âYet this uniqueness, as was implied in [Anna Julia] Cooper's analysis, opened itself onto [E. Franklin] Frazier's issue of the broad experience of the human. For this reason, [AimĂ©] CĂ©saire suggested in an interview conducted years after the publication of the Cahier that the concept of NĂ©gritude should not be interpreted in a programmatic manner, but rather should be understood in the context of a crucial human impulse: âYou must not look for a political creed in it [Cahier]. But, perhaps you look for the essential man: a cry.â[36] Moreover, for critics who viewed NĂ©gritude as a âvain and sentimental trap... based on an illusory racial community founded on a history of suffering,â rendering it a âviolent and paradoxical therapy... that replaced the illusion of Europe by an African illusion,â[37] CĂ©saire provided a terse and insightful response âAs long you will have Negroes a little everywhere, NĂ©gritude will be them as a matter of course.â[38] In other words, as long as there are humans who are intellectually and politically subordinated and therefore made to pay the price for the enactment of a social-symbolic system, there will be concomitant intellectual and political responses that will attempt to address their situation. Thus, one cannot simply do away with NĂ©gritude without dealing with the Thing that produces the negated category of Negroes that logically gives rise to it.
âWriting during this same era, Carter G. Woodson offered a response to this question in The Miseducation of the Negro (1933), providing an insight that has become an indispensable component of Sylvia Wynter's thesis. Pre-empting the polemical IQ debates in the latter part of the twentieth century, Woodson explained the reason for black students consistently performing at a level lower than whites: âThe same educational process which inspires and stimulates the oppressor with the thought that he is everything and has accomplished everything worthwhile, depresses and crushes at the same time the spark of genius in the Negro by making him feel that his race does not amount to much and never will measure up to the standards of other peoples.â[39] Woodson generalized from this position that the conditions confronted by blacks had their origins in the system of knowledge, noting, âThere would be no lynching if it did not start in the classroom. Why not exploit, enslave, or exterminate a class that everybody is taught to regard as inferior?â[40]
âThe more recent research of Claude Steele and his colleagues on âstereotype threatâ has provided contemporary examples that verify [Carter G.] Woodson's initial theses. In their work, the social scientists found that âthe threat of being viewed through the lens of a negative stereotype, or the fear of doing something that would inadvertently confirm that stereotypeâ helped to determine black college students' performance on standardized tests and generally in college.[41] When told these tests were simply for diagnostic purposes in order to ascertain how certain problems are generally solved, black students performed in a manner similar to their white peers. However, when they were told that the tests were designed to measure intellectual ability, their scores decreased. In another example, a math test was given to white males, who were told that Asians generally performed better on it. With such a statement informing the context in which the test was administered, the performances of the white males was inferior to those who had taken the test without such a comment being made. This result led Steele and his colleagues to conclude that the power of âstereotype threatâ was such that it âimpaired intellectual functioning in a group unlikely to have any sense of group inferiority.â[42] Here is an unequivocal example of how the Thing of Being Black can illuminate a mechanism functioning at the level of the Thing of Being Human. However, the nagging issue from this research remains as to what produces the âstereotype threat.â That is, is it a natural phenomenon that can be found across time and space?â
from ââCome on Kid, Letâs Go Get the Thingâ: The Sociogenic Principle and the Being of Being Black/Humanâ by Demetrius L. Eudell in Sylvia Wynter: On Being Human as Praxis by Katherine McKittrick, ed.
Additional citations: [36, 38] Charles H. Rowellâs âIt Is through Poetry That One Copes with Solitude;â [37] Maryse CondĂ©âs NĂ©gritude CĂ©sairienne, NĂ©gritude Senghorienne;â Jean BernabĂ©, Patrick Chamoiseau, and Raphael Confiantâs Elogie de la CrĂ©olitĂ©; [39-40] Carter G. Woodsonâs The Miseducation of the Negro;[41-2] Claude Steeleâs Thin Ice










