Kutshanje, ndiye ndabuzwa ngomnye kubaphulaphuli benye yeentetho zam, ukuba ngaba ndiyakholelwa okanye hayi ukuba ubuhlanga-nangona ngokuqinisekileyo kuyingxaki-inokuba yinto edityaniswe ngabantu bemibala kwiimeko apho isimangalo sasingafanelekanga. Ngamanye amazwi, ngaba ndandikholelwa ukuba abantu ngamaxesha athile badlala oko kubizwa ngokuba likhadi logqatso, njengeqhinga lokuzuza uvelwano okanye ukuphazamisa ezabo iintsilelo? Kwinkqubo yombuzo wakhe, umntu owayebuza wazenza zacaca gca uluvo lwakhe (uewe ocacileyo), kwaye kuloo nto, wayengeyedwa, njengoko kuboniswa yindlela abanye abasabela ngayo kweso sihlwele, kunye nedatha yophando eqinisekisa ukuba inkolelo yokunyelisa abantu abamnyama malunga nobuhlanga ayiyonto ukuba ayikho kuyo yonke indawo.
Ngumbuzo endibuzwa rhoqo, ngakumbi xa kukho iziganeko zeendaba eziphezulu eziqhubekayo, apho uhlanga lwazisa inxalenye yengxelo. Ngoku lelinye laloo maxesha, njengoko iziganeko zamva nje zibonisa: Ngaba ubuhlanga, ngokomzekelo, bubandakanyekile kwisityholo sokudlwengulwa kwebhinqa eliselula eliselula ngamalungu amhlophe eqela leDuke University lacrosse? Ngaba ubuhlanga buye babandakanyeka kwiNkongolokazi uCynthia McKinney kungquzulwano lwamva nje kunye nelungu lamapolisa aseCapitol? Okanye ngaba ubuhlanga bubandakanyekile kuphando oluqhubekayo lokuba ingaba uBarry Bonds-njengoko ekulungele ukusitha isizungu esimhlophe u-Babe Ruth kuluhlu lwamaxesha onke oluqhutywa ekhaya-inokuba wasebenzisa i-steroids ukuphucula ukusebenza kwakhe?*
Nangona lo mbandela uvulelekile ukuba uxoxwe kuwo nawuphi na okanye kuwo onke la matyala, abantu abamhlophe baye bakhawuleza ukutyhola abantu abamnyama abaphendula ngokuvumayo ngokudlala ikhadi lomdyarho, ngokungathi izigqibo zabo ziye zafikelelwa kungekhona ngenxa yokuqwalasela ngenyameko izibakala njengoko. bayababona, kodwa kunoko, ngenxa yokutyekela okungekho ngqiqweni (nokuba yi-borderline paranoid) yokubona ubuhlanga kuyo yonke indawo. Ngokunjalo, iingxoxo malunga nokufudukela kwelinye ilizwe, iprofayili "yobunqolobi", kunye noKatrina kunye neziphumo zayo zihlala zijika kwimiba yobuhlanga, kwaye ke kukhokelela kwisityholo sokuba ngokubhekisele kwezi zifundo, abantu bebala "baxakile" xa betyhola ubuhlanga kwindawo enye. okanye enye imeko.
Xa ndibuzwa malunga notyekelo lokuba abantu bebala badlale โikhadi logqatso,โ ndiphendule njengoko ndihlala ndisenza: Okokuqala, ngokuqaphela ukuba rhoqo abamhlophe baphendula ngezityholo zobuhlanga ngokubiza iintlawulo zeli qhinga, kubonisa ukuba ikhadi logqatso libonisa ukuba yeyona, ilingana nezimbini zedayimani. Ngamanye amazwi, akuninzi kwekhadi lokudlala, ukubuza umbuzo wokuba kutheni nabani na angayidlala (ngokungathi baya kuyifumana kwenye indawo). Okwesibini, ndabonisa ukuba ukungafuni okumhlophe ukuvuma ubuhlanga akuyinto entsha, kwaye ayisiyonto ebonakalisa kuphela kwiimeko apho ubuhlanga besiganeko buphikisana. Inyaniso kukuba, abamhlophe bebesoloko bethandabuza amabango obuhlanga ngelo xesha babesenziwa, kungakhathaliseki ukuba buqine kangakanani na ubungqina, njengoko kuya kubonwa ngezantsi. Ekugqibeleni, ndagqiba ngokucebisa ukuba nayiphi na "ikhadi" amabango obuhlanga anokuthi abonakalise ukuba mnyama kunye nomdaka, ikhadi lokukhanyela likude nexilongo, kwaye abamhlophe badlala rhoqo: isifundo esiya kubuya kuso.
Ukuguqula okungekho sikweni kube ngumdlalo weThuba: Imvelaphi yogqatso njenge "Khadi"
Okokuqala, makhe siqwalasele imbali yale ngcamango: oko kukuthi, "ikhadi lomdyarho" yinto edlalwa ngabantu bemibala ukuze baphazamise abanye bethu, okanye bafumane uvelwano. Kwabaninzi baseMelika, ibinzana elithi "ukudlala ikhadi lomdyarho" langena kwi-lexicon yesizwe ngexesha lolingo lwe-OJ Simpson. URobert Shapiro, elinye lamagqwetha kaSimpson edume ngelitshoyo, emva kokuba umxhasi wakhe egwetyiwe, ukuba umcebisi wakhe uJohnnie Cochran "udlale ikhadi lomdyarho, kwaye walijonga ezantsi kwedesika." Isityholo sibhekiselele ekusebenziseni kukaCochran igosa uMark Fuhrman rhoqo igama elithi 'n-word' njengolubonisa ukuthambekela kwakhe ekuqulunqeni uSimpson. KuShapiro, owathi iimbono zakhe ngobumsulwa bomthengi wakhe zaguquka ngokuhamba kwexesha, umba wobuhlanga wawungenandawo ekuchotshelweni kwetyala, kwaye nokuba uFuhrman wayenocalucalulo, le nyaniso yayingenachaphaza ekubeni u-OJ wambulala na owayesakuba ngumfazi wakhe. kunye noRon Goldman. Ngamanye amazwi, ingcamango yokuba i-OJ yayiyilwe ngenxa yocalucalulo yayingenangqondo kwaye ukuyivelisa yayikukungenelela ubuhlanga kwibala apho yayingenamsebenzi.
