In his speech Courts and written around 1908, Charles W. Chesnutt faults American government's geographic location for limits and widespread denials of Fourteenth Amendment's power. The government's central location in Washington, D.C. perpetuated racism, Chesnutt argued, for inevitably administration, courts, whole machinery of government takes its tone from its environment (Charles 896). This racism, present within clubs and parlors of South, feeds attitudes of presidents and congressmen and judges toward and therefore, men living in a community where service and courtesy in public places is in large measure denied Negro, there seems to be no particular enormity in separate car laws (897). Chesnutt goes on to reference U. S. Supreme Court's 1896 Plessy v. Ferguson decision, which ruled in favor of Louisiana's segregated railroad cars: under Plessy v. Ferguson, there is no reason why any Northern State may not reproduce in its own borders conditions in Alabama and Georgia. And it may be that Negro and his friends will have to exert themselves to save his rights in North (903). The federal government's southern context, then, both defers any institutional remedy to America's racism and produces racism through association. For Chesnutt, continues to be a structural form of inequality into twentieth century because of regional influence. Race is not an but a legal category, produced by class interest rather than justice, region rather than reason (Charles 895). Chesnutt's view of as a fiction is developed further in a series of essays written for Boston Evening Transcript in 1900 titled Future American. In these essays, Chesnutt envisions complete racial fusion through marriage and reproduction between black and white (862). With this northern mouthpiece, Chesnutt proposes a plan of intermarriage that would eliminate race. In a region less dominated by racial prejudice, Chesnutt sees a possibility for race's elimination as a meaningful category. Chesnutt's views on in late nineteenth century oddly anticipate those of literary critic Walter Benn Michaels in late twentieth century. In Autobiography of an Ex-White Man, referencing James W. Johnson's 1912 novel of biracial passing, Michaels argues that is simply a mistake rather than an identity or even a social construction. According to Michaels' logic, either is an or there is no such thing as race (125). (1) This claim leads him to conclusion that indeed does not exist. In light of this epistemic claim, deduced from both a postmodernist resistance to essence along with biological evidence that is indeed not a meaningful category for genetic research, Michaels finds that the point of our new knowledge--the knowledge that there are no biological races--would be to undo consequences of our old ignorance, to produce a world in which was not a compelling reality (131, emphasis in original). (2) Michaels advocates abandonment not only of racial identification but also of identification in general. In larger scope of Michaels's work--and this argument is broadened to include all of history after 1967 in The Shape of Signifier--identity and ontology are real culprits behind both senselessness of culture in global America and Left's failure to produce a consistent political vision. For Michaels, allows people to claim an that entails contradictory beliefs about what that identification actually commits them to. Accordingly, Michaels argues that diversity is a problematic political project because it puts into practice contradictions of racial identity) Weighing in on contemporary issue of reparations for slavery in The Shape of Signifier, Michaels makes a strong argument against coupling and history. …
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