What Can Whites Do to Improve Race Relations in America?

I grew up in a rural area of upstate New York that was overwhelmingly white, with almost no racial minorities around to speak of.

In school, and in books, magazines, and on TV, I was bombarded with messages and tales about the extent of horrors that whites had done to other races over the generations, especially to blacks.

For example, I was a tender lad of 13 or 14 when the wildly successful TV miniseries about slavery, Roots (based on the book of the same title by Alex Haley), dominated the airwaves and the national consciousness. Some of my schoolteachers during that year oriented much of their classroom time around discussion and study of the topic of Roots, and in my 7th-grade social studies class we spent weeks with specially developed materials designed to enlighten us about the anthropological dynamics of a certain tribe in Africa, the Egba Yoruba.

At that age, I was already a voracious reader, and became fascinated with the general subject of the black experience and race relations in our country. After watching Roots on TV, I got my hands on Alex Haley’s book, and read it cover to cover. I perused other books, such as The Me Nobody Knows: Children’s Voices from the Ghetto, The Autobiography of Malcolm X, and Black Like Me.

Starting in the first grade, I had been completely indoctrinated in the socio-political sainthood of Dr. Martin Luther King, and I was very inspired by his legacy. For a class assignment, I wrote and made my own illustrated book about Dr. King, out of construction paper, staples, and magic markers.

Similarly, I was imbued with a reverential respect for Abraham Lincoln, and the legend of his having so courageously freed the slaves. On an 8th-grade field trip to Washington, D.C. I gazed up in awe at Lincoln’s memorial statue on the National Mall. Many years later, by moonlight on the reflecting pool in 2005, I proposed to my wife on the steps of that monument to Lincoln. But as a younger person, nobody, none of my teachers or parents or media figures ever told me what Lincoln had actually said regarding his prognosis for race relations in America once slavery was ended–I found out about that only in recent years.

Having very little actual experience with members of other races as a kid, I was nonetheless left with stereotyped impressions from various media, which in later years I found to be pretty accurate. While visiting my grandparents on the New England coast, I began to gain real-world experience: On one occasion, a young black man stole a ten-speed bicycle from my grandmother’s driveway. During another visit, at age 15, I was shoved to the ground by a much larger black guy when he and his friends didn’t like the idea that my friends and I were partying on their turf.

It wasn’t until just a few years ago that I found out that Alex Haley plagiarized much of Roots from a white author, and was successfully sued for it. Not only that, but that key aspects of Haley’s supposedly genealogically-researched story, and its depiction of slavery, were completely falsified.

I entered Air Force basic training at age 17, and that was when my firsthand experience with blacks really got underway. In the ranks, I found many of my black fellow servicemen to be perfectly wonderful brothers in arms. Some others, not so much. But mainly, the military ethos, discipline, and overall environment made racial differences not too important, it seemed.

It wasn’t until after I left the service and ventured into the cities of Buffalo, N.Y., Portland, Oregon, and Washington, D.C.(especially in black ghetto areas), mainly to do security and law enforcement work, that I became painfully aware, firsthand, of the shocking level of sheer depravity, chaos, racial hatred, crime, and mayhem that so many millions of black children are born into. After the Rodney King riots in Los Angeles, and after having had numerous horrible experiences with hateful blacks on the streets and even in office workplace settings, I increasingly began to be concerned about what I sensed was an overall problem of a worsening racial situation in our country.

Whites and blacks all along throughout the years have been told that the problems of blacks are the responsibility of white people, for which whites should accept blame, and for which whites should come up with solutions, or at least bear the brunt of whatever remedies are declared, by whoever, to be in order. Simultaneously, outrageous levels of crime and violence done by blacks are to be publicly downplayed by the media and authorities, lest it be implied that black adults, parents, leaders, and so are to be held accountable.

The general approach has been that the overall condition of blacks in America is the result of the actions of whites, and therefore, whites must be the ones to make things better, and right.

Now, Barack Obama is in his second term as president, and has played a key role in aggravating and badly worsening the state of race relations throughout his occupation of that office. Obama entered the national scene fresh from two decades at the feet of Jeremiah Wright, and proceeded to hustle and con his way into the White House, appointing the blatantly race-oriented Eric Holder as his Attorney General.

With Obama’s shamefully divisive exploitation (for the purposes of rousing and rallying key blocs of his voting base) of local events such as the Henry Louis Gates incident and the Trayvon Martin/George Zimmerman debacle on the national stage, Obama has shown us all that poor leadership has disastrous consequences beyond implications for the overall economy and international intrigues/wars. Many Americans have to go about their daily lives concerned for their physical safety, while those in the highest offices of the land fan the flames of racial animosity and violence.

