Playing the violence card

by Khalil Gibran Muhammad

EVER since the culture wars of the 1980s, Americans have been familiar with “the race card” — an epithet used to discredit real and imagined cries of racism. Less familiar, however, is an equally cynical rhetorical tactic that I call “the violence card.”Here’s how it works. When confronted with an instance of racially charged violence against a black person, a commentator draws attention to the fact that there is much more black-on-black violence than white-on-black violence. To play the violence card — as many criminal-justice advocates have done since the Rodney King police brutality case of the early 1990s — is to suggest that black people should worry more about the harm they do to themselves and less about how victimised they are by others.

The national outrage over the Trayvon Martin case has prompted some recent examples. Last week, the journalist Juan Williams wrote in The Wall Street Journal of the “tragedy” of Trayvon’s death but wondered “what about all the other young black murder victims? Nationally, nearly half of all murder victims are black. And the overwhelming majority of those black people are killed by other black people.” During a debate about the case on Sunday on an ABC News programme, the commentator George F. Will argued that the “root fact” is that “about 150 black men are killed every week in this country — and 94% of them by other black men.

“For Williams, Will and countless others playing the violence card, the real issue has little to do with racist fears or police practices — even though those would seem to be the very issues at hand.It’s true that black-on-black violence is an exceptionally grave problem. But this does not explain the allure of the violence card, which perpetuates the reassuring notion that violence against black people is not society’s concern but rather a problem for black people to fix on their own. The implication is that the violence that afflicts black America reflects a failure of lower-class black culture, a breakdown of personal responsibility, a pathological trait of a criminally inclined subgroup — not a problem with social and institutional roots that needs to be addressed through collective effort well beyond the boundaries of black communities.But perhaps the large scale of black-on-black violence justifies playing the violence card? Not if you recall how Americans responded to high levels of white-on-white violence in the past.

Consider the crime waves of 1890 to 1930, when millions of poor European immigrants came to America only to be trapped in inner-city slums, suffering the effects of severe economic inequality and social marginalisation. Around the turn of the century, the Harvard economist William Ripley described the national scene: “The horde now descending upon our shores is densely ignorant, yet dull and superstitious withal; lawless, with a disposition to criminality.” But the solution, Ripley argued, was not stigma, isolation and the promotion of fear.

“They are fellow passengers on our ship of state,” he wrote, “and the health of the nation depends upon the preservation of the vitality of the lower classes.

“As a spokesman for saving white immigrant communities from the violence within, Ripley was part of a national progressive movement led by Jane Addams, the influential social worker of the late 19th and early 20th centuries. In the face of grisly, gang-related youth shootings — “duplicated almost every morning,” Addams wrote — she insisted that everyone from the elite to community organisers to police officers had a part to play.She and other progressives mobilised institutional resources to save killers and the future victims of killers. Violent white neighbourhoods were flooded with social workers, police reformers and labour activists committed to creating better jobs and building a social welfare net. White-on-white violence fell slowly but steadily in proportion to economic development and crime prevention.

In almost every way the opposite situation applied to black Americans. Instead of provoking a steady dose of compassionate progressivism, crime and violence in black communities fueled the racist belief that, as numerous contemporaries stated, blacks were their “own worst enemies” — an early version of the violence card. Black people were “criminalised” through various institutions and practices, whether Southern chain gangs, prison farms, convict lease camps and lynching bees or Northern anti-black neighbourhood violence and race riots.Racial crimin alisation has continued to this day, stigmatising black people as dangerous, legitimising or excusing white-on-black violence, conflating crime and poverty with blackness, and perpetuating punitive notions of “justice” — vigilante violence, stop-and-frisk racial profiling and mass incarceration — as the only legitimate responses.But the past does not have to be the future.

The violence card is a cynical ploy that will only contribute to more fear, more black alienation and more violence. Rejecting its skewed logic and embracing a compassionate progressive solution for black crime is our best hope for saving lives and ensuring that young men like Trayvon Martin do not die in vain. Courtesy - The Daily Star.[The writer, Director of the Schomburg Center for Research in Black Culture at the New York Public Library, is the author of The Condemnation of Blackness: Race, Crime, and the Making of Modern Urban America].