American - Critic | September 16, 1950 -
It's very lonely being a prominent black intellectual at an institution where you're the only prominent black intellectual. That was the model that was followed in the late 60s when black studies started. You'd get one here and one there and one here, like Johnny Appleseed.
Henry Louis Gates
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But you see, our society is still trapped in this binary, black/white logic and that has had some very positive implications for our generation. It's had some very negative ones as well and one of the negative ones is that it creates enormous identity problems for people who have one black ancestor and all white ancestors for example.
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We can't all work in the inner city. And, I don't even think that it is incumbent upon an African-American intellectual to be concerned in their work with problems of race and class. It's just one of the things, that we here at the DuBois Institute, are concerned about.
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Well, certainly one of the ironies of the success of affirmative action is that the middle class within the black community no longer lives within 'black community' by and large.
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I want to get into the educational DNA of American culture. I want 10 percent of the common culture, more or less, to be black.
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I'm a tech geek. Whenever I read about something new, I think to myself, How can I take this and make it black?
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One principle I've been fighting for that doesn't endear me to a lot of people is that black people can be just as complicated and screwed up as white people. Our motives can be just as base and violent. Suffering does not necessarily ennoble you.
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You have a diasporic black world, and the only way to put it back together again is symbolic. It's like Humpty Dumpty. Whoever could edit the 'Encyclopedia Africana' would provide symbolic order to the fragments created over the past 500 years. That is a major contribution.
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A more humane form of capitalism is about the best I think we can get. Which might sound very reformist or conservative, but that's basically where I am.
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Fortunately, in President Obama, the child of an African and an American, we finally have a leader who is uniquely positioned to bridge the great reparations divide.
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The African American's relationship to Africa has long been ambivalent, at least since the early nineteenth century, when 3,000 black men crowded into Bishop Richard Allen's African Methodist Episcopal Church in Philadelphia to protest noisily a plan to recolonize free blacks in Africa.
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My family and our neighbors and friends thought of Africa and its Africans as extensions of the stereotyped characters that we saw in movies and on television in films such as 'Tarzan' and in programs such as 'Ramar of the Jungle' and 'Sheena, Queen of the Jungle.'
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