shown in a cage in Britain and part of an animal show in Paris.

“Native villages” were built so white people could see how they lived. Montaigne reported one in Rouen, France in 1533 of Tupinamba Indians from Brazil. Such villages became especially common at zoos and world fairs starting in the 1870s.

To succeed as a native:

  • Play to stereotype;
  • Fit Western ideas of beauty – or go completely against them;
  • Be at ease with audiences;
  • Have a special skill, like ivory carving.

This favoured those who were artists or entertainers in their own land.

The whole thing was staged and played to Western stereotypes:

  • Arabs were like in “Thousand and One Nights” from the 1300s.
  • American Indians were like in the cowboy-and-Indian books of the time.
  • South Sea Islanders were bare breasted and carefree – even though, as Gauguin discovered, that world was long gone if it ever was (but painted it anyway).
  • Black Africans were shown as savage hunters, spears and all, just a step above wild animals – even though most Africans of the time were herders and farmers. One show was called “Gorilla Negroes”.

The Pygmies at the St Louis fair, on the other hand, liked to smoke cigars and wear top hats, which screwed up the show’s racist evolutionary ranking.

Some feared for the safety of white women. In both Victorian England and Nazi Germany, some opposed the shows out of fear of race mixing between black men and white women.

At least as late as 2005 you could still see “African tribesmen” in grass skirts at a Western zoo (in Augsberg, Germany). Butsince the 1930s such things have become uncommon: film, and later television and cheap air travel, were able to give Westerners a much richer-seeming (but not always truer) experience of native peoples.

Read original story here.

 This piece was reprinted by Migrant Tales with permission.

 

 

Abagond: Is the white anti-racist an oxymoron?

Posted on July 23, 2012 by Migrant Tales

Julian Abagond

The White Anti-Racist is an Oxymoron” (2003) by Kil Ja Kim argues that you cannot be white and against racism at the same time.

By “white” she does not mean having white skin. She means thinking of yourself as white and enjoying the benefits that come with it in America:

white people need to be willing to have their very social position, their very relationship of domination, their very authority, their very being…let go, perhaps even destroyed. I know this might sound scary, but that is really not my concern. I am not interested in making white people, even those so-called good-hearted anti-racist whites, comfortable about their position in struggles that shape my life in ways that it will never shape theirs.

 Being white creates a conflict of interest that leads to white paternalism: whites who think they know what is best for people of colour.

Kim has seen it. So has bell hooks. So has Malcolm X:

 So if we need white allies in this country, we don’t need those kind who compromise. We don’t need those kind who encourage us to be polite, responsible, you know. We don’t need those kind who give us that kind of advice. We don’t need those kind who tell us how to be patient. No, if we want some white allies, we need the kind that John Brown was, or we don’t need you.

 John Brown led a slave uprising on the eve of the civil war: he died fighting for the freedom of black people.

Becoming anti-racist means giving up a white identity and standing with people of colour, not with white people. Come what may. It means not to lead people of colour but to follow. It means leaving the white club for good.

Kim breaks it down like this:

  1.  Don’t call us, we’ll call you. If we need your resources, we will contact you. But don’t show up, flaunt your power in our faces and then get angry when we resent the fact that you have so many resources we don’t and that we are not grateful for this arrangement. And don’t get mad because you can’t make decisions in the process. Why do you need to?
  2.  Stop speaking for us. We can talk for ourselves.
  3. Stop trying to point out internal contradictions in our communities, we know what they are, we are struggling around them, and I really don’t know how white people can be helpful to non-whites to clear these up.
  4. Don’t ever say some shit to me about how you feel silenced, marginalized, discriminated against, or put in your place as a white person. Period.
  5. Stop calling me sister. I will tell you when you are family.
  6. Start thinking of what it would mean, in terms of actual structured social arrangements, for whiteness and white identity – even the white anti-racist kind (because there really is no redeemable or reformed white identity) – to be destroyed.

Read original story here.

 

This piece was reprinted by Migrant Tales with permission.