If we assume that the races are intrinsically equal, we have to ask about, and expect a resolution to, the issue of whether and when blacks will, overall, ever assimilate to the standards of civilized society–because enough of them haven’t yet, so as to cause a grave alarm. So, what is it that whites must do, anyway? How many programs and apologies and decades of forbearance shall it take? If we are to operate in good faith, it should not be taboo to speculate in such a way.

We’re all familiar with that old saying, “you can’t keep a good man down.” It means, just as is found in the teachings of the ancient religions, that oppression is really only the test of character–and that if someone or something is keeping you down beyond a certain point, then you must not be a good man.

Plagiarism dispute and other criticism[edit source | editbeta]Genealogists have since disputed Haley’s research and conclusions. In addition, Harold Courlander, in 1978, filed suit in the U.S. District Court for the Southern District of New York, charging that Alex Haley, the author of Roots, had copied 81 passages from his novel, The African.[13] Courlander’s pre-trial memorandum in the copyright infringement law suit claimed: “Defendant Haley had access to and substantially copied from The African. Without The African, Roots would have been a very different and less successful novel, and indeed it is doubtful that Mr. Haley could have written Roots without the African.... Mr. Haley copied language, thoughts, attitudes, incidents, situations, plot and character.”[14]

In his expert witness report submitted to the federal court in support of Courlander’s claim, professor of English Michael Wood of Columbia University, claimed:

The evidence of copying from The African in both the novel and the television dramatization of Roots is clear and irrefutable. The copying is significant and extensive ... Roots ... plainly uses The African as a model: as something to be copied at some times, and at other times to be modified, but always it seems, to be consulted ... Roots takes from The African phrases, situations, ideas, aspects of style and plot. Roots finds in The African essential elements for its depiction of such things as a slave’s thoughts of escape, the psychology of an old slave, the habits of mind of the hero, and the whole sense of life on an infamous slave ship. Such things are the life of a novel; and when they appear in Roots, they are the life of someone else’s novel.[15]
After a five-week trial in the federal district court, Courlander and Haley settled the case with a financial settlement and a statement that “Alex Haley acknowledges and regrets that various materials from The African by Harold Courlander found their way into his book Roots.”[16]

During the trial, presiding U.S. District Court Judge Robert J. Ward stated: “Copying there is, period.”[17] In a later interview with BBC Television, Judge Ward said that Haley had “perpetrated a hoax on the public”.[18]

Throughout the trial, Alex Haley maintained that he had not read The African before writing Roots. Shortly after the trial, however, a minority studies teacher at Skidmore College, Joseph Bruchac III, came forward and swore in an affidavit that he had discussed The African with Haley in 1970 or 1971 and had, in fact, given his own personal copy of The African to Haley. This event took place a good number of years before Roots was published.[19]

In addition to the charges of plagiarism, the accuracy of those aspects of Roots which Haley claimed to be true has also been challenged.[20] Although Haley acknowledged the novel was primarily a work of fiction, he did claim that he had identified his actual ancestor in the person of Kunta Kinte, an African taken from the village of Jufureh in what is now the Gambia. According to Haley, Kunta Kinte was sold into slavery, where he was given the name Toby, and, while in the service of a slavemaster named John Waller, went on to have a daughter named Kizzy, Haley’s great-great-great grandmother. Haley also claimed to have identified the specific slave ship and the actual voyage on which Kunta Kinte was transported from Africa to North America in 1767.

Historical marker in front of Alex Haley’s boyhood home in Henning, Tennessee (2007)However, genealogist Elizabeth Shown Mills and historian Gary B. Mills, both specialists in African-American research, revisited Haley’s research and concluded that those claims of Haley’s were false.[21][22] According to the Millses, the slave named Toby who was owned by John Waller could be definitively shown to have been in North America as early as 1762. They also reported, among other findings, that Toby died years prior to the supposed date of birth of his daughter Kizzy. There have also been suggestions that Kebba Kanji Fofana, the amateur griot in Jufureh, who, during Haley’s visit there, confirmed the tale of the disappearance of Kunta Kinte, had been coached to relate such a story.[23][24][25]

To date, Haley’s work remains a notable exclusion from the Norton Anthology of African-American Literature, despite Haley’s status as history’s best-selling African-American author. Harvard University professor Dr. Henry Louis Gates, Jr., one of the anthology’s general editors, has denied that the controversies surrounding Haley’s works are the reason for this exclusion. Nonetheless, Dr. Gates has acknowledged the doubts surrounding Haley’s claims about Roots, saying, “Most of us feel it’s highly unlikely that Alex actually found the village whence his ancestors sprang. Roots is a work of the imagination rather than strict historical scholarship.”[26]

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