News and Features
The paper of record has a curiously difficult time reporting the 'Chinese espionage' case.
Single-payer healthcare is favored by the public, yet the insurance industry has too much to lose if it is enacted.
As Mexican president Vicente Fox begins his historic administration, the most difficult and abrasive issue that both he and the United States must confront is the continuing flow of immigration fr
John Ashcroft took office swearing on a stack of Bibles--on three of them, actually, one for each of his children--to run "a professional Justice Department that is free from politics." Sure.
Estrada is gone, but corruption remains.
Michèle Montas, widow of journalist Jean Dominique, wants justice in Haiti.
In our retrograde era, "the personal is political" might better be put "politics sure messes up progressive lives." This past December, just after the Supreme Court completed the electoral coup that imposed the Bush presidency upon us, I spent a miserable snowy afternoon in my Chicago-area university office trying to winnow down a set of readings for a graduate seminar on race, ethnicity and nationalism. Glumly predicting the sorts of Cabinet appointees and White House policies that have indeed come to pass in the weeks since, I found myself unable to pare down the list. Instead, mindful of the racist renaissance we are likely in for in the coming years--not that Clinton's two terms, characterized by the police-state crime bill and the evisceration of AFDC, were exactly models of antiracist governing--I shoveled back in masses of old Bell Curve-era readings on New Right cultural politics.
The Talmudic reading load imposed by a punctilious and politically depressed lefty professor on hapless grad students is, of course, the least of the burdens of newly enhanced conservative rule. But as we attempt to assess and contest the worsened life conditions, from Colombia to Cairo to Kazakhstan to California, about to be produced by Bush Administration policies, we need new analytic tools to help us envision the meanings of race and ethnicity in shifting national and global political economy. And Claire Kim's fresh study, Bitter Fruit: The Politics of Black-Korean Conflict in New York City, offers precisely such tools.
Bitter Fruit is based on a meticulous account of the 1990-91 black-led "Red Apple" boycott of two Korean-run produce stores--Family Red Apple and Church Fruits--in the Flatbush neighborhood of Brooklyn, a boycott that arose in response to allegations that Family Red Apple's store manager, Bong Ok Jang, beat an older Haitian woman customer, Ghiselaine Felissaint, during an argument at the cash register. But Kim, a younger politics and ethnic studies professor at the University of California, Irvine, uses that narrative to reframe the ways in which even we progressives, influenced by public culture despite our best efforts, tend to see the history and contemporary realities of race, immigration, representation, politics and poverty in American cities. Most political, ethnographic or other analyses of urban lives--with key exceptions in works like Brett Williams's Upscaling Downtown and Dwight Conquergood's "Life in Big Red"--focus on only one population, whether black street vendors or Latina or Chinese sweatshop workers. One of Kim's strengths, making her the Anna Deavere Smith of the poli-sci set, is her careful consideration, through extensive interviewing, of the voices of all the players in the Red Apple imbroglio--Haitian immigrants and longer-term residents, black American political activists and elected officials, Korean merchants and community politicians of different generations, the various mainstream and alternative media--and her clearheaded recognition of their differential access to power and resources.
This is the key to the issue and the real innovation in Kim's work. She lays out for us the "conventional wisdom" about black/Korean conflict:
Shut out of the mainstream economy by historical discrimination and hit hard by recent global economic changes, urban-dwelling Blacks are frustrated and angry. Enter Korean immigrants, who open stores in poor black neighborhoods and rapidly achieve economic success by virtue of their hard work and thriftiness.... Blacks lash out at them, irrationally venting their accumulated frustrations on this proximate, vulnerable, and racially distinct target. Korean immigrants...simply get caught in the wrong place at the wrong time.
