Engxoxweni nomngane wakhe wesikhathi eside u-Neil Drumming ku-National Public Radio ethi “This American Life” ngoNovemba odlule, umbhali odumile waseMelika u-Ta Nehesi Coates wakhuluma ngempilo yakhe entsha e-Paris, lapho ejabulela khona ukudla okumnandi futhi ethola ukuqeqeshwa komuntu siqu “eqinisweni ngempela. ijimu enhle.” UCoates uzichaze “njengomuntu oyisithutha,” umuntu obaluleke kuye izinto ezibizayo. Ngesikhathi esifanayo washesha ukwengeza ukuthi "Angicabangi ukuthi ngiyi-bougie." Kwaba umehluko othakazelisayo. U-Coates uchaze umehluko:
UNeil Drumming: “KULUNGILE. Kunjengokungathi - Ngizizwa sengathi Le Mpilo YaseMelika, kuzomele ukuchaze lokho.'
UTa-Nehisi Coates: “kusho ukuthini i-bougie? …Ngakho igama elithi 'bougie' igama elisetshenziswa abantu abamnyama - futhi ngicabanga ukuthi abamhlophe sebelisebenzisile manje, 'ngoba ngibona abantu abamhlophe belisebenzisa - engicabanga ukuthi abantu bacabanga ukuthi lingashintshaniswa nelithi 'snob.' Kodwa empeleni angikwenzi lokho. cabanga [lokho]…i-bougie's snob ebheka phansi….abantu bougie bafuna ukuba yingxenye yesixuku…bafuna ukuba yingxenye yesixuku esifanele. Ngakho-ke ngokwesibonelo, angifuni ukufaka indodana yami ekilabhini ekhethekile noma okuthize, okufana ncamashi nohlobo oluthile lwento ethile yomphakathi noma enye. Uyazi ukuthi ngiqonde ukuthini?"
Ukucula: “Ngakho-ke i-bougie yinto yesimo. Mayelana… "
Coates: “Yebo, anginandaba nanoma yikuphi kwalokho. Empeleni anginendaba nesimo sami….Angiyi ejimini enhle ukuze ngikwazi ukukutshela ukuthi ngiya ejimini enhle. Anginakho ukukhathazeka ngokubonwa nabantu abalungile. Uyazi ukuthi ngithini? Njengokuthi, anginakho lokho. Akumele ngibe semicimbini efanele….Njengoba, angikudingi lokho…..I-Snobbery, kimina imayelana, njengokuthi, izinto [uhleko] Futhi hhayi ngabantu nhlobo. Eqinisweni, kubi kakhulu kune-bougie. "
Njengomuntu owenyanyekayo onxiwankulu kodwa ongakwazi ukumelana newayini elishibhile noma ikhofi elivamile le-diner (ngicabanga ukuthi okungenani ngiyi-petit-“bougie” uma kuziwa endabeni yokudla neziphuzo), ngithatha u-Coates ngezwi lakhe lapho ethi akabafisi abantu abaphakeme. ubunikazi besigaba kanye nokukhathazeka kakhulu ngezinto, hhayi isimo. Ngesikhathi esifanayo, ngicabanga ukuthi kukhona okunye okubi kakhulu ongaba khona kune "bougie": yobunxiwankulu. Futhi okwenza umuntu abe unxiwankulu yisikhundla somuntu esiphathekayo nesesigaba senhlalo kanye nohlaka lomuntu lwengqondo nelombono, izinto ezedlula ukuthanda komuntu (noma ukuntula) kwezimpahla ezinhle kanye nenkonzo kanye nokufuna komuntu (noma ukuntula) kwesiteshi. Phakathi kokunye, umbono womhlaba wonxiwankulu uyakuphika ukubaluleka kwengcindezelo yezigaba kanye nesidingo sobumbano lwesigaba sabasebenzi kanye nomzabalazo phakathi kobuhlanga neminye imigqa.
Ngokubona ngale ndlela, ngizwa ukuthi izwi yobunxiwankulu isebenza kahle ku-Ta Nehisi Coates. Isici somnotho sisobala. Uthuthele umndeni wakhe eParis, ngosizo oluvela ku-$625,000 yakamuva “yesibonelelo sikahulumeni” esivela kwaMacArthur Foundation. Izinzuzo zencwadi yakhe ngokungangabazeki ziyahlaba umxhwele. Cha, akacebe kangako njengabantu abacebe kakhulu emhlabeni abangama-80 ngokuhlangene abanomcebo olingana nabantu abampofu kakhulu emhlabeni abayizigidi eziyizinkulungwane ezingu-3.6. Akayena umxhasi wezimali ophakeme. Noma kunjalo, indoda iphila kahle. Ujabulela isisekelo sezimali sokuhamba nokuthandwa kwe-"bougie", okungenakukwazi ukuzitholela ngaphandle kobulungu eklabhu yabanemali.
