HT HE PROBLEM of twentieth century is problem of color-line relation of darker to lighter races of men in Asia and Africa, in America and islands of sea.' So wrote W. E. B. DuBois in 1903, and subsequent history has proved that he was no false prophet. Yet viewing phenomenon of race from an abstract, anthropological perspective, it is not clear why color line should be a problem. Race is a natural or anthropological category which, in itself, is devoid of political meaning. The lines of racial differentiation do not inherently define political relationships. Hence if color line is problematical, this is because a natural and therefore humanly neutral quality has been transformed into a criterion of social valuation and devaluation. And in historical fact, white skin has long been viewed as visible sign of a pure and rational soul, while conversely, black skin has been seen as mark of Cain. Consequently racial identity has served to justify domination of white masters over black slaves and, more generally, to determine one's position along a hierarchically divided political line: in American Republic, white folks have naturally lived their lives in light of Good, while black folks have spent their days in dimly lit cave. Thus in words of a no longer current Black Muslim song, the White Man's Heaven [has been] Black Man's Hell. Heaven and Hell of course locations in this world, a compartmentalized colonial or neo-colonial world in which the dividing line, frontiers, shown by barracks and police stations. The two zones thus determined are opposed, but not in service of a higher unity. Obedient to rules of pure Aristotelean logic, they both follow principle of mutual exclusivity.2 The one is inhabited by human beings, other by an anthropoid species. The colonialist describes native in zoological terms; He speaks of yellow man's reptilian motions, of stink of native quarter, of breeding swarms, of foulness, of gesticulations. When settler seeks to describe native fully in exact terms he constantly refers to bestiary.5 With such words lord of colonial creation fosters illusion of a naturally determined social differentiation between racial collectivities; and his ignoble lie becomes conscious form of political reality. The content of that form is violence. Violence is consuming fire of racism, racist ideology is its alchemical rationalization. The problem is therefore to explain peculiar process through which racial difference becomes racist domination and, by so doing, to provide a theoretical basis for practice of racial liberation.
Read full abstract