By Joshua D. Glawson | United States
James Baldwin was one of the leading speakers during the Civil Rights movement for equal rights of Blacks in America. Although he eventually moved to France, he continued to travel to the U.S. to speak about race issues. He lived a life of segregation as being Black, a convert to the Nation of Islam, and as being a homosexual. France became a refuge for him in between speaking and writing on the Black struggles faced in America. He pushed the ideas of ‘Civil Rights,’ ‘Affirmative Action,’ and ‘Social Justice.’
It was often Baldwin’s criticism that no matter the increase of success stories in the U.S. for Black people, he felt that because of the origins, establishments of the former enslavement, and segregation of blacks, it was not possible to have equality. Retribution was never given by the U.S. after the freeing of slaves, and this was a sign of a lack of justice in the system that bore him.
Baldwin held a deeply seeded skepticism of people and thought it best to trust no one other than his own experiences (Baldwin, 8). This skepticism was most likely a symptom of Baldwin’s life experiences growing up in a racist society that treated him as being lesser of a human being than Whites for his being Black. The sad thing is that this was a common thought among Blacks in the U.S. of Baldwin’s day. It was difficult to see the successes that even he had accomplished, and to be grateful for his growth as a person, due to the origins of his ancestry and their poor treatment. Beyond just his ancestors’ treatment as slaves, Baldwin had to live a life of mistreatment and often with a lack of ‘justice.’
As Frederick Douglass’ story pointed out the struggles of actually being a slave and becoming a self-made success, Baldwin’s story shows the backlash of the American system through an ongoing struggle with resentment as Baldwin’s lack of being treated as an equal to Whites. It had been around 70 years since Douglass had passed and Baldwin was still seeing the repercussions of slavery and the mistreatment of Blacks in America, especially in the Southern states. This racism in America had become extensively held conviction for most of the nation, and the culture was not shifting quickly enough for Baldwin and most Blacks at that time. Baldwin’s solution to the problem was to not run away completely, although he did move away to France, his solution was to write and speak out against the racist system, and society itself, and join the Civil Rights Movement in pursuit of ‘social justice’ and Affirmative Action.
A tenet of the Civil Rights Movement was that even forcing society with the coercion of the state was a step in the direction of ending racism and the mistreatment of Blacks in the U.S. Of course, the Civil Rights Movement was also fighting against the legally systematic racism such as that of Jim Crow laws of the South, which enforced segregation at public facilities and transportation. These laws chanted the idea of “separate but equal.” In contrast, Baldwin was in pursuit of ‘together and equal.’
Baldwin’s circle of influential people included Elijah Mohammad of the Nation of Islam. Unlike Elijah Mohammad, Baldwin rejected the idea that Whites were inferior to that of Blacks, and did not see them as being “devils” (Baldwin, 76). Baldwin also did not agree with continued segregation of Whites and Blacks in America, as he saw them as equals. Baldwin’s primary concern was to shape society’s view that Blacks and Whites are equal and should be treated as equals, both in society and by the state. His idea was to “free” White people from the delusion that Whites are superior, and this was the necessary step for ensuring Blacks’ equality and “freedom” from racism. His means of accomplishing this “freedom” were by writing, speaking, and pushing the judicial agenda of the Civil Rights Movement.
It is clear to see the frustration that most black people had in America during Baldwin’s time. They were forced to pay taxes and were still treated as being lesser in a society that treated Blacks as if they were not welcome. Many White businesses did not serve them, whether that be banks, restaurants, retail stores, etc. Everywhere they turned, they were harassed or their rights violated. These violated rights did not just occur within free society, they also occurred in the judicial system where ‘equality under the law’ and ‘justice’ were atypical for Blacks in America. Most Blacks, and people of color, thought the only solution was to force a systematic change in order to gain true equality.
From Thomas Jefferson to Frederick Douglass there were drastic changes made within the state to free the enslaved via the Thirteenth Amendment, grant equal citizenship for Blacks via the Fourteenth Amendment, and enforcing equal voting rights for black men via the Fifteenth Amendment. The fumbling of not ending slavery from the beginning of the U.S. by Jefferson and the Framers of the Constitution led to further victimization and a broken justice system for all. To abrogate the rights of one individual or group is to abrogate the rights of all, as ‘justice’ is the equality of treatment under the law.
The continuation of slavery in America reinforced racism in society and the state, while holding back the growth of those enslaved and the slave owners themselves. From the unbalanced foundation of the U.S. system, inequality and its repercussions were well established. Racism was then destined to take hold as it was then backed by the coercive clutches of government. Even with added Amendments, new laws to get around those were created and enforced. This is the difficulty of a democratic system which tyrannizes the minority by the vote of the majority, and racist laws are a prime example. The benefit of a democracy is that within it people tend to attempt, at least, to correct what was wrong, although it can be a rather slow process.
From Frederick Douglass to James Baldwin, prior to the Civil Rights Act, it does not appear there were many positive changes in the U.S. government system. In fact, racism and inequality persisted throughout both the South and North. This is another example of the dawdling of a democracy. Even after the Civil Rights Movement, racism towards Blacks continued and still exists today. The hesitations and reluctance of Thomas Jefferson are echoed throughout U.S. history until the days of James Baldwin. The repercussions of slavery and systematic racism are ongoing.