Kuthiwani nge-ideological element? Ake sihlole isigaba esibalulekile esivela ekuqaleni kwakamuva ka-Coates New York Times okuhamba phambili Phakathi Kwezwe Nami. Le ncwadi iyincwadi ende futhi ecacile, engumuntu siqu eya endodaneni yakhe eyeve eshumini nambili mayelana nokucwasa okujulile kwezenhlalo, izikhungo, kanye namasiko onakalise i-United States kusukela ekuqaleni kwayo njengeRiphabhulikhi kule nkathi yamanje yokuboshwa kwabantu abaningi ngokwebala, ukudubula amaphoyisa, ukuboshwa, nokumakwa ngobugebengu. Ekhasini lesibili, u-Coates ukhombisa umbala wesikhumba “wentando yeningi” yaseMelika:
“Abantu baseMelika benza intando yeningi njengonkulunkulu ngendlela evumela ukuqwashisa okufiphele ukuthi, ngezikhathi ezithile, baye bamelana noNkulunkulu wabo…Eqinisweni, abantu baseMelika, empeleni, abakaze bamkhaphele uNkulunkulu wabo. Lapho u-Abraham Lincoln ememezela, ngo-1863 ukuthi impi yaseGettysburg kumelwe iqinisekise ‘ukuthi ukubusa kwabantu, ngabantu, ngenxa yabantu, ngeke kushabalale emhlabeni,’ wayengagcini nje ngokuba nesifiso esinamandla; ekuqaleni kweMpi Yombango, i-United States yayinezinga eliphezulu kakhulu lokuthola ilungelo lokuzikhethela emhlabeni. I Umbuzo awukona ukuthi uLincoln wayeqonde ngempela yini ‘uhulumeni wabantu’ kodwa lokho izwe lethu elinalo, kuwo wonke umlando walo, lithathe igama elithi ‘abantu’ njengelisho ngempela.. Ngo-1863, kwakungasho umama wakho noma ugogo wakho futhi kwakungasho mina nawe. Ngakho, Inkinga yeMelika akukhona ukukhaphela kwayo ‘uhulumeni wabantu’ kodwa yindlela abantu abathola ngayo igama labo.”(Kugcizelelwa).
Kukhona iqiniso elisobala kule nkulumo yomlando. U-Coates ulungile, vele, ukuphawula ukushiywa ngaphandle kwabaNsundu nabesifazane - ingasaphathwa eyezigqila kanye naboMdabu baseMelika - encazelweni yesizwe ebusayo yokucwasa nokucwasa ngokobulili ethi “Thina Bantu” kanye nokuzuzwa kwayo okuhlobene kakhulu nabavoti abaqeqeshiwe ngokusemthethweni emashumini ayisishiyagalolunye okuqala eRiphabhulikhi yase-United States.
Noma kunjalo, njengomuntu oshicilele inqwaba yezincwadi ezicwaninge ngokujulile mayelana naphikisana nokucwasa okukhethekile okulwa nokucwasa kwabaNsundu okwedlule namanje [1], kufanele ngethule imibuzo enzima endimeni eyinkimbinkimbi ka-Coates. Ingabe iningi labamhlophe baseMelika ngempela “liyihlonipha intando yeningi”? Lokho akuwona umbono wami cishe eminyakeni engamashumi amahlanu (ngaqala ngimncane) yokunaka lokho abantu engikanye nabo baseMelika ababonakala bekwazisa kakhulu. Imali, ukusetshenziswa, isikhundla, kanye nokufuna ukuvikeleka kwezomnotho okuyisisekelo kubonakala kunamandla amakhulu phezu kwabantu kunokukholelwa ekubalulekeni kobukhosi obudumile. Futhi ngiye ngahlangana nabantu abaningi baseMelika abakhonza uNkulunkulu, kahle, uNkulunkulu (ngaphandle komthelela omncane wokugunyazwa) kunalabo abakhonza isimiso somuntu oyedwa, ivoti elilodwa kanye nomthelela olinganayo wokwenza inqubomgomo kubo bonke.
Okubaluleke nakakhulu futhi okubaluleke kakhulu ngezinjongo zale ndatshana, kungani u-Coates ewubukela phansi “umbuzo [wokuthi] uLincoln wayeqonde ngempela yini uhulumeni wabantu?” Futhi kungani isihlakaniphi esisemthethweni, esiqinisekiswe isisekelo esibhala ngobuhle nolwazi mayelana nolwazi lomlando waseMelika sicabanga ukuthi i-U.S. ayizange iwukhaphele njalo futhi ngokungaguquki umgomo wentando yeningi - lokhu ngisho noma besinganciphisa incazelo yethu yokuthi "abantu" abesilisa abamhlophe?
Inkinga lapha ukucabanga konxiwankulu kuka-Coates okuphuphuthekile ngokwezinga elimangalisayo, okugxile kakhulu kwezombusazwe kanye nokungazi kwakhe umlando wobudlelwane bezigaba kanye nokugxila kwabo enkingeni ebalulekile emkhathaza ngokuqondakalayo: ukucindezelwa ngokohlanga. Intando yeningi, kufanele kukhunjulwe, yayiyiphupho elibi kakhulu le-U.S. Founding Fathers. Imibono yabo ye-republic-bourgeois kanye noMthethosisekelo wase-U.S. kwakuyizikhumbuzo zokuzimisela kwabantu abakhethekile ukuze kuvinjwe ukwesabeka kobukhosi obudumile. Umuntu udinga kuphela ukufunda Amaphepha Federalist ukubona ukuthi ngokuyisisekelo ukugunyazwa, "small r republican" umbono womhlaba ekudlalweni. Zithathelwe ezingxenyeni eziphakeme ezingaphansi kwezwe laseBrithani elingasekho eNyakatho Melika, izihambeli zoMhlangano Womthetho-sisekelo wase-U.S. zabelana ngombono wakubo uJohn Jay wokuthi “abantu abangabanikazi bezwe kufanele balibuse.” Kubanikazi nabaklami abaphezulu besizwe, leli gama lalinikeza “ukubusa okungavinjelwe koquqaba,” “okwakuqinisekile ukuletha ukwabiwa kabusha kwempahla ngokungenamthetho, kucekele phansi wona kanye umsuka wenkululeko.” Futhi “ngoquqaba,” hhayi iphuzu elincane, babesho ngokuyinhloko abamhlophe abangenampahla nabampofu. Kwakuwumuzwa owahlanganyelwa yisigaba esibusayo sesizwe phakathi naphakathi kwe-19th Ikhulu leminyaka.