Into yokuba umntu omhlophe ofana noShapiro angenza ingxoxo enjalo, nangona kunjalo, ithetha ngendlela eyahluke kakhulu abamhlophe nabantsundu abajonga ngayo ihlabathi lethu. Kubantu bebala-ingakumbi abantu base-Afrika baseMelika-umbono wokuba amapolisa anocalucalulo anokubumba amalungu oluntu lwabo ayisiyongcinga ingekhoyo, singasathethi ke ngokuziqhelanisa nethiyori yeyelenqe elingekho ngqiqweni. Kunoko, ithetha ngobunyani bentlalo malunga nokuba abantu abamnyama bayazi kakuhle. Ewe, kukho imbali yokuziphatha kakubi okunjalo kwicala lonyanzeliso lomthetho, kwaye abantu abamnyama bacinga ukuba ezo ntsuku zimbi ziphelile, kuninzi, ukuyekelela ukulinda kwabo ukuba kunokwenzeka ukwenzakala okwenyani kunye nokuzingisayo (1) .
Ke ukuba ipolisa elinobuhlanga lingumcuphi okhokelayo kwityala, kwaye lowo ufumanisa ubungqina begazi obubandakanya umntu omnyama otyholwa ngokubulala abantu ababini abamhlophe, kukho intsimbi enengqondo ekhalayo entlokweni yakhe nawuphi na umntu omnyama, kodwa ebezakuhlala ethe cwaka engqondweni yomntu omhlophe. Kwaye oku kuyaqondakala: kuninzi lwabamhlophe, amapolisa ngabantu abaluncedo abakhupha ikati yakho emthini, okanye bakuse kwimoto yabo yokugada ukuze uyonwabe. Kuthi, ingcamango yenkohlakalo okanye ukuziphatha kakubi kwabantu abanjalo ibonakala ikude, ukusa kwinqanaba lokuba yintsomi. Kubonakala ngathi zizinto zeedrama zeTV ezimbi, okanye ubuncinci, ixesha elidlulileyo-indawo ehlala ikude apho sinokuthumela khona izono zethu zelizwe kunye nezenzo zethu, umxholo ngalo lonke ixesha ukuba naziphi na iidemon ezinokuthi zilalele kuloo maxesha angaphambili yoyisiwe.
Kwabamhlophe, abantsundu abatyhola ubuhlanga kwityala le-OJ babengekho ngqiqweni, okanye ngakumbi, befuna nasiphi na isizathu sokuvumela umbulali omnyama ukuba aphume kwi-hook-ukungahoywa ukuba abantsundu kwiijaji bavotele ukugwebela abantu abamnyama ngolwaphulo-mthetho yonke imihla kweli lizwe. Kwaye ngelixa izityholo abamnyama "bonding" kunye nommangalelwa zenziwa rhoqo emva kokukhululwa eSimpson ityala lolwaphulo-mthetho, akukho bonding enjalo, eli xesha kunye namaxhoba, kwakutyholwa xa ijaji ikakhulu emhlophe wafumana OJ civilly unetyala kwiminyaka embalwa kamva. Kuphela abantsundu banokudlala ikhadi lomdyarho, ngokucacileyo; kuphela bacinga ngokwemiqathango yobuhlanga, ubuncinane ukuva iMelika emhlophe ikuxelela.
Nantoni na ngaphandle koCalucalulo: Ukungafuni kwabaMhlophe ukwamkela ubungqina
Ukusukela kwityala le-OJ, kubonakala ngathi phantse nasiphi na isityholo sobuhlanga kuye kwahlangatyezwana nempendulo efanayo egxothiweyo evela kubuninzi babamhlophe e-US Ngokutsho kovavanyo lukazwelonke, abangaphezu kwesithathu kwabane abamhlophe abafuni ukukholelwa ukuba ucalucalulo lulo naluphi na uhlobo lokwenyani. ingxaki eMelika (2). Ukuba uninzi lwabamhlophe bahlala bengaqinisekanga ngocalucalulo-kunye neepesenti ezintandathu bakholelwa ukuba "yingxaki enkulu kakhulu," ngokutsho kolunye uvoto phakathi kwiminyaka yama-90s (3) -icebisa ukuba ubuhlanga-njengekhadi lenza ukuba buthathaka kakhulu. isandla. Ngelixa abantu bebala behlala becacisa inkolelo yabo yokuba ubuhlanga bubukho bokwenyani kwaye buzingileyo kubomi babo, la mabango abe nefuthe elincinci kwizimo zengqondo ezimhlophe. Ngoko ke, umntu unokukholelwa njani ukuba abantu bemibala ngandlelโ ithile bangalikhupha ibango kwiminqwazi yabo, ngokungathi kuqinisekisiwe ukuba iMelika emhlophe ihlale phantsi kwaye iqaphele? Ukuba kukho nantoni na, inokuthi ingahoywa, okanye ihlaselwe, kwaye ngendlela ekhohlakeleyo.
Ukuzisa ucalucalulo (kwanamaxwebhu amaninzi) kukude โnekhadiโ elisebenzayo lokudlala ukuze ufumane uvelwano, kungqinwa yindlela abantu abambalwa abade bazi ngayo izifundo eziqinisekisa ubukho bayo. Bangaphi abantu baseMelika okhe weva, umzekelo, ukuba ulutsha oluntsundu olubanjelwe ukufumana iziyobisi okokuqala luvalelwa ngesantya esiphindwe ngamashumi amane anesibhozo kunomlinganiselo wolutsha olumhlophe, nokuba zonke ezinye izinto ezijikeleze ulwaphulo-mthetho luyafana (4)?
Bangaphi abakhe beva ukuba abantu โabanamagama amhlophe,โ ngokohlolisiso olukhulu lwesizwe, bangama-5 ekhulwini amathuba okuba babizwe kudliwano-ndlebe lomsebenzi kunabo banamagama โazandi amnyamaโ, nokuba zonke ezinye iziqinisekiso ziyafana. (XNUMX)?
