It has been said many times before that there is an almost concerted effort on the part of mainstream media to normalize Black harm, and desensitize the majority of those who view it. We are often bombarded with imagery of freshly-harmed Black bodies on constant, digital, looped cycles.
Broadcast after broadcast of the event, with rarely even a spoken or written disclaimer before it is played.
Hannah Giorgis, in a 2016 article she wrote for Buzzfeed shortly after the murder of Philando Castille, said:
We all know by now the process of headline, footage, analysis, and eventual lack of justice that has seen the harm wrought upon so many Black bodies go unpunished.
But what effect does this cycle have on people who aren't Black? We already know that there are many studies showing that the sight of Black skin decreases white people's empathy compared to that of lighter/whiter skin, so it might not be hard to suggest that all this imagery still does not provoke any feelings of empathy.
Taken from a historical perspective, that last sentence couldn't be any closer to the truth.
Allow me to re-emphasize the words quoted above from G.L. Godkin:
We venture to assert that seven-eighths of every lynching part is composed of pure, sporting mob, which goes...just as it goes to a cock-fight or prize-fight, for the gratification of the lowest and most degraded instincts of humanity.
As Tariq Nasheed notes in his caption, there were only a handful of Black people in attendance. And at the sight of the Black man being forcibly dragged away in a chokehold, the audience - and I use the word 'audience' intentionally - responds by almost immediately whipping out their phones and following the action.
At 0:20 seconds into the video, we hear what is assumed to be a young, white child shout out ''Worldstar!" as the Black man is dragged by security into an indoor area. His exclamation elicits a wide smile from a white, sunburnt male watching the event unfold before him. The perspective moves toward a see-through glass pane to get a better shot, and at 0:41 captures another young, white child grinning from ear-to-ear at the sight of the violence.
It's hard to watch that video and not be left with the impression that the audience was not disgusted by the gross mistreatment of another Black male at the hands of white 'Authority', but rather that they enjoyed it, like many of their ilk before them have. As the video proceeds, their wooh-woohs and shouts from the background sound increasingly less critical and almost more like cheering.
It is important that we all take the time consider the reaction that was displayed and consider the realities and history of Black harm as well as the way it has been shared across non-Black communities through time. And it is equally important that we keep our considerations in mind the next time we publicly share our Black pain to an audience that might just find satisfaction in it.
Broadcast after broadcast of the event, with rarely even a spoken or written disclaimer before it is played.
Hannah Giorgis, in a 2016 article she wrote for Buzzfeed shortly after the murder of Philando Castille, said:
How Many Black People Can You Mourn In One Week?
By now you have seen the videos.
By now you have heard the piercing wails of the wife, the girlfriend, the mother, the sister, the husband, the brother, the son, the daughter, the neighbor, the loved one, the loved one, the loved one. The tears stream thick and often; the screams fold into each other.
By now you know the names. Always preceded by a hashtag, a pound sign, a mark denoting connection even as it severs its bearer from brethren, from breath. Always heavy, always hanging, always haunted. A tombstone in tech.
Today you learn the prematurely departed is Philando Castile, the 559th person killed by police this year. Number 558 came two days earlier, a man with a bright and welcoming smile. “Alton Sterling,” you conjure quickly, his name so fresh and full on your tongue it cannot quite make room for the weight of Castile. Names so strong their bearers should have been impenetrable.
[...]
“Being black affected one’s life span, insurance rates, blood pressure, lovers, children, every dangerous hour of every dangerous day,” James Baldwin wrote in 1977. “There was absolutely no way not to be black without ceasing to exist. But it frequently seemed that there was no way to be black, either, without ceasing to exist.”
I have watched too many black people cease to exist.
We all know by now the process of headline, footage, analysis, and eventual lack of justice that has seen the harm wrought upon so many Black bodies go unpunished.
But what effect does this cycle have on people who aren't Black? We already know that there are many studies showing that the sight of Black skin decreases white people's empathy compared to that of lighter/whiter skin, so it might not be hard to suggest that all this imagery still does not provoke any feelings of empathy.
Taken from a historical perspective, that last sentence couldn't be any closer to the truth.
NOTE: THE FOLLOWING CONTENT CONTAINS DISCOMFORTING AND GRAPHIC DESCRIPTIONS. PLEASE READ AT YOUR OWN DISCRETION.
From 1889 to 1918, more than 2,400 African Americans were hanged or burned at the stake. Many lynching victims were accused of little more than making "boastful remarks," "insulting a white man," or seeking employment "out of place."
Before he was hanged in Fayette, Mo., in 1899, Frank Embree was severely whipped across his legs and back and chest. Lee Hall was shot, then hanged, and his ears were cut off. Bennie Simmon was hanged, then burned alive, and shot to pieces. Laura Nelson was raped, then hanged from a bridge.