Kim then disassembles this "racial scapegoating" narrative for us. She notes that "historical discrimination, economic competition, Black rage, immigrant dreams and prosperity" are all genuine phenomena but that this formulation "isolates these features and rips them out of the overall context of how racial power operates in America." Racial power, in Kim's analysis, is linked to racial ordering, the economic and ideological process through which populations are evaluated relative to one another. These constructions rely not on notions of ongoing white conspiracy or intentionality but on the reproduction of political-economic structures and discursive frames, the very ways in which we talk about the subject. Racial power "finds concrete expression in a wide variety of...processes that tend cumulatively to perpetuate White dominance over non-Whites. Putatively impersonal forces such as global restructuring and deindustrialization are in fact mediated by racial power so that Whites systematically accrue greater benefits from and suffer fewer burdens from these developments than do non-Whites." The racial scapegoating story turns out, then, to veil the "'bitter fruit' of deeply entrenched patterns of racial power in contemporary American society."
Central to contemporary American racial ordering are the empirically false and mutually interdependent constructs depicting a feckless and violent black and brown urban underclass and a hardworking, bootstrapping Asian "model minority." The model-minority myth presents "Asian Americans as culturally superior to Blacks and yet culturally distinct from Whites and detached from politics." As the American economy improved over the 1990s, as crime plummeted because of improved economic prospects, demographic transition, mass imprisonment and rising youth common sense, and as the impoverished were thrown off public assistance without much public outcry, we have heard less and less about the dangerous minority poor who have only themselves to blame for their circumstances. (Given the bear market and other recent indicators, though, watch this space.)
Representations of Asian model-minority behavior, though, dating from the 1960s, continue strong in mass media. Kim traces the origin of model-minority ideology to the use of Asian-American "success" stories--with mom-and-pop stores in the forefront--"as an explicit rebuke to Blacks involved in collective demand making of one kind or another." "Consider the two myths as mirror images," Kim invites us:
The underclass is lazy, undisciplined, lacking in family values, criminally inclined, unable to defer gratification, deviant, dependent, and prone to dropping out; the model minority is diligent, disciplined, possessed of strong family values, respectful of authority, thrifty, moral, self-sufficient, and committed to education. Whites--the unspoken overclass to the underclass and majority to the model minority--are factored out of the picture as if they were neutral, colorblind, wholly disinterested observers.
This triangulated racial ordering helps to rationalize common-sense "colorblind talk" that serves to mask both white power and the innately relational character of all racial systems.
Providing clear empirical proof of the bankruptcy of this vision, Kim locates both blacks and Koreans in the historical political economy of New York City. She uses other scholars' work to establish the persistent and unique residential segregation of black populations--so extreme, both locally and nationally, that Douglas Massey and Nancy Denton label it "American apartheid"--and reprises the record of brutal and deadly actions by outer-borough whites against "trespassing" blacks throughout the 1980s. She uses sociologist Roger Waldinger's research to demonstrate the ways in which blacks have been excluded from the changing urban occupational "ethnic queue." Even their relative success in public-sector jobs in the 1970s, the result of federal antidiscrimination legislation, tripped them up when the public/private balance shifted and they lacked networks and resources to gain access to burgeoning business opportunities.
Kim cites abundant evidence that New York employers, like those elsewhere in the United States, operate on the basis of "old-fashioned racism--or discrimination based on the construction of Blacks (especially Black men) as undesirable (lazy, dishonest, unreliable) employees." Even the conservative business newspaper Crain's New York Business lamented in 1989 that "being black reduces the prospects for entrance and advancement in nearly every sector that defines the economic life of the city."
The cumulative national effects of residential segregation and systematic credit discrimination, in addition to specifically regional oppression (for example, Koch administration refusal to grant city contracts to nonwhites), explain both Afro-Americans' generally low levels of self-employment and the particularly extreme paucity of black small businesses in New York. The per capita rates in Los Angeles, for example, are 2.5 times as high.As a result of combined governmental and private-sector actions, by the late 1980s "increasing rates of overall and extreme poverty, deepening income inequalities, and persistently low labor-force participation rates shaped the lives of most Black New Yorkers."