Kuliqiniso ukuthi "ilungelo lobudoda elimhlophe" laqala ukuvela emhlabeni wonke, noma eduze nalo, ekupheleni kwenkathi ye-Antebellum, njengoba iDemocratic capitalist Democrats kanye ne-capitalist Whigs (laba bakamuva baxoshwa amaRiphabhulikhi ngasekupheleni kwawo-1850) baqhudelana ngesisekelo esandayo. yabavoti abazogila izimanga ngomkhankaso “womuntu ojwayelekile” (izivivinyo zangaphambili “ekusetshenzisweni kobuzwe nge-elitism” uChristopher Hitchens osasele okhonjwe “njengomnyombo wepolitiki yaseMelika”). Kepha,…manje? Akukhona nje ukuthi abaNsundu (iningi labo elaliyizigqila), abesifazane, kanye naboMdabu baseMelika babekhishwe ngonya “kubantu” ababeqondwa njengabavoti. Futhi ukuthi ivoti alihambanga kakhulu ekunikezeni noma yini efana nezwi langempela kubasebenzi abamhlophe ngo-19.th Melika ekhulwini. Imali yepolitiki yokhetho yayinganikezwa ngokuphepha kubasebenzi abamhlophe, izingcweti zezandla, kanye nabalimi abancane ngoba yehliswe kabi. Isazi-mlando sase-United States uDavid Montgomery sake saphawula: “Lapho ukuhlanganyela okuqinile kuhulumeni kwavulelwa abantu abangenampahla emphakathini,” kusho isazi-mlando esikhulu sase-United States uDavid Montgomery, “ukuncipha kwezikhulu ezikhethiwe kwabonakala kufanele kulolonge isisekelo sempilo yomphakathi” - a. ukubonakaliswa kweqiniso lokuthi "umnotho wavinjwa ngempumelelo ekulawulweni kwentando yeningi" ngokuthuthukiswa kwezindawo zezigqila ezikhula njalo eNingizimu Afrika yonke kanye namafekthri amakhulu kanye namanye amabhizinisi amakhulu, asezingeni eliphezulu onxiwankulu avikelwe kahle, nangale komkhawulo we , umthetho odumile eNyakatho. Ngaleso sikhathi, uhulumeni waseMelika wahlala eqinile ezandleni zonxiwankulu besizwe abahwebayo nabathuthukayo. Kwaya ngokuya kuphendukela embusweni wentando yeningi ekhubaza ubudlelwano "bemakethe yamahhala" egameni labantu abacebile abanemali kokubili eNingizimu yezigqila kanye "nezabasebenzi mahhala" eNyakatho. Ngeminyaka yawo-1830 kanye no-1840s kwaqala ukuthuthukiswa kwamaphoyisa asemadolobheni atshalwa ukuze aphule iziteleka kanye nenyunyana eyakhiwe ama-artisan amhlophe nabahola amaholo ababephikisana nokukhuphuka kwesikhathi esisha sobungxiwankulu esithuthukisa abasebenzi.
Ukungqubuzana phakathi kombuso wesigaba sonxiwankulu ngakolunye uhlangothi kanye nentando yeningi ehlelekile echazwa futhi idayiswa kakhulu njengelungelo lokugunyaza wonke umuntu - ivoti - kuyaqhubeka kuze kube namuhla. Ocwaningweni olukhulu olukhishwe ngo-2014, ososayensi abahamba phambili bezepolitiki uMartin Gilens (Princeton) kanye noBenjamin Page (Northwestern) babike ukuthi intando yeningi yase-U.S. ayisekho (lokho kucabanga ukuthi yake yaba khona). Emashumini ambalwa eminyaka adlule, uGilen noPage banqume ukuthi uhlelo lwezombangazwe lwase-U.S. lwaba “i-oligarchy,” lapho abantu abacebile nezinhlangano zabo “babusa,” besebenzisa amandla angenakulinganiswa ngokwedlulele phezu kwenqubomgomo kazwelonke. Ukuhlola idatha evela ezinhlelweni zenqubomgomo ezehlukene ezingaphezu kuka-1,800 kusukela ngo-1981 kuya ku-2002, i-Gilens ne-Page bathola ukuthi abantu abacebile nabaxhumene kahle baqondisa indlela yezwe ngokungakhathali noma ngokumelene nentando yeningi lase-U.S. "Iphuzu elibalulekile elivela ocwaningweni lwethu ukuthi abantu abakhethekile kwezomnotho kanye namaqembu ahlelekile amele izintshisekelo zebhizinisi banomthelela omkhulu ozimele kunqubomgomo kahulumeni wase-US," uGilens noPage babhala, "yize amaqembu anentshisekelo asekelwe ngobuningi kanye nezakhamizi ezijwayelekile zinethonya elincane noma bengenalo nhlobo. .” Ithisisi ithi, izifundiswa ezihamba phambili zaphawula, kungakhathalekile ukuthi yimaphi amaqembu amabili ezepolitiki anamandla anamandla eWashington. Linjalo iqiniso eliqinile lomthetho wesigaba se-U.S. “intando yeningi yonxiwankulu” yase-U.S. — lokho uNoam Chomsky akubiza ngokuthi “RECD, ebizwa ngokuthi ‘iphihliwe.’”
