Welcome to Post-Racial America - Maybe you should READ what Obama says.

Everyone always claims that disliking Obama means your a racist. It just means that you dislike what the man does though. Can you prove that to these sycophants that your really not a racist? No. Will they admit that Obama has made quite a few racist comments himself???

these are quotes from his books ...  READ on and  

Welcome to Post-Racial America.

I was trying to raise myself to be a black man in America, and beyond the given of my appearance, no one around me seemed to know exactly what that meant. [58]

I began to notice that Cosby never got the girl on I Spy, that the black man on Mission Impossible spent all his time underground. I noticed that there was nobody like me in the Sears, Roebuck Christmas catalog that Toot and Gramps sent us, and that Santa was a white man. I kept these observations to myself, deciding that either my mother didn’t see them or she was trying to protect me and that I shouldn’t expose her efforts as having failed. [42]

Ever since the first time I’d picked up Malcolm X’s autobiography, I had tried to untangle the twin strands of black nationalism, arguing that nationalism’s affirming message-of solidarity and self-reliance, discipline and communal responsibility-need not depend on hatred of whites any more than it depended on white munificence. We could tell this country where it was wrong, I would tell myself and any black friends who would listen, without ceasing to believe in its capacity for change. [141]

Nationalism provided that history, an unambiguous morality tale that was easily communicated and easily grasped. A steady attack on the white race, the constant recitation of black people’s brutal experience in this country, served as the ballast that could prevent the ideas of personal and communal responsibility from tipping into an ocean of despair. Yes, the nationalist would say, whites are responsible for your sorry state, not any inherent flaws in you. In fact, whites are so heartless and devious that we can no longer expect anything from them. The self-loathing you feel, what keeps you drinking or thieving, is planted by them. Rid them from your mind and find your true power liberated. Rise up, ye mighty race! [1??]

This process of displacement, this means of engaging in self-criticism while removing ourselves from the object of criticism, helped explain the much-admired success of the Nation of Islam in turning around the lives of drug addicts and criminals. But if it was especially well suited to those at the bottom rungs of American life, it also spoke to all the continuing doubts of the lawyer who had run hard for the gold ring yet still experienced the awkward silence when walking into the clubhouse; those young college students who warily measured the distance between them and life on Chicago’s mean streets, with the danger that distance implied; all the black people who, it turned out, shared with me a voice that whispered inside them-“You don’t really belong here.” [142]

begin quote: Desperate times called for desperate measures, and for many blacks, times were chronically desperate. If nationalism could create a strong and effective insularity, deliver on its promise of self-respect, then the hurt it might cause well-meaning whites, or the inner turmoil it caused people like me, would be of little consequence.

If nationalism could deliver. As it turned out, questions of effectiveness, and not sentiment, caused most of my quarrels with Rafiq [proponent of Black Nationalism] [142] : end quote

being quote: One evening, while thumbing through The Village Voice, my mother’s eyes lit on an advertisement for a movie, Black Orpheus, that was showing downtown. My mother insisted that we go see it that night; she said that it was the first foreign film she had ever seen. [92]

I decided that I’d seen enough, and turned to my mother to see if she might be ready to go. But her face, lit by the blue glow of the screen, was set in a wistful gaze. At that moment, I felt as if I were being given a window into her heart, the unreflective heart of her youth. I suddenly realized that the depiction of childlike blacks I was now seeing on the screen, the reverse image of Conrad’s dark savages, was what my mother had carried with her to Hawaii all those years before, a reflection of the simple fantasies that had been forbidden to a white middle-class girl from Kansas, the promise of another life: warm, sensual, exotic, different. [92]

The emotions between the races could never be pure; even love was tarnished by the desire to find in the other some element that was missing in ourselves. Whether we sought out our demons or salvation, the other race would always remain just that: menacing, alien, and apart. [92] :end quote.

“It wasn’t your father’s fault that he left, you know. I divorced him. When the two of us got married, your grandparents weren’t happy with the idea. But they said okay-they probably couldn’t have stopped us anyway, and they eventually came around to the idea that it was the right thing to do. Then Barack’s father-your grandfather Hussein-wrote Gramps this long, nasty letter saying that he didn’t approve of the marriage. He didn’t want the Obama blood sullied by a white woman, he said. Well, you can imagine how Gramps reacted to that. And then there was a problem with your father’s first wife…he had told me they were separated, but it was a village wedding, so there was no legal document that could show a divorce….” [93]

My mother was that girl with the movie of beautiful black people in her head, flattered by my father’s attention, confused and alone, trying to break out of the grip of her own parents’ lives. [94]

What I heard from my mother that day, speaking about my father, was something that I suspect most Americans will never hear from the lips of those of another race, and so cannot be expected to believe might exist between black and white: the love of someone who knows your life in the round, a love that will survive disappointment. [94]