Bangaphi abaziyo ukuba amadoda amhlophe anerekhodi lolwaphulo-mthetho kunokwenzeka kancinane ukuba abizwe kudliwano-ndlebe lomsebenzi kunamadoda amnyama angenaye, naxa amadoda ekufanelekele ngokulinganayo, kwaye azibonakalisa kwabo banokuba ngabaqeshi ngendlela efanayo (6)?
Bangaphi abaye beva ukuba ngokweSebe lezoBulungisa, amadoda aMnyama kunye namaLatino anamathuba aphindwe kathathu kunamadoda amhlophe ukuba iimoto zabo zimiswe kwaye zisetshwe ngamapolisa, nangona amadoda amhlophe angaphezulu ngokuphindwe kane amathuba okuba nokuthengiswa okungekho mthethweni kwiimoto zethu. ngezihlandlo esikhangelwa ngazo (7)?
Bangaphi abaziyo ukuba abafundi abamnyama nabaseLatino bamalunga nesiqingatha njengabamhlophe ukuba bafakwe kwiiklasi eziphambili okanye ezihloniphekileyo esikolweni, kwaye ngokuphindwe kabini banokuthi bafakwe kwiiklasi zokulungisa? Okanye nokuba naxa amanqaku ovavanyo kunye nokusebenza kwangaphambili kunokuthethelela ukubekwa okuphezulu, abafundi bebala abanakufane babekwe kwiiklasi zehonours (8)? Okanye ukuba abafundi bebala banamathuba aphindwe ka-2-3 kunabamhlophe ukuba banqunyanyiswe okanye bagxothwe esikolweni, nangona amazinga olwaphulo-mthetho olunzima lwesikolo awahlukanga kuyo nayiphi na idigri ebalulekileyo phakathi kwamaqela eentlanga (9)?
Inyani yeyokuba, bambalwa abantu abakhe beva naziphi na kwezi zinto ngaphambili, becebisa ukuba uphando lwezazinzulu malunga nomxholo wobuhlanga luye lwaba nefuthe elingakanani kuluntu ngokubanzi, kwaye kunzima kangakanani ukwenza abamhlophe, ngakumbi, banike isifundo ingcamango yesibini.
Mhlawumbi kungenxa yoko le nto, ngokuchaseneyo nenkolelo exhaphakileyo, uphando lubonisa ukuba abantu bebala ngenene bayathandabuza ukutyhola ubuhlanga, nokuba kusemsebenzini, okanye ezikolweni, okanye naphi na. Kunokuba "udlale ikhadi lomdyarho" ngokuwa komnqwazi, kunjalo (kwakhona, ngokophando lwabaphengululi, ngokuchasene nobulumko obuqhelekileyo boluntu olumhlophe), ukuba abantu abamnyama nabantsundu badla "izinto" zabo. amava ngocalucalulo kunye nobuhlanga, ukwenza kuphela isityholo sonyango olunjalo emva kokuba zininzi, iziganeko ezininzi eziye zavela, apho abazange bathethe nto ngenxa yokoyika ukungahoywa okanye ukuhlaselwa (10). Ngokuchanekileyo ngenxa yokuba ukukhanyela okumhlophe kudala kugxininise amabango obuhlanga, abantu bebala bathanda ukuxela amava abo ngobuhlanga, kunokuba bawagqithise. Kwakhona, xa kuziwa ekudlaleni ikhadi lomdyarho, kuchaneke ngakumbi ukutsho ukuba abamhlophe ngabathengisi abanemigangatho elayishiweyo, bedubula nabuphi na ubungqina bocalucalulo njengobuncinci kuneengcamango zabantsundu abangaguqukiyo, abangafuni ukuthatha uxanduva lwabo. iingxaki zakho ebomini.
Ukutyhola amaXhoba ngokuNgakhathali okuMhlophe
Ngamanye amaxesha, ukukhanyela okumhlophe kuyayila, kwaye oku kukwenza ngokuzenza ngathi kuza zisongelwe ngovelwano kwabo batyhola ubuhlanga kwixesha langoku. Ngamanye amazwi, ngelixa begatya ngokuqinileyo into abayithethayo abantu bemibala-ebonisa ukuba abanangqondo kunye / okanye ingqondo yokutolika ngokuchanekileyo ubomi babo-abahlalutyi bafuna ukuqinisekisa abanye ukuba abamhlophe banenkathalo ngobuhlanga, kodwa ngokulula. ukwala ukufaka ileyibhile kwiziganeko apho ingasebenziyo. Ngapha koko, bayakuxoxa, esinye sezizathu zokuba abamhlophe baphuhlise imfesane kulo mbandela kanye kungenxa yokusetyenziswa ngokugqithisileyo kwengcamango, kudityaniswa noko sikujonga njengempendulo engafanelekanga kubuhlanga (njengeenzame zokuqinisekisa, Ngokucacileyo, wasijikela ekubeni ngamaxhoba omkhethe ngokobuhlanga). Ukuba abantsundu bebenokuyeka nje ukudlala ikhadi apho lingafanelanga, kwaye bayeke ukutyhala into ebizwa ngokuba yimpatho ekhethwayo, abamhlophe bebeya kubuyela kwisibophelelo sethu sangaphambili samathuba alinganayo, kunye nenkxalabo yethu esuka entliziyweni malunga nomba wobuhlanga.
