Have you heard of the saying, “Common sense isn’t common?”
The saying applies to this recent controversy surrounding a white Canadian writer, Sam Forster, who re-hatched a critical discussion about representation and understanding race relations in America.
Forster published a book titled “Seven Shoulders,” which documented his experiences traveling across the US in blackface to share his experience of being Black in America. This insensitive and unnecessary approach sparked an immediate backlash from Black people, raising crucial questions about the true path to understanding racism.
Forster’s justification for resorting to blackface rests on a flawed assumption that one can only truly understand racism by experiencing it firsthand as a Black person. This not only trivializes the lived experiences of Black Americans but also ignores the wealth of existing resources readily available to anyone seeking to educate themselves.
Blackface is a theatrical makeup used historically to caricature and demean Black people. Its roots lie in the minstrel shows of the 19th century, where white performers would blacken their faces, exaggerate stereotypical features, and perpetuate racist tropes. The legacy of blackface is deeply offensive, a constant reminder of a time when Black people were denied their humanity.
Forster’s attempt to use blackface as a tool for understanding racism is not only insensitive but also profoundly ignorant. Blackface is not a neutral tool for social commentary; it’s a symbol of oppression, reinforcing negative stereotypes that continue to harm Black communities today.
Forster’s claim that blackface was necessary for his book exposes a critical blind spot. There are countless ways to learn about racism in America without resorting to such offensive tactics. A wealth of literature penned by Black authors exists, offering firsthand accounts of racism’s insidious effects. Documentaries, films, and academic studies provide valuable insights into racial prejudice’s history and ongoing realities.
Engaging in open and honest dialogue with Black people is another crucial step. Forster could have sought interviews with Black Americans from diverse backgrounds, actively listening to their experiences and perspectives. Such interactions would have provided a far richer and more authentic understanding of race relations than resorting to a harmful and outdated practice.
Empathy, not appropriation, is the key to understanding racism. By actively listening to Black voices, educating oneself through existing resources, and challenging personal biases, individuals can cultivate a genuine understanding of the challenges faced by Black communities.
While Forster attempts to draw a parallel between his book and the groundbreaking work of John Howard Griffin, “Black Like Me,” a critical distinction exists. Griffin’s work, published in 1961, exposed the horrors of Jim Crow segregation during a crucial period in American history. He underwent a physical transformation, but his intent wasn’t to appropriate Black identity; it was to expose the brutal realities of racism for a white audience.
“Seven Shoulders,” on the other hand, offers nothing new. Black Americans have been documenting and discussing racism for generations. Forster’s approach not only fails to contribute to this conversation but actively disrespects the lived experiences of Black people by resorting to a racist trope.