Haitian migrants to the United States, and New York specifically, beginning with 1960s waves of anti-Duvalier activists fleeing certain death, were immediately racialized as black and subjected to the same discriminatory treatment, with two additions. In the first place, blackness "is a source of great pride" in the first independent black nation in the Western Hemisphere, and Haitians had to come to terms with its often degraded American status. Then, as black foreigners began arriving in the 1970s in larger numbers, and with the rise of the AIDS crisis, Haitians were further coded as dirty, diseased and dangerous.
In this overall context of extreme antiblack racism, finally, Kim documents how ordinary patterns of ethnic political succession in New York City have never included Afro-Americans. In the period in which blacks were winning City Council seats and mayoralties, and influencing (if largely in the interests of the better-off) urban policy elsewhere, Ed Koch's and then Rudy Giuliani's long mayoral reigns, through finagling with the Board of Estimate and the City Council, were dedicated to wholesale black exclusion. Kim notes dryly that "this sheds some light on why Black efforts at empowerment eventually migrated outside of traditional political channels, resulting in the new Black Power movement of which the Red Apple Boycott was part." The Afro-American David Dinkins's short-lived stay in Gracie Mansion would be, among other political disasters, haunted by the boycott, begun only seventeen days after his inauguration.
The experiences of new Korean immigrants run entirely counter to this pattern. In the first place, Kim places post-1965 Korean immigration to the United States in the context of "America's protracted efforts to influence economic development and shore up repressive anticommunist regimes in a non-White nation located on the periphery, resulting in significant migration from periphery to core." That migration, in response to the explicit economic policy embedded in the Hart-Celler Immigration Act, was largely of educated, white-collar Koreans with small but significant savings to invest. Then these migrants were "racialized as Asian Americans and triangulated between Blacks and Whites.... It is in this way that the very economic opportunities that are closed to Blacks become the ticket to upward mobility for Korean Americans."
Thus, while they were certainly victimized by American racism, these Korean immigrants, unlike blacks, were not subject to its more extreme forms--residential segregation, pervasive violence and abuse on the streets and in the criminal justice system. They were, however, forced into the "status derogation" of small business by both their poor English skills and employer discrimination against them as "foreigners." Extensive Korean exploitation of retailing niches created ethnic business networks allowing them to take over entire urban retail sectors--greengrocers in New York and liquor stores in Los Angeles, for example. Relatively privileged but stressed and squeezed, Koreans in small business tended to subscribe even more extensively than white Americans to victim-blaming underclass mythology. The stage was set for the Red Apple boycott.
Here Kim really shines as an analyst. She disabuses us of "the conventional notion that the boycotters were venting their frustrations on Koreans instead of on Whites" by placing the event inside the "resurgent Black Power movement in New York City." She identifies the heterogeneous players in and the politics of that movement, characterized in mainstream media as a solid bloc of crazy white-haters, and places them in the context of the public and private antiblack onslaught of the Koch years. Kim demonstrates how always-latent black nationalism became the lowest common denominator "frame repertoire" for organizing the boycott, despite the more developed left politics of the dominant black American December 12th Movement, which took over from the original Haitian agitators. And she notes the ultimate irony that this group, which was vilified as violently anti-Asian, "had presumptively positive feelings toward Koreans," encouraged black patronage of all Korean greengrocers except the two under boycott and had even engaged in pro-Korean unification demonstrations.