Yiziphi zonke lezi "zinto zekilasi" ezihlangene nesihloko esibalulekile lapho imibhalo eyawina imiklomelo ye-Ta Nehisi Coates igxila khona - ukucindezelwa kohlanga nodlame lokucwasa eMelika? Kancane kancane, ukusho okuncane. Kusukela ekuqaleni kwesizwe samakoloni kuze kube namuhla, amandla ongcweti baseNyakatho Melika okubusa isizwe esixube izinhlanga kodwa okusagcwele abamhlophe abasebenza, abaphansi nabamaphakathi belokhu bethembele kakhulu ekuxhashazweni okukhethekile, ingcindezelo, ukuhlukaniswa nokuhlukunyezwa. yabantu abaMnyama nemizimba. Njengoba isazi-mlando u-Edmund S. Morgan abonisa ekufundeni kwakhe okuhlakaniphile Ubugqila baseMelika, Inkululeko YaseMelika (1976) Ukugqilazwa kwabantu abamnyama kanye nemithetho eqinile yobuhlanga eyayihambisana nakho kwavela ngo-17.th Ikhulu leminyaka iVirginia njengekhambi elibusayo lesigaba sokutshala ugwayi omhlophe enkingeni yabasebenzi nesigaba: ukumelana kakhulu nezinceku ezimhlophe (nakuba kungakhethekile) kanye nabanikazi bezakhiwo abancane ekungalinganini nasekuhluphekeni okubekwe phezu kwabo yizikhulu ezimhlophe.
Kusukela ekuqaleni kwe-19th Ngekhulu leminyaka, ubugqila bakotini abaMnyama banikeza izinto ezibalulekile ezisekela ukuvela konxiwankulu bezimboni ezixhaphaza abasebenzi e-U.S. Ngawo-1840, isazi-mlando u-Edward Baptist sibonisa, ubunxiwankulu base-U.S. “bakhe umnotho othuthukisiwe oyinkimbinkimbi emihlane yabantu abagqilazwayo kanye nenzuzo yabo enkulu. umsebenzi kakotini.” Isigaba sabasebenzi ikakhulukazi abamhlophe nabacindezelwe, ngokwezomnotho kanye (ngazo zonke izinhloso nezinhloso) seMpi Yombango kanye nenkathi eyalandela yoKwakha Kabusha kanye Nenkathi Yeminyaka Eqinile - ehlanganisa abantu abazibiza ngokuthi "izigqila ezikhokhelwayo" - ababekweleta ukuxhashazwa kwabo, futhi hhayi "umsebenzi wamahhala" ekubulaleni konxiwankulu, ukuxhashazwa okukhulu kwezigqila eziMnyama eNingizimu.
Kuwo wonke umlando waseMelika, ngaphezu kwalokho - kusukela ekuqaleni kweriphabhulikhi kuze kube senkathini yamanje ye-neoliberal yokuboshwa kwabantu abaningi ngokucwasa ngokwebala kanye nokubekwa uphawu kobugebengu (lokho uprofesa wezomthetho uMichelle Alexander akubize ngokuthi “i-New Jim Crow”) - onxiwankulu besizwe abavelele badlale umdlalo kaMachiavellian wokucwasa ngokwebala. bahlukanise futhi babuse ukuze kugcinwe iningi labasebenzi besizwe liphansi. Esikhathini samanje seNkathi Entsha Yokuphila, i-1% ephezulu yesizwe iphethe ingcebo engaphezu kwamaphesenti angama-90 aphansi kuyilapho ingxenye yabantu impofu ngokusemthethweni noma iseduze nokufa kwabantu besilisa abamhlophe abaneminyaka ephakathi nendawo inyuke kakhulu ngokuhambisana nokubi, umphefumulo. -ukushabalala kwamathuba omnotho kubantu besigaba sabasebenzi bemibala yonke. Abantu besigaba sabasebenzi abamhlophe babonakala bengalindelekile ukuba babuthwe ngembangela yokunxeshezelwa kwabaMnyama uCoates athi uyayisekela. Kuyimbangela kade ngayamukela ngokuzethemba okuncane ukuthi inakho ukusebenza nabantu abamhlophe abasebenzayo abathwala kanzima ukugcina amakhanda abo phezu kwamanzi esikhathini se-neoliberal.