Abagond: Colorblind racism

Posted on June 11, 2012 by Migrant Tales

Comment: Every time we stray from the real issue behind racism (=ethnic background) we are flirting or committing  colorblind racism. 

A familiar colorblind racist counter-argument commonly heard from anti-immigration groups is why whites are treated unfairly? Why was Jussi Halla-aho fined for defaming a religion and inciting ethnic hatred but nothing happens to you if you insult whites and the Lutheran religion? Why aren’t such people fined for hate speech? 

Another example of colorblind racism in Finland  was seen in May 2011, when the Perussuomalaiset (PS) party made a  public statement that the best way to challenge racism would be to end positive discrimination. Thus in the PS’ and colorblind racists’ mind, the only way to attain “social equality” in our society would be by denying that ethnicity plays any role in racism.

A happy-go-lucky colorblind racist would claim: “Let’s be equal and pretend that ethnic background does not matter [when in fact it does].”  

Below is a good blog entry on Abagond that gives us a good idea of how colorblind racism works. 

______

By Julian Abagond

Colour-blind racism (1970- ), also known as aversive racism,  is racism that acts as if skin colour does not matter – even when it does. It is the most common form of racism among white Americans who grew up after the fall of Jim Crow in the 1960s. It takes the place of Jim Crow racism, the meaner, more naked white racism common in the 1950s and before.

Political correctness and the idea of hate speech grew out of colour-blind racism. So did the welfare queen and model minority stereotypes. It helped to spread the word “African American”.

Colour-blind racists say things like this:

  • It’s not race, it’s economics …
  • It’s not race, it’s culture …
  • It’s not race, it depends on a person’s background …
  • I’m not prejudiced, but …
  • I’m not black, but …
  • One of my best friends is black.
  • My cousin married a black man.
  • I voted for Barack Obama.
  • I don’t see you as black.

And believe things like this:

  • I am not racist.
  • Blacks are not willing to work hard.
  • Blacks want everything handed to them.
  • Blacks hold themselves back, not racism.
  • Blacks are unfairly favoured, whites are not.
  • Blacks do not want to live with us (or eat at our table).
  • Blacks live in the past. They need to get over it and move on.
  • Blacks need to pull themselves up from the bottom like everyone else.
  • Blacks cry racism for everything even though they are the racist ones.

Notice how white people never seem to do anything bad.

While they would agree with most of those statements, they would have a hard time saying them straight out like that. Race makes them uncomfortable. Their statements would be more long-winded and watered down, throwing in phrases like those from the first list, even the one about the cousin.

They seem to think that if they do not say the words then racism will somehow go away by magic. As if racism is just a matter of words.

They rarely think of themselves as “white” and avoid saying the word “black” in public, even when they are thinking it. Their supposed colour-blindness is a front.

For example, I have heard white people talk about someone who I knew had to be black just by the way they bent over backwards to avoid saying the word “black”. Yet when they left the room and thought I could not hear, they said “black” just as plain as day, as if they were talking about their dress.

They avoid the word “race” too. Instead they use words like “culture”, “background”, “ethnicity”. That is why they like the word “African American” so much: it seems colour-blind.

They are not as mean or violent as Jim Crow racists, nor do they wear their racism well. Unlike Jim Crow racists, they are willing to vote for a black man for president. But they still look down on blacks and still believe the stereotypes, adding some of their own.

They are not as colour-blind as they think. The only colour they are truly blind to is white.

Read original story here.
This piece was reprinted by Migrant Tales with permission.
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  • Xassan-Kaafi Mohamed Halane & Enrique Tessieri
  • Yahya Rouissi
  • Yasmin Yusuf
  • Yassen Ghaleb
  • Yle Puhe
  • Yuliet Tresa
  • Yve Shepherd
  • Zahra Khavari
  • Zaker
  • Zalina Ametova
  • Zamzam Ahmed Ali
  • Zeinab Amini ja Soheila Khavari
  • Zimema Mahone and Enrique Tessieri
  • Zimema Mhone
  • Zoila Forss Crespo Moreyra
  • ZT
  • Zulma Sierra
  • Zuzeeko Tegha Abeng
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