Kim also carefully lays out the roles of mainstream, black, Haitian and Korean media in motivating the boycott and the backlash against it. As a long-term lover of the neglected public media of black and Latino radio, I particularly appreciate her coverage of the key organizing functions of minority radio stations. Kim shows effectively how their very different transnational as well as American placements structured Korean and Haitian interpretations and actions. During the boycott, for example, to offset their losses, the two storeowners received $150,000 from Korean-American and other sources. While this capital infusion was important, the real battle of the boycott occurred in the realm of the political. The "multiple layers of contested meaning" created by activists and their associated media inevitably resolved themselves into the overwhelming mainstream-media narrative, in which "colorblind talk," heavily appropriating civil rights-era references, "garbled and distorted" the boycotters' message and defined them solely as crime-prone anti-Korean racists. Michael Kinsley, for example, "the putative representative of the left on CNN's Crossfire, said simply: 'You don't mediate between out and out racism on the one hand and a hardworking entrepreneur on the other. And that's what's going on.'" Kim justly observes that "the most striking aspect of the regular news coverage of the Red Apple Boycott was its univocality."
This single voice put David Dinkins "squarely on the hot seat." Already having been accused, before taking office, both of pandering to black extremists and of selling out communities of color, Dinkins could only lose on the boycott issue. His early refusal to send in the NYPD to move the protesters off-site enraged the city's elite, who claimed he was ruining New York City's business climate. But his final capitulation to white pressure, a televised speech opposing "any boycott based on race," stung his black supporters. Al Sharpton accused Dinkins's speech of being like "a James Brown record--talking loud and saying nothing." And attorney Vernon Mason declared that "he ain't got no African left in him." Overwhelmed by bad publicity, the boycott lost steam and collapsed after only eight months of picketing. Kim notes the key role it played in New York electoral politics: "David Dinkins made history again by becoming the first breakthrough Black mayor in American history to lose office after only one term." In 1993 Rudolph Giuliani "won a highly racially polarized election to become only the third Republican mayor of New York City since 1930." And we all know what happened then!
Kim ends her fine study with a riff on W.E.B. Du Bois's twentieth-century color-line aphorism: "It seems likely that the problem of the twenty-first century will be that of the multiple color lines embedded in the American racial order." She rightly asks, "When is 'voice' really voice?"--querying claims of American democracy in the context of centralized and corporate-controlled mass media (and, we might add, of differentially efficient and functional voting machines). I would have liked her to deal with the gendered dimensions of the Red Apple boycott, write more extensively about non-Korean Asian-American politics around the event and trace out the implications of her work for other faulty analyses of the dilemmas of "middleman minorities" in the American and global past and present. But no one book can accomplish everything, and Kim's Bitter Fruit sets an incisive new pattern for our understanding of class in multiracial politics as we live through the bitter years ahead.
Is there a more contemptible poseur and windbag than Elie Wiesel? I suppose there may be. But not, surely, a poseur and windbag who receives (and takes as his due) such grotesque deference on moral questions.
How many times did we hear during the endless campaign that Bush wouldn't go after abortion if elected? Republicans, Naderites and countless know-it-alls and pundits in between agreed: Pro-choice voters were too powerful, the country was too divided, the Republicans weren't that stupid and Bush didn't really care about abortion anyway. Plus whoever won would have to (all together now) "govern from the center." Where are all those smarties now, I wonder? Bush didn't even wait for his swearing-in ceremony to start repaying the immense debt he owes to the Christian right, which gave him one in four of his votes, with the nominations of anti-choice die-hards John Ashcroft for Attorney General and Tommy Thompson to head Health and Human Services.
On his first full day in office, Bush reinstated the "gag rule" preventing international family-planning clinics and NGOs from receiving US funds if they so much as mention the word "abortion." (This action was widely misrepresented in the press as being a ban on funding for performing abortions; in fact, it bans clinics that get US aid from performing abortions with their own money and prohibits speech--whether lobbying for legal changes in countries where abortion is a crime or informing women with life- or health-threatening pregnancies about their legal options.) A few days later, Thompson announced he would look into the safety of RU-486, approved by the FDA this past fall--a drug that has been used by half a million European women over twelve years and has been more closely studied here than almost any drug on the market. In the wake of Laura Bush's remark to NBC News and the Today show that she favored retention of Roe v. Wade, both the President and the Vice President said the Administration has not ruled out a legal challenge to it, placing them to the right of Ashcroft himself, who told the Judiciary Committee he regarded Roe as settled law (at least until the makeup of the Supreme Court changes, he did not add).