Okusiletha "emholweni wobumhlophe" - isazi-mlando saseMelika uDavid Roediger - eminyakeni kaBarack Obama noDonald Trump. Kungani iningi labasebenzi abamhlophe base-U.S. bengasukumanga ukuze bacekele phansi uhlelo lwenzuzo yezenhlalo-nempilo kanye nongxiwankulu abangenaluzwela abaye baphatha izixuku ezisebenzayo, okuhle okuvamile, kanye nemvelo yomhlaba sonke esabelana ngayo ngendelelo ebulalayo? Ingxenye yempendulo ilele endleleni ubungxiwankulu baseMelika obukhuthaze ngayo iningi elimhlophe lezisebenzi ukuba, ngokwamazwi kaRoediger, “lichaze futhi lamukele isikhundla sazo sesigaba ngokwakha ubuntu ‘njengezigqila’ nangokuthi ‘hhayi abamnyama,’” nguW.E.B. I-akhawunti kaDuBois e 1935, ubandlululo olumelene nabamnyama lunikeza abamhlophe abaphansi nabasebenzayo uhlobo oluphambene "lomholo womphakathi nowengqondo" - isilinganiso esingamanga nesingasebenzi kahle sesimo esisetshenziselwa "ukunxephezela" ubudlelwano besigaba obuhlukanisayo nobuxhaphazayo. Njengoba uMartin Luther King Jr. aphawula e 1968, ubunxiwankulu base-U.S. obucwaswa ngokwebala banikeza inyamazane yabo yabasebenzi baseCaucasia “ukwaneliseka koku...ukucabanga ukuthi ungumuntu omkhulu ngoba umhlophe.” Uqhekeko olude lwezwekazi kanye nokuhlazeka okusekelwe ekubalweni kwenzuzo nezidingo zesigaba sabanikazi bezigqila bamakholoni kanye nabasekuqaleni kwezwe - kanye nabalingani babo bezohwebo, izimboni nezombusazwe - kuyaqhubeka kuze kube yilolu suku ukuvimbela ubumbano lwesigaba sabasebenzi ukuketula umbuso ongalingani nowobushiqela. of capital, manje ebeka usongo oluyinhlekelele ngokuqhubekayo endaweni ephilayo ephilayo. (Ikwenza lokho kanye nalokho engingakubiza ngengqondo ehlobene “inkokhelo yobudoda” kanye “neholo loMbuso”: umqondo wokuthi umuntu uyisibhamu esikhulu ngenxa yokuthi ungowesilisa futhi ngenxa yokuthi uhlala embusweni wezempi omkhulu womhlaba).
“Ukwaneliseka kokucabanga ukuthi ungumuntu othile ngoba umhlophe” bekulokhu kungamanga amabi. Kuye kwasiza ukwembathisa isimo sabasebenzi abamhlophe esingaphansi futhi esisebenzisekayo, esingazange sinyamalale naphezu kwangempela uma izinzuzo ezilinganiselwe ilungelo lesikhumba esimhlophe libanikezile ngokuphathelene nabangewona abelungu. Kulimaze isimo salabo basebenzi ngokwezinto ezibonakalayo ngokululaza amandla abo okuthuthukisa amandla abo ezomnotho nawezombangazwe ngokuhlanganyela ebunyeni nezisebenzi ezingezona ezimhlophe. Sekukaningi lihlanganyela nabo ekuthembekeni kwabacebile abamhlophe ababengenandaba nabantu besigaba sabasebenzi banoma iliphi ibala. Igxilise intukuthelo yabasebenzi abamhlophe ezitheni ezingalungile - labo abanamandla amancane (abasebenzi abangebona abelungu nabampofu) esikhundleni sezikhulu ezinemali, abasebenzisa ingcebo namandla abo ukuze bakhubaze futhi bacekele phansi izimpilo kanye nokuhle kwabantu bonke. Futhi (kanye neminye imiyalezo eminingi yokusabela ehlobene nemibono yaseMelika ebusayo) ikhuthaze abasebenzi abamhlophe ukuthi bazisole bona kanye nabantu abangenalo ilungelo elincane ngemibala ngenxa yezimo zabo ezinzima ngaphansi kokubusa kokungazisoli kwezimali. Abantu “abanenhlanhla” kufanele ukuthi benze kahle, phela. Uma kungenjalo, kufanele kube yiphutha labo. Ngakho-ke amanani akhuphukayo okufa kwabesilisa abamhlophe besigaba sabasebenzi, aqhutshwa kakhulu wutshwala, ukusetshenziswa kabi kwezidakamizwa nokuzibulala ngezibhamu. Kungakho futhi ukuduma kuka-“The [white racist-sexist-nationalist] Donald” ngezigidi zabesilisa abamhlophe abathukuthele futhi ababandlululwa “Trumpenproletarians.”
U-Coates ucishe abonakale engummeli wethisisi ye-Roediger. Nali isiqephu esinelukuluku eliseduze nokuphela Phakathi Kwezwe Nami:
“Emadodeni ayekholelwa ukuthi amhlophe, imizimba [emnyama] yayiwukhiye weqembu lezenhlalo futhi ilungelo lokuphula izidumbu laliwuphawu lwempucuko. ‘Izigaba ezimbili ezinkulu zomphakathi akubona abacebile nabampofu, kodwa abamhlophe nabamnyama,’ kusho ilungu lephalamende elikhulu laseNingizimu Carolina uJohn C. Calhoun. ‘Futhi bonke abangaphambili, abampofu kanye nabacebile, bangabesigaba esiphezulu, futhi bayahlonishwa futhi baphathwe njengabalinganayo.’ Futhi lapho-ke - ilungelo lokugqashula umzimba omnyama njengencazelo yokulingana kwabo okungcwele. Futhi lelo lungelo belilokhu libanika incazelo, belilokhu lisho ukuthi bekunomuntu phansi esigodini ngoba intaba ayiyona intaba uma kungekho lutho ngaphansi…Mina nawe ndodana yami sikhona ‘ngezansi.’ Lokho kwakuyiqiniso ngo 1776. Kuyiqiniso namuhla. Abekho ngaphandle kwakho futhi abangenalo ilungelo lokukuphula kumele basuke entabeni, balahlekelwe ubunkulunkulu babo, baphume ephusheni….”
