When we talk about race, it often brings up ideas of separation and unfairness, rooted in a long history of unequal treatment. This article suggests a new way to think about racism: not as something that divides us, but as a way to recognize that we all share a common journey as humans. We’ll look at thoughts from Thomas Jefferson, Alexis de Tocqueville, George Fitzhugh, and W.E.B. Du Bois, and mix them with modern ideas to find a more united view of how we deal with race.
Thomas Jefferson, a key figure in America’s early history, had mixed feelings about race, especially about Native Americans. In his writings, he sometimes showed respect for Native Americans, but he also made policies that limited their freedom.[i] The agreements he made with different Native American groups were more about forcing them to join the United States, rather than working together as equals. These agreements were more about control than partnership.
These agreements led to a big loss for Native American cultures. They were stuck between losing their way of life or being left out. This choice, often seen as a great achievement in diplomacy, actually started the loss of Native American cultures. It was more than just losing land or political power; it was about losing their identity and traditions. Understanding this part of American history helps us see how it still affects the way we think about race today.
Alexis de Tocqueville, a French political thinker, had unique insights into American society, particularly regarding slavery. In his work “Democracy in America,” Tocqueville observed that slavery created deep divisions in American society, yet paradoxically, he speculated that it also enforced a kind of unity among enslaved people.[ii] Tocqueville seemed to believe that, in the absence of slavery, there would be no real effort to unify different races. His view was that, under slavery, at least the enslavers would ensure the basic health of their enslaved people for labor purposes, a grim and unethical form of care.
Tocqueville’s perspective, while historically significant, raises ethical questions. His implication that slavery could somehow bind people of color more than freedom is a troubling notion. It suggests a dependency on a system that fundamentally devalues human life. Tocqueville’s observation reflects a larger issue of the era: the reluctance to recognize the equal humanity of all races. It exposes the flawed mindset that enslaved people needed their enslavers for survival and well-being, ignoring the inherent human right to freedom and self-determination. This perspective adds to our understanding of how deeply entrenched racial biases were, and how these biases influenced views on race and human rights.
George Fitzhugh, a pro-slavery sociologist, argued that slavery was not only necessary but beneficial for both the enslaved and the enslavers. In his writing, Fitzhugh contended that slavery established a form of social harmony, where enslavers acted as caretakers for the enslaved, a perspective that distorts historical facts and moral understanding.[iii] He likened this system to communism, falsely suggesting that enslavers improved the lives of the enslaved by providing for their basic needs.
Fitzhugh’s argument highlights a deeply flawed view of slavery, one that attempted to paint a humane picture of an inherently inhumane practice. This notion of slavery as a form of social harmony reveals a disturbing attempt to justify and rationalize the mistreatment of human beings. It reflects a historical mindset where the concept of racial superiority was used to defend the indefensible. The belief that enslavers were somehow benefactors created a toxic dynamic, preventing any genuine understanding or recognition of equality. This historical narrative underscores the importance of redefining our approach to race and racism, shifting from a perspective of division and hierarchy to one of shared humanity and mutual respect.
W.E.B. Du Bois, a prominent African American thinker, introduced the concept of double consciousness in his exploration of the African American experience. Du Bois described this as a sense of always looking at oneself through the eyes of others, leading to a divided identity.[iv] This concept captures the internal conflict faced by African Americans, who were forced to view themselves through the lens of a society that marginalized and devalued them.
The idea of double consciousness is crucial in understanding the racial dynamics in America. It speaks to a broader issue of how people of color have had to navigate a world that constantly undermines their identity and worth. This struggle for a unified self-perception is a direct consequence of the historical racism and discrimination embedded in societal structures. Du Bois’ insights shed light on the psychological impacts of racism, not just as a system of oppression, but also as a force that fragments individual identity. Recognizing this, our redefinition of racism must encompass not only the overt acts of discrimination but also the subtle ways in which it influences self-perception and interpersonal relations. By doing so, we pave the way for a more empathetic and inclusive understanding of the human experience, one that honors and values the diverse narratives and identities that form our collective history.
The journey through the historical landscapes of Jefferson, Tocqueville, Fitzhugh, and Du Bois brings us to a critical point of reflection. Anne Lamott, in her book “Bird by Bird,” offers a profound insight: “Perfectionism is the voice of the oppressor, the enemy of the people. It will keep you cramped and insane your whole life, and it is the main obstacle between you and a shitty first draft…”[v] This idea, though not directly about race, resonates deeply with our discussion. The obsessive quest for racial ‘perfectionism’, a concept historically manipulated by oppressors, mirrors the notion that there is a ‘right’ way to be human, often defined by the dominant culture.
This perfectionism in the context of race has led to untold suffering and injustice. It has perpetuated the idea of a superior race, enforcing a societal stepping-stone that some must tread carefully while others stride with impunity. The historical perspectives we have explored reveal that this stepping-stone approach to race is not only flawed but also deeply damaging.
As Lamott suggests, it’s not about carefully avoiding each pitfall on a path laid down by others, but about embracing the journey with all its imperfections and uncertainties. In redefining racism, we are not seeking a flawless solution to a problem as complex as race. Instead, we are advocating for a shift in perspective, to view race not as a dividing line but as a shared human experience, rich with diverse narratives and identities.
This redefined understanding of race and racism urges us to step away from the oppressor’s voice of perfectionism. It invites us to embrace the imperfect, yet richly textured tapestry of human diversity. In doing so, we acknowledge that while the path to racial harmony is fraught with challenges, it is also filled with opportunities for growth, understanding, and genuine connection. It is on this path, unencumbered by the weight of historical biases and freed from the need for perfection, that we can hope to find a more inclusive and empathetic world.
[i] (Jefferson n.d.)
[ii] (Tocqueville 1835)
[iii] (Fitzhugh 1854)
[iv] (Bois n.d.)
[v] (Lamott 1994)
Jefferson, Thomas. n.d. “Excerpts from Thomas Jefferson’s Writings on American Indians.” CommonLit. Accessed November 15, 2023. https://www.commonlit.org/en/texts/excerpts-from-thomas-jefferson-s-writings-on-american-indians.
Lamott, Anne. 1994. Bird by Bird: Some Instructions on Writing and Life. New York: Anchor Books.
“George Fitzhugh Argues that Slavery is Better than Liberty and Equality, 1854.” n.d. In The American Yawp Reader. Accessed November 15, 2023. https://www.americanyawp.com/reader/the-cotton-revolution/george-fitzhugh-argues-that-slavery-is-better-than-liberty-and-equality-1854/.
Tocqueville, Alexis de. 1835. “Democracy in America.” Marxists Internet Archive. Accessed November 15, 2023. https://www.marxists.org/reference/archive/de-tocqueville/democracy-america/ch18.htm.
W.E.B. Du Bois. n.d. In Stanford Encyclopedia of Philosophy. Stanford University. Accessed November 15, 2023. https://plato.stanford.edu/entries/dubois/.