Don't count on the media to alert the public. The press is into champagne and confetti: Who would have thought "Dick" Cheney would be such an amiable talk show guest! Time to move on, compromise, get busy with that big tax cut. "Who in hell is this 'all' we keep hearing about?" a friend writes, "as in 'all agree' that the Bush transition has been a smashing success?" An acquaintance at the Washington Post, whose executive editor, Leonard Downie Jr., claims to be so objective he doesn't even vote, says word has come down from "on high" that stories must bear "no trace of liberal bias"--interestingly, no comparable warnings were given against pro-Bush bias. So, on abortion, look for endless disquisitions on the grassiness of the anti-choice roots, the elitism of pro-choicers and the general tedium of the abortion issue. Robin Toner could barely stifle a yawn as she took both sides to task in the New York Times ("The Abortion Debate, Stuck in Time," January 21): Why couldn't more anti-choicers see the worth of stem cell research, like anti-choice Senator Gordon Smith, who has several relatives afflicted with Parkinson's (but presumably no relatives unwillingly pregnant); and why can't more pro-choicers acknowledge that sonograms "complicate" the status of the fetus? In an article that interviewed not a single woman, only the fetus matters: not sexuality, public health, women's bodies, needs or rights.
Now is the time to be passionate, clever, original and urgent. I hate to say it, but pro-choicers really could learn some things from the antis, and I don't mean the arts of arson, murder and lying to the Judiciary Committee. Lots of right-wing Christians tithe--how many pro-choicers write significant checks to pro-choice and feminist organizations? Why not sit down today and send President Bush a note saying that in honor of the women in his family you are making a donation to the National Network of Abortion Funds to pay for a poor woman's abortion (NNAF: Hampshire College, Amherst MA 01002-5001)? March 10 is the Day of Appreciation for Abortion Providers--send your local clinic money for an abortion "scholarship," flowers, a thank-you note, a bottle of wine, a Nation subscription for the waiting room! (Refuse & Resist has lots of ideas and projects for that day--call them at 212-713-5657.)
The antis look big and powerful because they have a built-in base in the Catholic and fundamentalist churches. But (aha!) pro-choicers have a built-in constituency too: the millions and millions of women who have had abortions. For all sorts of reasons (privacy concerns, overwork, the ideology of medicine) few clinics ask their patients to give back to the cause. Now some providers and activists are talking about changing that. "My fantasy," Susan Yanow of the Abortion Access Project wrote me, "is that every woman in this country gets a piece of paper after her procedure that says something like, 'We need your help. You just had a safe, legal abortion, something that the current Administration is actively trying to outlaw. Think of your sisters/ mothers/daughters who might need this service one day. Please help yourself to postcards and tell your elected representatives you support legal abortion, join (local group name here), come back as a volunteer' and so on." If every woman who had an abortion sent her clinic even just a dollar a year, it would mean millions of dollars for staff, security, cut-rate or gratis procedures. Think how different the debate would be if all those women, and the partners, parents, relatives and friends who helped them, spoke up boldly--especially the ones whose husbands are so vocally and famously and self-righteously anti-choice. If women did that, we would be the grassroots.
* * *
Correction: It was Joe Conason, not Chip Berlet, who reported that John Ashcroft had met with the St. Louis head of the racist Council of Conservative Citizens. Berlet's equally fascinating story, cut for space reasons, was that Ashcroft made a cameo appearance in a 1997 Phyllis Schlafly video that claims that environmentalism, feminism, multiculturalism, gay rights and even chemical weapons treaties are part of a conspiracy to bring about One World Government. See clips at www.publiceye.org.
What's at stake in faith-based politics
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