Using “racism as ideology” to support the view that only whites (or Europeans) can be racist is open to several objections. First, some ideologies developed by people of color would have to be accounted racist. The Nation of Islam, for example, has put forth the view that Europeans’ emergence from the Ice Age has condemned them to an inherent nature as “ice people” who cannot avoid attempting to dominate other peoples. This is indeed a racist ideology, and someone who believes it is an inferiorizing racist.
Second, if racism required racist ideology, some white racists would escape the charge of racism . . . Some whites might hate Mexicans or Native Americans without believing in, much less being aware of the existence of, a full-scale ideology involving beliefs about biology, genetics, and hierarchy.
It is true that the racist must view the racial other in a negative light. But such a vague, general attitude is very different from a fully developed racial ideology. In the “racism as ideology” view, then, not only will some blacks or other people of color end up “racist,” but some white racists will not.
If you were a colonist, you knew that your technology was superior to the Indians’. You knew that you were civilized, and they were savages. It was evident in your firearms, your clothing, your housing, your government, your religion. The Indians were supposed to be overcome with admiration and to join you in extracting riches from the country. But your superior technology had proved insufficient to extract anything. The Indians, keeping to themselves, laughed at your superior methods and lived from the land more abundantly and with less labor than you did. They even furnished you with the food that you somehow did not get around to growing enough of yourselves. To be thus condescended to by heathen savages was intolerable. And when your own people started deserting in order to live with them, it was too much.… So you killed the Indians, tortured them, burned their villages, burned their cornfields. It proved your superiority.
For longer than the African slave trades to the old or new worlds, the Eurocentric traditions of Western civilization have categorically erred. And though he appeared rather late in this process, Hegel, perhaps somewhat crudely, spoke for these traditions when he declared, “The true theatre of History is therefore the temperate zone”; and further:
“The peculiarly African character is difficult to comprehend, for the very reason that in reference to it, we must quite give up the principle which naturally accompanies all our ideas—the category of Universality.… Another characteristic fact in reference to the Negroes is Slavery. Negroes are enslaved by Europeans and sold to America. Bad as this may be, their lot in their own land is even worse, since there a slavery quite as absolute exists; for it is the essential principle of slavery, that man has not yet attained a consciousness of his freedom, and consequently sinks down to a mere Thing—an object of no value.…
At this point we leave Africa, not to mention it again. For it is no historical part of the World; it has no movement or development to exhibit. Historical movements in it—that is in its northern part—belong to the Asiatic or European World.”
the problematic core construct was that in order to be sane, which is to live in one body, which is to live one lifetime at one time, which is to disconnect from the black simultaneity of the universe, you could and must deny black femininity. and somehow breathe. the fundamental fallacy being (obvious now. obscured at the time.) that there is no separation from the black simultaneity of the universe also known as everything also known as the black feminist pragmatic intergenerational sphere. everything is everything.
If you have understood this, then you are likely to come to the following conclusion: it is normal for the Antillean to be a negrophobe. Through his collective unconscious the Antillean has assimilated all the archetypes of the European. The anima of the Antillean male is always a white woman. Likewise, the animus of the Antilleans is always a white male. The reason is that there is never a mention in Anatole France, Balzac, Bazin, or any other of “our” novelists of that ethereal yet ever-present black woman or of a dark Apollo with sparkling eyes. But I have betrayed myself; here I am talking of Apollo! It’s no good: I’m a white man. Unconsciously, then, I distrust what is black in me, in other words, the totality of my being.