Kodwa phawula umehluko phakathi kwe-Coates ngakolunye uhlangothi ne-DuBois ngakolunye. U-Coates akazihluphi noma mhlawumbe akanandaba nokubeka umbono kaCalhoun ongenangqondo wokuthi abantu abamhlophe abacebile nabampofu ngesikhathi se-Antebellum bobabili babesesigabeni "esiphezulu" kunoma yikuphi ukugxeka okuyisisekelo okufana no-Marxian noma uBernie Sanders. Uvele acaphune "omkhulu" (igama elifuna ukwazi lomuntu odla umlilo waseNingizimu Carolina) uCalhoun kusukela ngeminyaka yawo-1830s futhi athi "napho-ke"... akukho okunye okumele kuphawulwe. Ithesis ye-DuBois-Roediger ingase icashe ngokuthula nangokuxakayo ngemuva kokwahlulela kwakhe. Ot angeke. Kwazi bani? I-Coates ikhombisa ukuthi awukho umqondo we-DuBois 'noma weKing wokuthi ama-Great Lies (ngempela) obuhlanga nobumhlophe abe umdlavuza hhayi kuphela ekufuneni kweMelika intando yeningi kanye (okusobala kakhulu) kwabaNsundu kodwa futhi (uma kusobala kancane) ekusebenzeni kwabamhlophe. ikilasi nalo eliningi kakhulu (futhi namuhla liya ngokuya likhula) “ngezansi” noma liphansi kakhulu kunalaba abampofu abahlukanisiwe abaningi nababoshiwe ngobuningi (kanye nabampofu baseMelika baseMelika abangavamile kakhulu).
U-Coates akabonisi ukukhathazeka ngephuzu elibalulekile: iningi lesigaba sabasebenzi abamhlophe likhokhe inani elibi ngobandlululo lwaseMelika. Amaholo amhlophe abephansi kakhulu. Futhi lokho kwenza ukucabanga kwakhe ngobandlululo lwamanje lwe-U.S. lokucindezelwa ngokohlanga nokuthi yini engenziwa mayelana nalo lube yingxenye edabukisayo futhi lunganele. Akaboni noma, mhlawumbe, akanandaba nokuthi ukubuyiselwa kohlobo oluthile kubangelwa iningi labantu futhi kuzodingeka kusetshenziswe ngoguquko lwentando yeningi nolwesocialist: “ukwakhiwa kabusha okukhulu komphakathi ngokwawo” uDkt. King akubizile ngasekupheleni kwenqubo yentando yeningi. ukuphila kwakhe “impikiswano yangempela okumelwe kubhekwane nayo.” Futhi lokhu naphezu kokufunda (ngakho uthi Phakathi Kwezwe Nami) i-Black Marxists uDuBois kanye no-CLR James (kuthiwani ngo-Oliver Cox?) e-Howard University.
Ingabe umbhali waseMelika ohlela indiza eParis uTa Nahesi Coates ukholelwa ngempela ukuthi "ungaphansi" ohlelweni lwaseMelika kunabantu abamhlophe abangafundile abangenazo iziqu zesikole samabanga aphezulu futhi abazabalaza ukuthola iholo le-Wal-Mart noma likaTyson kanye nokuphila? epaki ye-trailer ewusizi e-semirural downstate Illinois noma emagqumeni asempumalanga ye-Tennessee? Ngokujulile? Akuvamisile ukuthi uthole umongameli we-neoliberal u-Obama kanye nomlobi wamanje we-Marxist (omunye wabagxeki baka-Obama bokuqala nabahlala njalo) ekhasini elifanayo, kodwa lapha ngicabanga ukuthi isikhulu esiphezulu futhi ngiyavuma: U-Coates unephutha ngokungenangqondo ngalokho. Ubumpumputhe besigaba sakhe budlulela kuye, ngokusobala.
Isigaba nohlanga akukwazi ukuqondwa ngendlela enengqondo ngokuhlukana komunye nomunye emlandweni wase-U.S wangaphambilini nowamanje. Ahlanganiswe ngolimi olulodwa nomunye, axhunywe ngokungenakuhlukaniswa kumazinga amaningi kulwazi lomlando waseMelika. Kepha konke lokhu kungenzeka kulahlekile ku-"bougie" Ta Nehisi Coates. Njengoba umhlaziyi weNxele uJohn Halle engibhalele kamuva nje:
“I-’bougie’ isifinyezo ‘sonxiwankulu’…U-Coates akawusho umsuka wawo futhi ubonakala engazi ukuthi lokho kusho ukuthini: okungukuthi isigaba esithile esichazwa ubudlelwano baso nezisebenzi kanye nemali. (Akudingeki ube i-Marxist ukuze ukwazi lokhu.) Ukuziba konke lokhu i-Coates ihumusha leli gama ngokuphathelene nezincazelo zalo zenhlalo-njengokungathi liwuhlobo oluthile lwesitatimende semfashini esiwubulima. Okuwukuphela kombuzo othokozisayo ukuthi u-Coates uyagxeka - yena uyazi incazelo yangempela yonxiwankulu njengokusho isigaba esithile sezomnotho futhi ngamabomu akhethe ukungasisho, noma ukuthi imfundo yakhe impofu kakhulu - okusho ukuthi, i-neoliberalism isigxile kakhulu, kangangokuthi amaqiniso ayisisekelo kakhulu mayelana nekilasi awabonwa nakancane, ingasaphathwa eyokuqondwa” (kugcizelelwe).
