Abeng Essay: The Beginnings and Development of Racism in The U.S.: Some Implications for Black Americans (Part 2) by Dr. Cicely A. Rodway

The Beginnings and Development of Racism in The U.S.: Some Implications for Black Americans (Part 2) by Dr. Cicely A. Rodway copyright 1987 C. A. Rodway

"To fully appreciate the long history of white racist views which have had such negative effects on all aspects of Black Americans' existence, it is necessary to begin at the very beginning when the first [Africans] were brought to America from the Motherland, Africa." ~ Dr. C. A. Rodway; from part 1 of this essay 

The first Africans were brought to America in 1619 by a Dutch captain and left in Jamestown, Virginia. At this point in history, Blacks were viewed as simply another aspect of the many-sided economic problems which the white colonists were called on to face. (Jordan, 1968) The colonists gave very little attention to the status of the slaves who were treated similarly to white indentured servants and enjoyed the same status. Therefore, up to 1651, at the end of their service, black indentured servants were "assigned lands in much the same way as was being done for white servants." (Jordan, 1968)

This situation soon changed as the colonists, faced with an unlimited supply of land, needed labor to utilize it. The colonists grew tired of replacing indentured servants whose period of service had expired. They were also faced with the failure of their attempts to use Indian slave labor. The colonists quickly saw a way by which they could solve all their problems at "one fell swoop."

The problem could be solved by placing the negro in "perpetual servitude," which would solve the problem of finding replacements, as there would be an "inexhaustible supply" of Negroes. (Jordan, 1968) This purely economic decision marked the advent of the slave trade in America. It began gradually, but begin it did for by 1640, when Negroes were brought into the country they were no longer given "indentures or contracts and could not look forward to freedom after a specified period of service." (Jordan, 1968) But, it was not until 1661 that there was a statutory recognition of slavery. However, despite the new slave laws, no attempt was made by the colonists to enslave or change the status of the indentured servants who had completed their period of service and were free to live as the chose in Virginia.

This chain of events in Virginia was more or less mirrored in the occurrences in the other Southern colonies, in New York, New Jersey, Pennsylvania and Delaware. By the end of the 1660's, negro slavery was a "fait accompli" in the settled parts of America. There were degrees of harshness in the treatment of slaves and in the attitudes of the colonists toward slavery, as was evidenced by the actions of William Penn in Pennsylvania and the Quakers in New Jersey. Despite this, the final and incontestable fact was that negro slavery had been institutionalized and legalized and was an accepted status for negroes. This was to continue as an accepted part of the fabric of American life until 1865.

How Did Christians Rationalize and Justify Slavery?

It may seem ironic that this new "Christian" country whose stated

basis for establishment was individual freedom and whose enunciated doctrine was built on the "essential equality of all men," (Franklin, 1847) could be involved in the slave trade. The Bible had spoken unequivocally against the evils of slavery and had condemned slave owners. In Exodus 21:16 it was stated, "And he that stealeth a man and selleth him, or if he be found in his hand, shall surely be put to death." So, the colonists in an attempt to appease their consciences set about finding rationalizations for enslaving negroes.

Abeng Op Ed: Systematic Racism in America (Part 2)

Continued from Sytematic  Racism in America (Part 1) 
by Le'bert A. Gordon

Institutional Racism

Institutional Racism can be defined as the collective failure of an organization to provide an appropriate and professional service to people because of their color, culture, or ethnic origin. This kind of racism is currently taking place in the form of the senseless killing of unarmed minorities by police officers without there being any criminal consequential results. Police officers are literally getting away with murder. And despite the fact that communities and individuals have risen up to shine the spotlight upon this injustice, (e.g., Black Lives Matter) day after day we hear about another Trayvon Martin, An­twon Rose, Autumn Steele, and Stephon Clark, etc. Unfortunately, this kind of racism has become an intrinsic part of our society today and is occurring more frequently with the targeting and discrimination against a certain group based upon their race. 

People who are affect­ed by Institutional Racism experience it in both the social and poli­tical institutions of society, in such disparities as those regarding Employ­ment, Housing, Health Care, the Criminal Justice System, and Education.

Employment:

Systematically, minorities in this country suffer from a higher rate of unemployment. People of color are more likely to be subjected to some form of discrimination when applying for a job, seeking a well-earned promotion, or with receiving the same salaries as their Caucasian counter-parts. Even when a person of color is more educated and has more experience than their Caucasian co-worker, they often still find themselves being forced to be subservient to them.

Three Quotes by His Imperial Majesty Emperor Haile Selassie I (On Universal Brotherhood, Tolerance, Discrimination and Injustice)

His Majesty's words sound resounding empathy and reason the world can use in these hours, in these days, in our times...

"As we do not practice or permit discrimination within our nation, so we despise it wherever it is found. As we guarantee to all the right to worship as he chooses, so we denounce the policy which sets man against man on the issues of religion. As we extend the hand of Universal Brotherhood to all, without regard to race or colour, so we condemn any social or political order which distinguishes among God's children."

"If we raise our voices against injustice, wherever it be found, if we demand a stop to aggression wherever it occurs and under whatever guise and brand the aggressor as such, and if we do so on a wholly impartial basis, we can serve as the collective conscience of the world."

"Let us not recoil in hatred against those who, even while protesting their freedom from bias and prejudice, reveal by their actions that the poison of discrimination has left its lasting effects, and by this reaction, reveal that we, no less than they, are susceptible to that virus which is called intolerance."