They were hanged from trees, bridges, and telephone poles. Victims were often tortured and mutilated before death: burned alive, castrated, and dismembered. Their teeth, fingers, ashes, clothes, and sexual organs were sold as keepsakes.
Lynching continues to be used as a stinging metaphor for injustice. At his confirmation hearings for the U.S. Supreme Court, Clarence Thomas silenced Senate critics when he accused them of leading a "high-tech lynching."
Lynching was community sanctioned. Lynchings were frequently publicized well in advance, and [white] people dressed up and travelled long distances for the occasion. The January 26, 1921, issue of the Memphis Press contained the headline: "May Lynch 3 to 6 Negroes This Evening." Clergymen and business leaders often participated in lynchings. Few of the people who committed lynchings were ever punished. What makes the lynchings all the more chilling is the carnival atmosphere and aura of self-righteousness that surrounded the grizzly events.
Railroads sometimes ran special excursion trains to allow spectators to watch lynchings. Lynch mobs could swell to 15,000 people. Tickets were sold to lynchings. The mood of the white mobs was exuberant--men cheering, women preening, and children frolicking around the corpse.
Photographers recorded the scenes and sold photographic postcards of lynchings, until the Postmaster General prohibited such mail in 1908. People sent the cards with inscriptions like: "You missed a good time" or "This is the barbeque we had last night."
Lynching received its name from Judge Charles Lynch, a Virginia farmer who punished outlaws and Tories with "rough" justice during the American Revolution. Before the 1880s, most lynchings took place in the West. But during that decade the South's share of lynchings rose from 20 percent to nearly 90 percent. A total of 744 blacks were lynched during the 1890s. The last officially recorded lynching in the United States occurred in 1968. However, many consider the 1998 death of James Byrd in Jasper, Texas, at the hands of three whites who hauled him behind their pick-up truck with a chain, a later instance.
It seems likely that the soaring number of lynchings was related to the collapse of the South's cotton economy. Lynchings were most common in regions with highly transient populations, scattered farms, few towns, and weak law enforcement--settings that fueled insecurity and suspicion.
The Census Bureau estimates that 4,742 lynchings took place between 1882 and 1968. Between 1882 and 1930, some 2,828 people were lynched in the South; 585 in the West; and 260 in the Midwest. That means that between 1880 and 1930, a black Southerner died at the hands of a white mob more than twice a week. Most of the victims of lynching were African American males. However, some were female, and a small number were Italian, Chinese, or Jewish. Mobs lynched 447 non-blacks in the West, 181 non-African Americas in the Midwest, and 291 in the South. The hangings of white victims rarely included mutilation.
Apologists for lynching claimed that they were punishment for such crimes as murder and especially rape. But careful analysis has shown that a third of the victims were not even accused of rape or murder; in fact, many of the charges of rape were fabrications. Many victims had done nothing more than not step aside on a sidewalk or accidentally brush against a young girl. In many cases, a disagreement with a white storeowner or landowner triggered a lynching. In 1899, Sam Hose, a black farmer, killed a white man in an argument over a debt. He was summarily hanged and then burned. His charred knuckles were displayed in an Atlanta store window.
The journalist G.L. Godkin wrote in 1893:
Man is the one animal that is capable of getting enjoyment out of the torture and death of members of its own species. We venture to assert that seven-eighths of every lynching part is composed of pure, sporting mob, which goes...just as it goes to a cock-fight or prize-fight, for the gratification of the lowest and most degraded instincts of humanity.
Opponents of lynching, like the African American journalist Ida B. Wells, sent detectives to investigate lynchings and published their reports.
Source
Allow me to re-emphasize the words quoted above from G.L. Godkin:
We venture to assert that seven-eighths of every lynching part is composed of pure, sporting mob, which goes...just as it goes to a cock-fight or prize-fight, for the gratification of the lowest and most degraded instincts of humanity.
*
With all that's been said above in mind, I share this video taken at the 2017 Vidcon conference - an annually-held event where some of the biggest online video stars meet with their fans and promote their content.
As Tariq Nasheed notes in his caption, there were only a handful of Black people in attendance. And at the sight of the Black man being forcibly dragged away in a chokehold, the audience - and I use the word 'audience' intentionally - responds by almost immediately whipping out their phones and following the action.
At 0:20 seconds into the video, we hear what is assumed to be a young, white child shout out ''Worldstar!" as the Black man is dragged by security into an indoor area. His exclamation elicits a wide smile from a white, sunburnt male watching the event unfold before him. The perspective moves toward a see-through glass pane to get a better shot, and at 0:41 captures another young, white child grinning from ear-to-ear at the sight of the violence.
**
It is important that we all take the time consider the reaction that was displayed and consider the realities and history of Black harm as well as the way it has been shared across non-Black communities through time. And it is equally important that we keep our considerations in mind the next time we publicly share our Black pain to an audience that might just find satisfaction in it.