My position on slavery is that people are never born to be slaves. This is to say that I do not support the philosophical ideology of Aristotle on this particular matter. I do think that people, in general, have genetic predispositions for certain levels of mental capacities. Just as twin brothers can be born in the same family, with the same socioeconomic class and family, they can have different outcomes, skills, and abilities from each other. This is in part because they are individuals that can decide what to pursue, and also because there is evidence of their innate differences. These differences do not comfort the notion that one brother may or should enslave the other because of any hierarchical claims. One’s intelligence level is only compared to the other’s.
A system of ‘justice’ requires that all people be treated equally under the law, and the determinant of who is and who is not a ‘person’ is not the position of a government. Once there is room for subjectivity in law, the once balanced scales of ‘justice’ are disproportionate. From Jefferson’s ‘antiquation’ of law, or refusing to pass laws required to end slavery, led to ‘dispensation’ which is to say the system only allowed particular instances of ‘justice.’
From the time of Frederick Douglass, Amendments were added, but ‘subrogation’ was permitted, meaning that sub-clauses were provided by State and local governments to find ways out of upholding Federal laws. Finally, from the time of James Baldwin, ‘derogation’ of laws, or the removal of certain laws, was accomplished. Nevertheless, ‘abrogation,’ that is the destruction of ‘law’ and ‘justice’ persisted from the time of Jefferson through the time of Baldwin, and there is evidence that this continues today, all because of the subjectivity allowed into the legislation and judicial system.
Thomas Jefferson’s subjectivity of law was that he felt it necessary to allow government to decide through the voice of a democracy who was and who was not a ‘person.’ So, this continued injustices and slavery. James Baldwin’s subjectivity lied in his concept of ‘social justice,’ as that is by its very definition shaped by the situations and perceptions of a society. ‘Social justice’ is unbalanced and a perversion of ‘justice.’
Although Baldwin’s shared position with the Civil Rights Movement that public services should be shared equally among taxpaying citizens was a push for ‘justice,’ enforcing private businesses and people to provide equal services to Blacks was an attack against ‘justice’ through Affirmative Action. Baldwin’s concern was that the people behind the government system were immoral and that immorality was corrupting the system (Baldwin, 23, 47). I would suggest, then, that is evidence the system has too much subjective power, and the perfectibility of mankind through the coercion of the state is ignorant of empirical evidences contrary to that notion. To believe that it is noble to pursue such a goal in the face of evidence and the very nature of mankind, is utopian and naïve at best.
My position against Affirmative Action is that it is an overreach of government into society. I am aware that this view is not popular and often attacked. After all, Affirmative Action was implemented to attempt to rectify past injustices against Blacks and people of color. It was sort of a ‘reparation’ from slavery through to inequalities of Baldwin’s time. Nonetheless, I see racism as being a moral issue, not a legal issue. I think racism is a natural evil and inclination of the ignorant person, and it takes place universally. But forcing people through the proverbial gun of the government to be ‘ethical,’ does not create ethical people.
The Aristotelian approach here is that moral laws do not make moral people. In order for a person to make a moral decision, they must be free to do so. Simply being racist and not wishing to do business with someone is not a direct attack on someone, it is a personal choice of association and exchange. A free society allows for people to freely associate with whom they please; and in a free society there is a free market that would “correct itself,” like a democracy, in pursuit of the most dollars. A successful business would learn to accept any race, because if they do not, their competition surely will.
So, as a clarification, I do think racism is immoral, and slavery is one of the worst things one can do to another. I do not think a ‘just’ government should be able to regulate immoral behaviors that are of the ‘negative liberty’ type- that is liberties that do not infringe on the rights of others. I do think a ‘just’ government is required to prevent any ‘positive liberties’ which directly infringe on the rights of others. I also think government has the crucially imperative role of preventing and/or punishing those that harm others such as through acts of violence, theft, threats, death, and/or enslavement, etc.
Furthermore, I do not think an entire race is to be condemned because of the actions of a majority. Every action is performed by an individual as suggested by ‘praxeology’ or ‘methodological individualism,’ that is the study of the actions of individuals. Not all black people were enslaved, and not all white people were slave owners.
Some continue to push the notion that all white people in America are to be blamed, even to this day when no legalized slavery in the U.S. exists; this is a symptom of what happened, or a ‘repercussion’ as it were. Perhaps, there is no way to escape the transgenerational trauma that many Black people have from the horrific history of slavery. At least not until individuals, not acting in ‘collectivism,’ begin to stand up and make changes in their own lives in order to see the world for what it now is and what it can become. No matter the case of one’s ancestry, our individual thoughts and actions matter in the present, and we are each responsible for those.
From the establishment of slavery in the U.S. to the unwillingness to end it by Jefferson and others, the repercussions of such injustices were magnified the longer they took place. From Baldwin’s subjectivity of ‘social justice’ through the Civil Rights Movement and Affirmative Action, I can only imagine the continuation of injustices leading to furthering despotism in the U.S. for years to come. I am ever grateful that we no longer have slavery in this nation, and I am happy to see racist laws no longer existing as far as I am aware. To Thomas Jefferson, I am thankful for our nation. To Frederick Douglass I am thankful for the inspiration to pursue ‘Liberty,’ ‘Justice,’ and ‘Freedom.’ To James Baldwin, I am thankful for his desire of integration and charisma for change.
To support 71 Republic, please donate to our Patreon, which you can find here.