Angazi ukuthi yimuphi umlandu odabeni luka-Coates, ukugxeka noma ukuhlupheka kwengqondo. Uma bekufanele ngiqagele, bengizokhetha eyokuqala (i-cynicism). Ngokufanayo nonxiwankulu (kodwa empeleni abangaboni kahle ngokwesigaba) u-Obama, ngendlela. Nakuba lapha ngingangeza isiqu esibalulekile: ubumpumputhe besigaba sangaphandle kuwuphawu lokucwengwa kwezemfundo kanye nesikole esisezingeni eliphezulu emhlabeni wonxiwankulu.
Iqiniso liyakhulunywa, futhi ukukhuluma ngo-Obama. Anginaso isiqiniseko sokuthi u-Coates uluqonda kahle kangakanani ubandlululo lwamanje ngisho nangokwemibandela yakhe yokubhuqa kanye/noma empofu ngokwesigaba. Ngisanda kuthola ukushintshisana okulandelayo kungxoxo u-Coates ayinikeze Slate Julayi odlule:
USlate: "Ucabanga ukuthi abantu abamnyama baseMelika bazosabela kanjani uma u-Obama eshiya isikhundla?"
UCoates: “Ngicabanga ukuthi abantu abamnyama bayazi ukuthi bekuyini lokhu. Into ebuhlungu, ethandekayo, enhle, kanye empilweni yonke.”
Kuyathakazelisa. Isikhathi sika-Obama e-White House sihambisana nokwehla okumangazayo kwenani labantu abamnyama kanye nobunikazi bezindlu kanye nobhubhane oluqhubekayo lokubulawa kwamaphoyisa kwezinsizwa eziNsundu. Ukuboshwa kwabantu abamnyama kanye nokugadwa kobugebengu kusalokhu kugxilile. Futhi yini umongameli (uCoates owake wamhlonza ngokungafanele uMalcolm X) walethe i-Black America ngendlela yokusabela enkingeni eqhubekayo kodwa ephindaphindwayo? yobunxiwankulu izinkulumo eziphathelene nomthwalo wemfanelo womuntu siqu kanye nezamasiko wabaNsundu abampofu ngenxa yesimo sabo esibucayi esiba sibi - umkhuba omubi ka-Obama lowo u-Coates aye wagxeka yena ngokwakhe - kanye nophawu olunamandla lomndeni wabaNsundu ongena e-White House ezweni lobugqila? (Cabanga nje, indelelo uMalcolm X angaba nayo ngomongameli wokuqala Omnyama wesizwe!) Ngokudabukisayo kodwa ngokubikezelwa, ukunqoba konxiwankulu (umongameli wokuqala omnyama ngokobuchwepheshe) [2] kuqinise inkolelo engamanga yeningi labamhlophe baseMelika yokuthi ukucwasa ngokwebala akusasho lutho. Isithiyo esibalulekile sokuthuthuka nokulingana kwabantu abamnyama.
Ukufeza lokhu kuhlolwa kwezinhlanga okungekuhle ukuze kusebenze ngokugcwele umbuso ka-Obama kuwumsebenzi wesinye isikhathi. (U-Obama usenomonakalo omkhulu okufanele awenze unyaka wonke.) Kuhle ukuthi u-Coates ucasule u-Obama (ngombhalo futhi mathupha) ngokugxeka umkhuba omubi kamongameli wokusola izisulu ezimpofu eziMnyama zobandlululo lwaseMelika kanye nokwehluleka ukubheka okuhle nokubi. isenzo esiqondiswe ezikhaleni ezisemqoka zabaNsundu. Kodwa kubonakala kuphephile ukusho ukuthi ukugcizelela kuka-Coates kokuhle ngokobuhlanga (“okuthandekayo, okuhle” kanye “kanye empilweni” ngokuqinisekile kudlula “okubuhlungu”) kwenhlekelele (ngokobuhlanga, yezenhlalo-mnotho, yombuso, nokunye) i-neoliberal Obama. isipiliyoni ekupheleni kosuku sihlobene neyakhe yobunxiwankulu isikhundla kanye nebhamuza, elimhlalisa ezindaweni zokudlela zikanokusho zaseParis kanye namakilabhu ezempilo, ingasaphathwa eyezindaba zebhizinisi, okuhlanganisa nepulpiti elivamile lokubhalela endaweni yokonga kanye ne-neoliberal. Atlantic. Isipiliyoni sakhe sonxiwankulu kanye nesimo sakhe sengqondo ngeke sikwazi ukusiza kodwa simchemele ekwahluleleni okuhle ngencazelo yobuhlanga yeminyaka ka-Obama.