Sukuhleka. Oku eneneni isikhundla ebekwe phambili kutshanje ngu James Taranto, of the Wall Street Journal, owathi ngoJanuwari wacebisa ukuba mathidala abamhlophe ukwamkela amabango abamnyama ubuhlanga ngenene impazamo yabantsundu ngokwabo, kunye nokusekwa enkulu amalungelo oluntu (11). Kunjengokuba uTaranto ekubeka oku: โKutheni abantsundu nabamhlophe benezimvo ezingafaniyo kangaka ngemibandela yobuhlanga? Singaxoxa ngelithi kungenxa yokuba imigaqo-nkqubo yobuhlanga ithe yathatha kule minyaka ingamashumi amane idlulileyo.โ Emva koko uthi ngokuzama ukuzisa ukulingana ngokobuhlanga-kodwa ngokusilela ukwenza oko ngenxa โyokungafani okudityanisiweyo kwenkuthazo, utyekelo kunye nobuchuleโ phakathi kwamaqela eentlanga ezahlukeneyo-imigaqo-nkqubo efana nenyathelo lokuqinisekisa ibangele โudano nenzondoโ phakathi kwabantsundu, kwaye โ ukungakhathaliโ phakathi kwabamhlophe, abagqiba kwelokuba bangacingi kwaphela ngobuhlanga, kunokuba babandakanyeke kumbandela obonakala uyityhefu kubo. Ngamanye amazwi, abamhlophe bacinga ukuba abantu abantsundu basebenzisa ubuhlanga njengesixhobo sokungafezeki kwabo, baze bafune iinkqubo nemigaqo-nkqubo engaphumeleliyo ukwenza izinto zibengcono, lonke elo xesha ibacalula njengabamhlophe. Kwimeko enjalo, ngaba iyamangalisa into yokuba la maqela mabini ewujonga ngokwahlukileyo lo mbandela?
Kodwa esona siphoso sisisiseko kwingxoxo kaTaranto sisindululo sakhe-esicacileyo nangona sinokuba-sokuba ngaphambi kokuyilwa kwenyathelo lokuqinisekisa, abantu abamhlophe babekhwele kakhulu kubulungisa bobuhlanga kunye namathuba alinganayo kaloliwe, kwaye babevulelekile ukuva malunga namabango obuhlanga. abantu bebala. Ukanti akukho nto inokuba yeyokugqitha inyaniso. Ukukhanyela okumhlophe akulona uhlobo lokubuyela emva kwiminyaka engamashumi amane edlulileyo yomthetho wamalungelo oluntu, kwaye ukungakhathali kwabamhlophe kumabango obuhlanga akuzange kuvele kutshanje, njengokungathi kwindawo yangaphambili apho abamhlophe nabamnyama babebone ihlabathi ngokufanayo. Ngokulula: abamhlophe kwisizukulwana ngasinye baye bacinga ukuba akukho ngxaki yokwenyani ngobuhlanga, kungakhathaliseki ukuba buphi na ubungqina, kwaye kwisizukulwana ngasinye siye saba nempazamo.
Ukukhanyela njengento eyenzeka kwizizukulwana
Ke, umzekelo, ithini malunga nokuba nengqiqo kwabamhlophe kunye nokuba nengqondo emhlophe ehlangeneyo, ukuba ngo-1963-ngexesha apho xa sibuyela emva bonke babeya kuvuma ukuba ucalucalulo lwaluxhaphakile e-United States, naphambi kokuwiswa komthetho wanamhlanje wamalungelo oluntu-phantse kabini. -isithathu sabamhlophe, xa bebuzwa, bathi bakholelwa ukuba abantu abamnyama baphathwa ngokufanayo nabamhlophe kwiindawo zabo-phantse inani elifanayo njengoko lithetha ngoku, kwiminyaka engamashumi amane nangaphezulu kamva? Icebisa ntoni malunga nobungakanani bokuqhawulwa kwabantu abamhlophe kwihlabathi lokwenyani, ukuba ngo-1962, amashumi asibhozo anesihlanu ekhulwini abelungu bathi abantwana abamnyama babenethuba elihle njengabantwana abamhlophe lokufumana imfundo efanelekileyo kwiindawo abahlala kuzo (12) ? Okanye ukuba ngoMeyi, 1968, amashumi asixhenxe ekhulwini abelungu bathi abantsundu baphathwa ngokufanayo nabamhlophe kwiindawo abahlala kuzo, ngelixa ishumi elinesixhenxe kuphela ekhulwini elathi abantsundu โabaphathwanga kakuhleโ yaye sisi-3.5 ekhulwini kuphela abathi abantsundu baphathwa kakubi? (13)?
Ithini malunga nokuzibophelela kwembali yabantu abamhlophe kumathuba alinganayo-kwaye iTaranto ifuna ukuba sikholelwe ukuba yenziwe yangasebenzi ngenxa yesenzo sokuqinisekisa-ukuba ngo-1963, isithathu kwisine sabamhlophe baseMelika baxelele iNewsweek, "INegro nayo iyahamba. ukuzila ukutyaโ kwiimfuno zakhe zokulingana (14)? Okanye ukuba ngo-Oktobha 1964, phantse isibini kwisithathu sabamhlophe bathi uMthetho wamaLungelo oLuntu kufuneka unyanzeliswe ngokuthe ngcembe, kugxininise ekukhuthazeni abaqeshi ukuba bangacalucaluli, ngokuchasene nokunyanzeliswa kokuthotyelwa kweemfuno zamathuba alinganayo (15)?
Ithini into yokuba abamhlophe babambelele kwimpilo yengqondo embindini ka-Agasti ka-1969, amashumi amane anesine eepesenti abelungu baxelela iNewsweek/Gallup National Opinion Survey ukuba abantu abamnyama babenethuba elingcono kunabo ukuze bafumane umsebenzi ohlawula kakuhle-ezimbini. amaxesha amaninzi njengoko bebetshilo baya kuba nethuba elibi? Okanye loo mashumi amane anesibini ekhulwini athi abantu abantsundu banamathuba angcono okufumana imfundo esemgangathweni kunabamhlophe, lo gama ishumi elinesixhenxe leepesenti ekhulwini lathi lafumana ithuba elibi lemfundo esemgangathweni, baze amashumi asibhozo ekhulwini athi abantsundu baza kufumana amathuba alinganayo okanye angcono? Kuloo phando lunye, amashumi asixhenxe ekhulwini athi abantu abamnyama babenokuphucula iimeko "ematyotyombeni" ukuba babefuna, kwaye bangaphezu kokuphindwe kabini ukugxeka abantu abamnyama ngokwabo, ngokuchasene nocalucalulo, ngenxa yentswela-ngqesho ephezulu kuluntu olumnyama (16) ).
