On Constructing a Narrative...

What is a narrative? How does the absence of a narrative work to the disadvantage of a group? 

“By narrative, I mean a set of stories which defines values and entirely positive goals, which specifies a set of fixed points of historical significance, and which defines a set of ennobling rituals to be regularly performed.” (Thomas, 2000) 

“Now, given the character of American slavery, it can hardly be surprising that this institution and its racist legacy left Black bereft of a narrative, and so of group autonomy. The Holocaust did not leave Jews bereft of a narrative, and so of a narrative, and so of their conception of the good. This is not because the Holocaust was a less nefarious institution than American slavery, but because the Holocaust was a radically different kind of nefarious institution. The telos of American slavery was utter dependance; the telos of the Holocaust was the extermination of the Jews. The former is done by depriving the victims of any sense of their history. As a matter of logic, the latter, of course, is achieved by death. But Hitler did not succeed in the extermination of the Jews…”(Thomas, 2000)

I would also like to add, as a supportive statement to the inability to compare these two forms of injustices. American slavery was wholly committed on American soil. The Holocaust did not happen in America. The victims who migrated to America after the ending of the dismantling of that abhorrent system did not have to worry about suffering the fate of extermination, and have been and are continuously compensated for the atrocities that were wrought upon them, to this day. Alternatively, there has never been any form of restorative justice for the Black American. His historical narrative is one where his claims for justice have been violently suppressed and silenced with “the telos of utter dependance” still being a huge part of his current existence. 

“One can often identify a contrary state from its contrary, and states from their subjects. If it is clear what the good state is, then the bad state also becomes clear, and the good state is identified from the things that are in that state, and they from it; if the good state is firmness of flesh, then the bad state must be flabbiness, and what conduces to the good state must be what produces firmness of flesh.” (Aristotle, 2000). For this discussion, Aristotles’ good and bad states are not just referring to a nature or presence of being, but also in relation to the mechanism, the structure in which once experiences existence. 

His (the Black Americans’) identity is still bound in the utter dependance of his being on the ideology of the American plantation. Of, or pertaining to, the “bad state”. He is still at the mercy of former slave-holders. He is still under the influence and thumb of his colonizers. His life means just as little to society now, as it did when he was in chains; which is a necessary component of the mechanisms of American hegemony. As demonstrated by police brutality, mass incarceration, and domestic terrorism committed against his community on a daily basis; whether this be from “lone wolf” actors or state mandated, or sanctioned executions. (State mandated executions being those which are committed by the state, and the sanctioned executions being those committed by lone wolf actors with very to little impunity from the state.) His treatment, his existence is a product of the “bad state” in which the parallel is experienced by those who are not tethered to idea of inferiority.

The Black being is still tethered the idea of his inferiority because that is where society has been allowed to keep him. Statistically speaking, the reason for the Black Americans socioeconomic position is primarily the result of the conditions that have been created for him.  American society requires that he remain on the bottom. American society has been purposeful in its efforts to push him aside and allow others to sept over him to get where they feel they deserve to belong. 

“Now, I believe that it is impossible for a people to flourish in society that is hostile towards them without a narrative that is essential isomorphic in respect to them. A narrative is essentially isomorphic when, taken is its totality, it cannot be shared by others. There are primarily two reasons why a narrative is crucial to the flourishing of a people in a hostile society. One is the obvious truth that genuine cooperation is necessary if a people is to be successful in the face of systemic hostility. The other is that there can be no genuine cooperation among a people in the absence of a narrative, for a narrative provides a basis for trust…” (Thomas, 2000)

“By contrast, when a people have a narrative, then their self-identity is tied to a set of goals and values that is independent of a common enemy. What is more, there is what I shall call contributory pride. Contributory pride is no more mysterious than pride itself or than the delight we generally rake in doing things that reflect well upon our talents. Even when alone, and there is no chance of being heard by someone, a person who can play the piano well will want to do so because she delights in playing up to her level of competence. Likewise, we want our lives to felt those values and goals which are dear to us, and it is a sources of pleasure to us when this is so.”

There are reasons as to why the Black American narrative has been denied full throated expression. His oppression is a necessary part of the the “bad state” in which he is forced to exist. This state being the conditions created for him by society, as well as, the social structure he exists within, both tools used to keep him oppressed. 

Aristotle. (2014). Aristotle: Nicomachean Ethics. Cambridge University Press.

Montmarquet, J. A., & Hardy, W. H. (2000). Reflections An Anthology of African American Philosophy. http://ci.nii.ac.jp/ncid/BA65356223