Incwadi yakamuva kaPaul Street ithi Bayabusa: I-1% v. Democracy (I-Paradigm, 2014)
Ama-Endnotes
1) Ishiya inqwaba yokuphawula kwezepolitiki komagazini nakumaphephandaba angakwesokunxele eminyakeni eminingi, le “ntaba” ihlanganisa “Amalungu Enyunyana Angcono Kakhulu’: Ubuhlanga, Ikilasi, Amasiko, Nezempi Yezisebenzi Ezimnyama Embonini Yokupakisha Inyama yaseChicago, 1920-1940,” Ijenali yomlando wohlanga lwaseMelika (Ikwindla 2000): 18-49; "Umgogodla Wenyunyana": Ibutho Labasebenzi Abamnyama EmaStockyards aseChicago Ngesikhathi Sokucindezeleka Okukhulu," Umlando waseChicago (Ihlobo lika-2000): 4-21; "I-Logic and Limits of Plant Loyalty: Abasebenzi Abamnyama, I-White Labour, kanye Ne-Corporate Racial Paternalism e-Chicago's Meatpacking Industry, 1916-1940," Ijenali Yomlando Wezenhlalo, umqulu 29, no.3 (Spring 1996): 661-683; "I-Packinghouse Blues: Abasebenzi baseChicago Black Packinghouse, 1916-1930," Umlando waseChicago, (Ikwindla ka-1989): 63-86; "Ukushushisa Izipoki zikaJim Crow," Thinabantu: Ijenali ye-African National Affairs (EKapa, eNingizimu Afrika: Isikhungo Sezifundo Ezithuthukisiwe ze-African Society, 2007): 7-12; “Ukuthuthukisa Umshado Ngeke Kwehlise Ubumpofu: I-Real White House Agenda,” encwadini kaMary E. Williams, umhleli., Ubumpofu Nabangenamakhaya (San Diego, CA: Greenhaven Press, 2004), amakhasi 144-152; "I-Color Bind: Amajele kanye Nobandlululo Olusha LwaseMelika," kuTera Herivel noPaul Wright eds., Isizwe Sasejele: Indawo Yokugcinwa Kwabantu Abampofu BaseMelika (Routledge, 2002), 30-40; Isehlukene, Ayilingani: Ubuhlanga, Indawo, Inqubomgomo kanye Nesifunda SaseBlack Chicago (Chicago Urban League, 2005); Umbala Wethuba: Ubuhlanga, Indawo, Inqubomgomo kanye Nokungalingani Kwemakethe Yezabasebenzi endaweni yaseChicago Metropolitan Area (Chicago Urban League, 2003); Izintandokazi Zobuhlanga kanye Namathuba Okuqashwa Kwamadolobha (Chicago Urban League, 2003); Umbuthano Ononya: Umjaho, Ijele, Imisebenzi, Nomphakathi eChicago, e-Illinois, naseSizweni (Chicago Urban League, 2002); Umbala Wamandla: Ukumeleleka kwe-Afrika-Amerika Ezikhundleni Zokwenza Izinqumo e-Chicago (Chicago Urban League, March 2002); Izikole Ezihlukanisiwe: I- Educational Apartheid Esikhathini Sangemva Kwamalungelo Omphakathi (Routledge, 2005); Ingcindezelo Yobuhlanga ku-Global Metropolis: Umlando Ophilayo WaseChicago Wase-Chicago (Rowman-Littlefield, 2007). Konke lokhu ngikunamathisela ku-vita yami ukuze ngisuse noma yimuphi umbono wokuthi ngiwuhlobo oluthile lomcabango “wesigaba, hhayi wohlanga” olumhlophe oluqhubekayo. Incwadi yokugcina esohlwini olungenhla idingida kwezinye izingxenye kuthiyori yobuhlanga ebucayi futhi ingasolwa nangokunikeza amalungelo obuhlanga ngaphezu kwesigaba.
2) Incwadi yami ka-2008 UBarack Obama kanye Nekusasa Lezombangazwe zaseMelika (I-Paradigm 2008) yabhalwa kakhulu ngasekupheleni kuka-2007 futhi yanyatheliswa entwasahlobo ka-2008 ikakhulukazi ngesisekelo sokuthi u-Obama uzokhethwa e-White House futhi njengesixwayiso esibucayi seNxele (okusekelwe ekuphenyweni kanzima komsebenzi ka-Obama, imibhalo, izinhlangano, kanye nezinkulumo) ukuthi umongameli ka-Obama uzosebenzela ngakunye kwalokho uDkt King akubiza ngokuthi “ububi obuthathu obuhlobene”: ukucwasa ngokwebala, ukungabi nabulungisa kwezomnotho, kanye nempi-imperialism. Ibuke ubandlululo kubavoti abamhlophe njengesithiyo, kodwa hhayi into engenakunqotshwa, okhethweni luka-Obama futhi yaphakamisa ukukhathazeka ngokuthi umongameli we-neoliberal Obama "ongenabala" kanye "nobandlululo" angabonisa kanjani inhlekelele ngenxa yobulungiswa bobuhlanga kanye Black ukulingana. Ngokuphambene, uCoates ekuqaleni wayecabanga ukuthi ukhetho luka-Obama lwalungenakwenzeka ngenxa yebala lakhe lesikhumba. Ngemuva kokuthi u-Obama ephumelele ngoJanuwari 3rd 2008 Iowa Caucus, Coates ukhumbule ngemuva kokhetho lwango-2008 eWashington Post, uCoates “akazange aphuze i [Obama] Kool Aid kuphela, Ngiyiphekile.” Muva nje, u-Coates ube nezinto ezibucayi angazisho mayelana nokuba ngumongameli ka-Obama ongaboni umbala owabikezela isiphetho nemvelo yakhe. Ngingathola Umklomelo we-MacArthur Genius?
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