Ngamanye amazwi, naxa ubuhlanga bebukhona, malunga nawo onke ama-akhawunti (ukukhangela ngasemva ngexesha), amaziko, abantu abamhlophe babeqinisekile ukuba akukho ngxaki yokwenyani. Enyanisweni, kwiminyaka engamashumi amane eyadlulayo, abamhlophe babecinga ukuba abantu abamnyama banamathuba angcono, kunokuba bakholelwe into echaseneyo (kwaye ngokucacileyo ichanekile): oko kukuthi, abamhlophe babenenzuzo kuzo zonke iindawo zobomi baseMerika.
Ngokwenyani, olu tyekelo lwabamhlophe lokukhanyela ubungakanani bobuhlanga kunye nokungabikho kokusesikweni ngokobuhlanga kusenokwenzeka ukuba kwaqala kudala ngaphambi kweminyaka yee-1960. Nangona uvoto lwezimvo zoluntu kumashumi eminyaka adlulileyo kunqabile ukuba ukhe wabuzwa imibuzo malunga nobungakanani bocalucalulo ngokobuhlanga okanye ucalucalulo, uphando lwe-anecdotal loluvo olumhlophe lubonisa ukuba akukho naliphi na ixesha abamhlophe e-US abakhe bacinga ukuba abamnyama okanye abanye abantu bebala bafumana ukungcangcazela kakubi. Abantu abaMhlophe baseMzantsi babeqinisekile ukuba amakhoboka abo amnyama, ngokomzekelo, ayenayo, kwaye ayengenasizathu sokukhalaza ngeemeko zabo zokuhlala okanye ukungabikho kwenkululeko. Emva kokukhululwa, kodwa ngexesha lokungeniswa kwemithetho kaJim Crow kunye neeKhowudi eziMnyama ezingqongqo ezithintela apho abantu base-Afrika baseMelika banokuhlala kwaye basebenze, amaphephandaba amhlophe ahlala ehlela malunga "nobudlelwane obufudumeleyo" phakathi kwabamhlophe nabamnyama, njengokuba amawaka abantu abamnyama babehlanjululwa. abantu bakowabo abamhlophe.
Ukusuka kwiDrapetomania ukuya kwiVictim Syndrome-Ukujonga ukuchasana njengesigulo sengqondo
Ngokwenene, bobuphi ubungqina obulunge ngakumbi bokukhanyelwa komhlophe (nokuba nesifo sengqondo esiyingozi) umntu anokubufuna kunobo bunikelwa โnguGqirhaโ uSamuel Cartwright, ugqirha owayehlonelwa kakhulu ngenkulungwane ye-19, owayeqinisekile ukuba ubukhoboka bubuthathaka, kangangokuba waqulunqa waza wathiya igama elithi โuGqirhaโ uSamuel Cartwright. isifo ukuchaza utyekelo lokuba amakhoboka amaninzi abaleke kwiinkosi zawo ezinothando. I-Drapetomania, wayibiza ngokuthi: isifo esinokunyangeka ngokugcina ikhoboka "kwimeko efana nomntwana," kwaye uqaphele ukuba ungabaphathi njengabalinganayo, ngelixa uzama ukuba ungabi nenkohlakalo kakhulu. Ukubethwa kancinci, kuCartwright, lolona nyango lungcono kunabo bonke. Ngoko ke unayo: asiyongcinezelo yobuhlanga kuphela ayiyongxaki; okubi nakakhulu, abo bantsundu baxhathisayo, okanye abala ukugoba kuyo, okanye bakhalaze ngayo nangayiphi na indlela, abafanele kujongwa nje ngokubaxa iimeko zabo, kodwa ngokwenene, njengabagula ngengqondo (17).
Kwaye hleze umntu akholelwe ukuba utyekelo ukuba abamhlophe pathologize ngokwasengqondweni abamnyama abakhalaza ubuhlanga kuphela intsalela yembali yamandulo, qwalasela umzekelo wakutshanje kakhulu, nto leyo ebonisa ukuqhubeka kolu tyekelo phakathi kwamalungu eqela elilawulayo lobuhlanga eMelika.
Kwiminyaka embalwa edlulileyo, ndasebenza njengengqina elinobuchule kunye nomcebisi kwisimangalo socalucalulo ngokuchasene nesithili sesikolo saseWashington State. Apho, mininzi imizekelo yocalucalulo lwabantu ngabanye nakumaziko yandile: ukusuka kwizigrogriso zokubulawa ezenziwa kubafundi abantsundu apho impendulo yesithili sesikolo yayinganelanga ngokulusizi, ukusa kwiyantlukwano yobuhlanga โyomkhondo wobuchuleโ kunye namanyathelo oluleko. Ukulungiselela ukuthethwa kwetyala (elingazange lenzeke ekugqibeleni njengoko isithili sade savuma ukulilungisa ityala ngezigidi ezininzi zeedola kunye nokuzinikela kutshintsho lomgaqo-nkqubo), โiingcali zengqondoโ zenkqubo yesikolo ziye zavavanya inkitha yabamangali (inkoliso ingabafundi kwakunye nabanye. yabazali babo) ukuze kuqondwe ubungakanani bomonakalo owenziwe kubo ngenxa yokuphathwa kakubi ngokobuhlanga. Njengenye yeengcaphephe zommangali, ndiye ndaphonononga iingxelo zabaxeliweyo besayikholojisti, kwaye nangona ndingothukanga xa ndibabona bewujongela phantsi umonakalo owenziwe kubantu abamnyama kweli tyala, ndothuswa yindlela abakhawuleza ngayo ukuya ngaphaya kobizo lomsebenzi. ngokwenene ukucebisa ukuba uninzi lwabamangali babonise ukuthambekela "kwe-paranoid" kunye neempawu zokuphazamiseka kobuntu bomda. Ukuba ubomi bomntu esichengeni kusenokwenza ubani axakeke ngokubonakalayo ukuba akuzange kuthi qatha ezingqondweni zoogqirha abamhlophe. Ukuba ukujongana nocalucalulo rhoqo kunokukhokelela umntu ekubeni enze okuthile, ngendlela ezi โngcaliโ eziya kuyibona njengengxaki yobuntu, kubonakala ngathi zibalekile. Ngale ndlela, abamhlophe baye baqhubeka bebona ukugula ngengqondo emva kwamabango amnyama okuxhatshazwa, nangona loo nto ixhoba licacile.