People were satisfied so long as you were courteous and smiled and made no sudden moves. They were more than satisfied; they were relieved-such a pleasant surprise to find a well-mannered young black man who didn’t seem angry all the time. [71]

Yes, I’d seen weakness in other men-Gramps and his disappointments, Lolo and his compromise. But these men had become object lessons for me, men I might love but never emulate, white men and brown men whose fates didn’t speak to my own. It was into my father’s image, the black man, son of Africa, that I’d packed all the attributes I sought in myself, the attributes of Martin and Malcolm, DuBois and Mandela. And if later I saw that the black men I knew-Frank or Ray or Will or Rafiq-fell short of such lofty standards; if I had learned to respect these men for the struggles they went through, recognizing them as my own-my father’s voice had nevertheless remained untainted, inspiring, rebuking, granting or withholding approval. You do not work hard enough, Barry. You must help in your people’s struggle. Wake up, black man! [157]

It was obvious that certain whites could be exempted from the general category of our distrust: Ray was always telling me how cool my grandparents were. The term white was simply a shorthand for him, I decided, a tag for what my mother would call a bigot. And although I recognized the risks in his terminology-how easy it was to fall into the same sloppy thinking that my basketball coach had displayed (“There are white folks, and then there are ignorant motherfuckers like you,” I had finally told the coach before walking off the court that day)-Ray assured me that we would never talk about whites as whites in front of whites without knowing exactly what we were doing. Without knowing that there might be a price to pay. [62]

The minority assimilated into the dominant culture, not the other way around. Only white culture could be neutral and objective. Only white culture could be nonracial, willing to adopt the occasional exotic into its ranks. Only white culture had individuals. And we, the half-breeds and the college-degreed, take a survey of the situation and think to ourselves, Why should we get lumped in with the losers if we don’t have to? We become only so grateful to lose ourselves in the crowd, America’s happy, faceless marketplace; and we’re never so outraged as when a cabbie drives past us or the woman in the elevator clutches her purse, not so much because we’re bothered by the fact that such indignities are what less fortunate coloreds have to put up with every single day of their lives-although that’s what we tell ourselves-but because we’re wearing a Brooks Brothers suit and speak impeccable English and yet have somehow been mistaken for an ordinary nigger. [75]

begin quote: To avoid being mistaken for a [racial] sellout, I chose my friends carefully. The more politically active black students. The foreign students. The Chicanos. The Marxist professors and structural feminists and punk-rock performance poets. We smoked cigarettes and wore leather jackets. At night, in the dorms, we discussed neocolonialism, Franz Fanon, Eurocentrism, and patriarchy.

…there were thousands of so-called campus radicals, most of them white and tenured and happily tolerated.

No, it remained necessary to prove which side you were on, to show your loyalty to the black masses, to strike out and name names.
[75-76] :end quote

begin quote: “Sister Regina,” Marcus said. “You know Barack, don’t you? I’m trying to tell Brother Barack here about this racist tract he’s reading.” He held up a copy of Heart of Darkness [controversy ], evidence for the court. I reached over to snatch it out of his hands….

I tossed the book into my backpack. “Actually, he’s right,” I said. “It is a racist book. The way Conrad sees it, Africa’s the cesspool of the world, black folks are savages, and any contact with them breeds infection.”

Regina blew on her coffee. “So why are you reading it?”

because the book teaches me things,” I said. “About white people, I mean. See, the book’s not really about Africa. Or black people. It’s about the man who wrote it. The European. The American. A particular way of looking at the world. If you can keep your distance, it’s all there, in what’s said and what’s left unsaid. So I read the book to help me understand just what it is that makes white people so afraid. Their demons. The way ideas get twisted around. It helps me understand how people learn to hate.”

“And that’s important to you.”

My life depends on it, I thought to myself. But I didn’t tell Regina that. I just smiled and said, “That’s the only way to cure an illness, right? Diagnose it.”

I decided to keep my own counsel after that, learning to disguise my feverish mood. [77]
:end quote

Later, I would realize that the position of most black students in predominantly white colleges was already too tenuous, our identities too scrambled, to admit to ourselves that our black pride remained incomplete. And to admit our doubt and confusion to whites, to open up our psyches to general examination by those who had caused so much of the damage in the first place, seemed ludicrous, itself an expression of self-hatred-for there seemed no reason to expect that whites would look at our private struggles as a mirror into their own souls, rather than yet more evidence of black pathology. [138]

Beneath the hum, the motion, I was seeing the steady fracturing of the world taking place. I had seen worse poverty in Indonesia and glimpsed the violent mood of inner-city kids in L.A.; I had grown accustomed, everywhere, to suspicion between the races. But whether because of New York’s density or because of its scale, it was only now that I began to grasp the almost mathematical precision with which America’s race and class problems joined; the depth, the ferocity, of resulting tribal wars; the bile that flowed freely not just out on the streets but in the stalls of Columbia’s bathrooms as well, where, no matter how many times the administration tried to paint them over, the walls remained scratched with blunt correspondence between niggers and kikes. [89]