Ngapha koko, sidale negama layo: "i-victimization syndrome." Nangona ingekabi yinxalenye ye-DSM-IV (incwadana yokuxilonga esetyenziswa yi-American Psychiatric Association ukuze ivavanye izigulane), nangona kunjalo isifo apho abantu abamnyama babandezelekayo, ukuva abaninzi abamhlophe bebaxelela. Nanini na xa kuphakanyiswa ubuhlanga, abamhlophe banyanzelisa ukuba abantsundu bakhuthazwe (ngokuqhelekileyo yimibutho yamalungelo oluntu) ukuba bathathe isimo sengqondo sexhoba, kwaye bazijonge njengeethagethi ezingapheliyo zengcinezelo. Ngokucofa ukukhaba kwabo amabango obuhlanga kule migaqo, abagcini bendalo bayakwazi ukwenza umngcelele njengabahlobo kubantu abantsundu, bexhalabile kuphela ngabo kwaye benethemba lokubakhulula kwingqondo edodobalisayo yokuphathwa kakubi abanqwenela ukubabona besamkela.
Ngaphandle kobume bobutata bemvelo kwesi sikhundla, qaphela kwakhona ukuba inkxalabo malunga nokwamkela ingqondo yexhoba ikhutshelwa ngokukhethayo lilungelo. Ke, umzekelo, xa amaxhoba olwaphulo-mthetho edibana kunye-kwaye ade enze into ayibiza ngokuba ngamaqela amalungelo exhoba-akukho bani osekunene obaxelelayo ukuba badlule kuyo, okanye acebise ukuba ngokuqhubeka nokukhala ngokuqhubekayo ngomntwana wabo oqweqwedisiweyo okanye othandekayo obuleweyo, abantu abanjalo baba ngamaxhoba engqondo yexhoba ekufuneka ixhathiswe. Akunjalo ngokwenene: amaxhoba olwaphulo-mthetho ayahlonelwa, ajongwa njengeengcali kumgaqo-nkqubo wolwaphulo-mthetho ofanelekileyo (njengoko kungqinwa yindlela kaninzi ngayo izimvo zabo zifunwa ngalo mbandela ngamaphephandaba esizwe kunye nabezopolitiko), kwaye banikwa nto ngaphandle kovelwano.
Ngokukwanjalo, xa amaYuda aseMelika ephakamisa isikhalo ngenxa yobuhedeni obuchasene nobuYuda, okanye efundisa nje abantwana bawo (njengoko ndafundiswayo) ngokuBulawa Kwabantu KwaseYurophu, ezaliswe sisilogeni esithi โUngaze uphinde!โ Akukho namnye kubantu abakhala "ngexhoba" elimnyama elicebisa ukuba nathi sihlala sicinga ngokuxhatshazwa, okanye ngandlel 'ithile sisemngciphekweni we-syndrome yegama elifanayo.
Ngamanye amazwi, ngabantsundu nabantsundu bodwa (kunye namaIndiya aseMelika okanye iLatino ngamaxesha athile aphoswe kumlinganiselo olungileyo xa kwaye befumana uppity kakhulu) abaphawulwa ngeeleyibhile yengqondo yexhoba. Ayisiyiyo i-drapetomania, kodwa ayikude ngokwaneleyo kuhlobo lokucinga oluyibangeleyo: kuzo zombini ezi meko, imiliselwe kumnqweno waseMelika omhlophe wokukhaba oko kuqikelelwa yingqiqo kunye nobungqina obuyinyani. Ngaphaya koko, ukhetho olukhethiweyo lwabantsundu njengamaxhoba angunaphakade, ukungabikho kwesicelo se-pejorative kumaYuda okanye amaxhoba olwaphulo-mthetho (okanye iintsapho zamaxhoba e-9/11 okanye ezinye izenzo zobunqolobi), icebisa ukuba kwinqanaba elithile abantu abamhlophe abakholelwa. ukuhlupheka kwabantu abamnyama imicimbi. Siyala ukujonga abantu abantsundu njengabantu ngokupheleleyo nabafanelwe yimfesane njengoko sisenza kula maqela amanye, ekuye kwaba yinto yokwenene kuwo ukuxhatshazwa. Asikuko ukuba abamhlophe bayabakhathalela abantu abantsundu kwaye banqwenelela nje ukuba bangayisebenzisi ijacket yengqondo ezimiseleyo; endaweni yoko, kukuba kwinqanaba elithile asikhathali, okanye ubuncinci asilinganisi intlungu yobuhlanga nangentlungu ebangelwa kukuphangwa, okanye ukuba ingqokelela yakho yobugcisa ithinjwe ngamaNazi, singasathethi ke ngenyaniso. iinguqulelo ezigqithisileyo zolwaphulo-mthetho kunye nezenzo ezigwenxa ezichasene namaSemite.
Isiphelo โ Ungaboni Bubi, Ungeva Bubi, Ungalunganga njengamaxesha onke
Ukukhanyelwa kwabamhlophe kuye kwaba yinto exhaphake kakhulu kule mihla, kangangokuba uninzi lwabamhlophe alufuni ukonwabisa nezona ngcebiso zincinci zokuba ubuhlanga kunye nokungalingani ngokobuhlanga kusenokuba yimiba. Ukutsho, uphando olutshanje oluvela kwiYunivesithi yaseChicago, apho abamhlophe nabamnyama babuzwa imibuzo emibini malunga neNkanyamba uKatrina kunye nempendulo karhulumente kule ntlekele. Okokuqala, abaphenduli babuzwa ukuba ngaba bakholelwa ukuba impendulo karhulumente yayiza kukhawulezisa ukuba amaxhoba ebemhlophe. Akumangalisi ukuba, ngamashumi amabini eepesenti kuphela abelungu abaphendula ngokuvumayo. Kodwa nangona loo mbuzo ubuncinane ubunokuphikiswana ngawo, umbuzo olandelayo ubonakala ubuthathaka kangangokuba nabani na ebenokuphendula ngokuthi ewe ngaphandle kokwenza izinto ezininzi ngendlela yokuqonda ukuba ubuhlanga yingxaki. Ukanti iimpendulo ezinikiweyo zityhila ubunzulu bokungaguquki kwabamhlophe ukuthathela ingqalelo le ngxaki njengengxaki kwaphela.
Ngoko xa sibuzwa ukuba siyakholelwa ukuba intlekele yaseKatrina yabonisa ukuba kukho isifundo malunga nokungalingani ngokobuhlanga eMelika-nasiphi na isifundo kuyo yonke into-ngelixa amashumi alithoba ekhulwini abantu abamnyama bathi ewe, kuphela amashumi amathathu anesibhozo ekhulwini abamhlophe bavuma (18). Kuthi, uKatrina akazange athethe nto malunga nobuhlanga nangayiphi na indlela, nanjengoko abantsundu babechatshazelwe ngokungafanelekanga; nanjengoko bekukho umahluko ocacileyo wobuhlanga malunga nokuba ngubani owayebambekile eNew Orleans kwaye ngubani owakwaziyo ukubaleka; nanjengoko amajelo eendaba ayegxile ngokungapheziyo kwiingxelo zobundlobongela babantu abantsundu kwi-Superdome and Convention Centre ezathi kamva zibubuxoki; nanjengoko abantsundu bebenexesha elinzima kakhulu lokubuyela e-New Orleans, ngenxa yokutsala unyawo lwengingqi kunye ne-federal kunye nezicwangciso zee-elites zezoqoqosho esixekweni ukutshabalalisa amakhaya kwezona ndawo zonakaliswe kakhulu (ezimnyama) kwaye ziguqulele kwi-non- indawo yokuhlala (okanye irenti ephezulu) ukusetyenziswa.
Akukho nto, akukho nto, inento yokwenza nobuhlanga kule mihla, emehlweni eMelika emhlophe ibhalwe kakhulu. Kodwa umbuzo ocacileyo ngulo: ukuba asizange sibone ubuhlanga njengengxaki yokwenyani, ngoku kwixesha apho izityholo zenziwa khona, kwaye ukuba kuzo zonke izizukulwana ezidlulileyo sasiphosakele ngokucacileyo ukuya kwinqanaba lokukhohlisa ngobuninzi ekucingeni ngale ndlela. , yintoni efanele isiqhubele ekubeni sigqibe kwelokuba ngoku, ngoku sele siyichasile ngakumbi indlela ebesikwazi ngayo ukubona izinto ezenzeka ekuhlaleni? Kutheni le nto kufuneka sizithembe iimbono zethu okanye ithuku kulo mba, ekubeni siye saqhuba irekhodi elibi ngokumangalisayo njengababukeli behlabathi esiphila kulo? Ngalo lonke ixesha, abantu abamnyama bathi bangamaxhoba obuhlanga kwaye babenyanisile. Ngawo onke amaxesha, abelungu baye bathi ingxaki ibaxiwe, kwaye siye saphazama.
Ngaphandle kokuba sinqwenela ukugqiba kwelokuba ukuqonda okumnyama kulo mba-ongazange uphumelele ukuza kuthi ga ngoku-uguquke ngequbuliso waba kukungabinangqondo, kwaye ukungabi nangqiqo okumhlophe kuye kwaba yingqiqo (kwaye kulungiselelwe ukungqina olu tshintsho ngendlela yesakhelo sohlalutyo sokucacisa. inkqubo), ke elona cebiso lilungileyo libonakala ngathi lelo belinokunikwa kumashumi eminyaka adlulileyo kunye neenkulungwane ezidlulileyo: oko kukuthi, ukuba ufuna ukwazi malunga nokuba ubuhlanga yingxaki na okanye hayi, ingenza ngcono ukuba ubuze abantu zizinto ekujoliswe kuzo. Bona, emva koko, ngabo ekufuneka, njengomcimbi wokusinda, bafunde ukuba yintoni, kwaye isebenza njani kwaye nini. Thina bamhlophe kwelinye icala, singabantu abangazange bafune ukwazi nto ngayo, kwaye abo-ngenxa yezizathu zengqondo, ifilosofi kunye nezinto eziphathekayo-bahlala benomdla wokuyigubungela.
Ngamafutshane, kwaye masicace kuyo: ugqatso alukho ikhadi. Imisela ukuba ngubani umthengisi, kwaye ngubani oza kusetyenzwa.
* Ngokokwam, Andazi nokuba uBarry Bonds uye wasebenzisa ii-anabolic steroids ebudeni bomsebenzi wakhe, okanye andicingi ukuba nobungqina obuchatshazelweyo ukuza kuthi ga ngoku ngalo mbandela bukho, nokuba yeyiphi na indlela. Kodwa ndiyifumana inika umdla into yokuba uninzi lubize ukubekwa kweasterisk ecaleni kwegama leBonds kwiincwadi zerekhodi, ngakumbi ukuba angasibekela uRute, okanye kamva, uHank Aaron, malunga nokubaleka ekhaya. I-asterisk, sixelelwa, iya kwahlula i-Bonds kwezinye iimbaleki, eziya kuthi ekugqibeleni zifezekise imisebenzi yazo ngaphandle kweziphuculi zokusebenza. Nangona kunjalo, ngelixa kuyinyani ukuba i-755 ka-Aaron yokubaleka ekhaya yeza ngaphandle kwalo naluphi na uhlobo lokuphucula ukusebenza (eneneni, yena, njengabanye abadlali bebhola abamnyama kwafuneka ajongane nobutshaba obugqithisileyo kwiminyaka yabo yokuqala yobomi babo, naxa wayesondela kwirekhodi likaRute. ka-714, wayefumana izisongelo zokubulawa), kuba uRute, ibango elinjalo liya kuba yintlekisa. U-Ruth, njengaye nawuphi na umdlali omhlophe webaseball ukususela ekuqaleni kweminyaka yoo-1890 ukuya kowe-1947, waxhamla โkuphuculo lwentsebenzoโ yokungakhuphisani neembaleki ezintsundu, ezisakhono sabo sasisoloko sisodlula lee esabo. U-Ruth kwakunganyanzelekanga ukuba ajongane neengqayi ezimnyama, okanye alwele izihloko ezibethayo ngokuchasene ne-sluggers yasekhaya emnyama. Bade abalandeli abamhlophe bafune iinkwenkwezi ecaleni kwamagama onke amaqhawe abo e-baseball amhlophe - uRuth, uCobb, uDiMaggio, kunye noWilliams, abaqalayo - ababedlala phantsi kwemithetho yocalucalulo, imfuno yesiphako esinje ecaleni kwegama leBonds babonwa kuphela njengabakhethayo, abahanahanisayo, nabanobuhlanga ekugqibeleni. Ilungelo elimhlophe kunye nokukhuselwa kukhuphiswano lwabamnyama ngokuqinisekileyo kwenze okungaphezulu kumdlalo waloo madoda kunokuba i-creotine okanye ezinye izinto ezinokuthi zenziwe kwizinto ezithandwa nguBarry Bonds.