The stories that I had been hearing from the leadership, all the records of courage and sacrifice and overcoming of great odds, hadn’t simply arisen from struggles with pestilence or drought, or even mere poverty. They had arisen out of a very particular experience with hate. That hate hadn’t gone away; it formed a counternarrative buried deep within each person and at the center of which stood white people-some cruel, some ignorant, sometimes a single face, sometimes just a faceless image of a system claiming power over our lives. I had to ask myself whether the bonds of community could be restored without collectively exorcising that ghostly figure that haunted black dreams. [139]

When the weather was good, my roommate and I might sit out on the fire escape to smoke cigarettes and study the dusk washing blue over the city, or watch white people from the better neighborhoods nearby walk their dogs down our block to let the animals shit on our curbs-“Scoop the poop, you bastards!” my roommate would shout with impressive rage, and we’d laugh at the faces of both master and beast, grim and unapologetic as they hunkered down to do the deed.
I enjoyed such moments-but only in brief. [8]

That’s just how white folks will do you. It wasn’t merely the cruelty involved; I was learning that black people could be mean and then some. It was a particular brand of arrogance, an obtuseness in otherwise sane people that brought forth our bitter laughter. It was as if whites didn’t know they were being cruel in the first place. Or at least thought you deserving of their scorn. [62]

Our rage at the white world needed no object, he seemed to be telling me, no independent confirmation; it could be switched on and off at our pleasure. [62]

As it was, I learned to slip back and forth between my black and white worlds, understanding that each possessed its own language and customs and structures of meaning, convinced that with a bit of translation on my part the two worlds would eventually cohere. Still, the feeling that something wasn’t quite right stayed with me, a warning that sounded whenever a white girl mentioned in the middle of conversation how much she liked Stevie Wonder; or when a woman in the supermarket asked me if I played basketball; or when the school principal told me I was cool. [63]

mean, I can see how it must be tough for you and Ray sometimes, at school parties…being the only black guys and all.” I snorted. “Yeah. Right.” A part of me wanted to punch him right there. …

We were always playing on the white man’s court, Ray had told me, by the white man’s rules. If the principal, or the coach, or a teacher, or Kurt, wanted to spit in your face, he could, because he had power and you didn’t. If he decided not to, if he treated you like a man or came to your defense, it was because he knew that the words you spoke, the clothes you wore, the books you read, your ambitions and desires, were already his. Whatever he decided to do, it was his decision to make, not yours, and because of that fundamental power he held over you, because it preceded and would outlast his individual motives and inclinations, any distinction between good and bad whites held negligible meaning. In fact, you couldn’t even be sure that everything you had assumed to be an expression of your black, unfettered self-the humor, the song, the behind-the-back pass-had been freely chosen by you. At best, these things were a refuge; at worst, a trap. Following this maddening logic, the only thing you could choose as your own was withdrawal into a smaller and smaller coil of rage, until being black meant only the knowledge of your own powerlessness, of your own defeat. And the final irony: Should you refuse this defeat and lash out at your captors, they would have a name for that, too, a name that could cage you just as good. Paranoid. Militant. Violent. Nigger.

…we have all seen too much, to take my parents’ brief union-a black man and white woman, an African and an American-at face value. As a result, some people have a hard time taking me at face value. When people who don’t know me well, black or white, discover my background (and it is usually a discovery, for I ceased to advertise my mother’s race at the age of twelve or thirteen, when I began to suspect that by doing so I was ingratiating myself to whites), I see the split-second adjustments they have to make, the searching of my eyes for some telltale sign. They no longer know who I am. Privately, they guess at my troubled heart, I suppose-the mixed blood, the divided soul, the ghostly image of the tragic mulatto trapped between two worlds. And if I were to explain that no, the tragedy is not mine, or at least not mine alone, it is yours, sons and daughters of Plymouth Rock and Ellis Island, it is yours, children of Africa, it is the tragedy of both my wife’s six-year-old cousin and his white first grade classmates, so that you need not guess at what troubles me, it’s on the nightly news for all to see, and that if we could acknowledge at least that much then the tragic cycle begins to break down…well, I suspect that I sound incurably naive, wedded to lost hopes, like those Communists who peddle their newspapers on the fringes of various college towns. Or worse, I sound like I’m trying to hide from myself. [6]

At some point, then, in spite of a stubborn desire to protect myself from scrutiny, in spite of the periodic impulse to abandon the entire project, what has found its way onto these pages is a record of a personal, interior journey-a boy’s search for his father, and through that search a workable meaning for his life as a black American. [6]

Now imagine someone were to write these things but inverse ... you bet your life they would be called a racist and for good reason. ~~ The Munz

See original work for more on this and other stories.