AMANQAKU
(1) Kukho ulwazi oluninzi malunga nocalucalulo lwamapolisa, ukuziphatha kakubi kunye nenkohlakalo, ngokwembali nangexesha langoku, olufumanekayo nakweliphi na inani lemithombo. Phakathi kwazo, bona uKristian Williams, ethi Our Enemies in Blue. I-Soft Skull Press, ngo-2004; nakwi-intanethi kwiProjekthi yoBomi obubiweyo: http://stolenlives.org.
(2) Washington Post. ngo-Oktobha 9, 1995: A22
(3) Ibid.
(4) โAbaphuli-mthetho abaNcinci abaMhlophe bafumana unyango olulula,โ 2000. I-Tennessean. NgoAprili 26:8A.
(5) UBertrand, uMarianne noSendhil Mullainathan, ngo-2004. โNgaba uEmily noGreg baQeshwa ngakumbi kunoLakisha noJamal? Ulinge loMmandla kuCalucalulo lweMarike yezaBasebenzi. " NgoJuni 20. http://post.economics.harvard.edu/faculty/mullainathan/papers/emilygreg.pdf.
(6) Pager, Devah. 2003. "UPhawu lweNgxelo yoLwaphulo-mthetho." Ijenali yaseMelika yeSociology. Umqulu 108: 5, Matshi: 937-75.
(7) U-Matthew R. Durose, u-Erica L. Schmitt no-Patrick A. Langan, uQhagamshelwano phakathi kwamaPolisa noluntu: Iziphumo ezivela kuPhando lweSizwe lowama-2002. ISebe lezoBulungisa lase-US, (i-Bureau of Justice Statistics), April 2005.
(8) uGordon, uRebecca. 1998. Imfundo nobuhlanga. Oakland: IZiko loPhando eliSetyenzisiweyo: 48-9; Fischer, Claude S. et al., 1996. Ukungalingani ngoYilo: Ukuqhekeza iNtsomi yeBell Curve. Princeton, NJ: Princeton University Press: 163; Steinhorn, uLeonard kunye neBharabara Diggs-Brown, ngo-1999. NgoMbala wolusu lwethu: Inkohliso yokuManyano kunye neNyaniso yoMdyarho. NY: Dutton: 95-6.
(9) Skiba, uRussell J. et al., Umbala wokuziphatha: Imithombo yokungalingani ngokobuhlanga kunye nesini kwiZohlwayo zeSikolo. Iziko loMgaqo-nkqubo weMfundo lase-Indiana, iNgxelo yoPhando loMgaqo-nkqubo SRS1, ngoJuni ka-2000; Amaziko ase-US oLawulo lweSifo kunye nokuThintelwa kweZifo, iNkqubo yokuHlola iNgcipheko yoLutsha: i-Youth 2003, i-Online Comprehensive Results, i-2004.
(10) uTerrell, uFrancis noSandra L. Terrell, 1999. "Ukuchongwa kweNkcubeko kunye nokungathembeki kweNkcubeko: Ezinye izinto eziFumanayo kunye neziphumo," kwi-Advances in African American Psychology, uReginald Jones, ed., Hampton VA: Cobb & Henry; Fuegen, Kathleen, 2000. "Ukuchaza uCalucalulo kuMahluko woCalucalulo loMntu / weQela," Iindima zesini: Ijenali yoPhando. EyoMsintsi; Miller, uCarol T. 2001. "Imbono yethiyori malunga nokujamelana nokubekwa ibala," Ijenali yeMiba yeNtlalo. Intwasahlobo; Feagin, uJoe, uHernan Vera kunye noNikitah Imani, 1996. Intlungu yeMfundo: Abafundi abaMnyama kwiiKholeji eziMhlophe kunye neeYunivesithi. NY: Routledge.
(11) Taranto, uYakobi. 2006. โInyaniso Ngogqatso eMelikaโIV,โ Ijenali ekwi-Intanethi (Wall Street Journal), Januwari 6.
(12) I-Gallup Organisation, i-Gallup Poll Social Audit, i-2001. I-Black-White Relations e-United States, i-2001 Update, Julayi 10: 7-9.
(13) Umbutho weGallup, iGallup Poll, #761, May, 1968
(14) "Indlela abaMhlophe abavakalelwa ngayo ngamaNegro: Ingxaki ebuhlungu yaseMerika," i-Newsweek, ngo-Oktobha 21, 1963: 56
(15) Umbutho weGallup, iGallup Poll #699, Oktobha, 1964
(16) I-Newsweek/Gallup Organization, uPhando lweembono zeSizwe, ngo-Agasti 19, 1969
(17) UCartwright, uSamuweli. 1851. "Izifo kunye nezinto ezikhethekileyo zoMdyarho weNegro," Uphononongo lukaDeBow. (Amazwe asemazantsi naseNtshona: New Orleans), uMqulu XI.
(18) Ford, Glen kunye noPeter Campbell, 2006. "Katrina: I-Study-Black Consensus, White Dispute," I-Black Commentator, i-165 ye-5 kaJanuwari.
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