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THE IRREVERENT, EYE-OPENING, AND HILARIOUS BOOK THAT DARES TO ASK...
Why do so many high-profile black men date and marry the most ordinary white women?
Why do so many other black men desire and covet the company of white women?
And why does this subject deeply touch so many people of both races?
Are these provocative questions matters of love, sex, revenge, power, or politics? All of the above, asserts Rajen Persaud in this illuminating, no-holds-barred book that will have you laughing with recognition while fundamentally changing the way you see just about everything -- from sex and marriage to your own gender and race in all its foibles, pretensions, and ultimate possibilities.
Challenging every one of our preconceptions about mixed-race relationships, Rajen Persaud's commentary lights up a topic that has only deepened in intensity and relevance in the decades since Sidney Poitier asked the world "Guess who's coming to dinner?" The answers, so deeply ingrained in our fabric as a nation and even grounded in our past, force us to look at ourselves and our culture with new eyes while pondering matters of
CELEBRITY: From Michael Jordan to Bryant Gumbel to Tiger Woods, high-profile affairs and marriages with no shortage of controversy.
SEX: Are black men choosing white women -- or rejecting black women?
RACE: How white male insecurity is the key to understanding racism.
RELATIONSHIPS: Is it more than love that brings the races together?
POLITICS: How fear is used to gain power, from sexual politics to global war.
MEDIA: How movies and television keep black men running to white women.
...and much more. Get ready for Why Black Men Love White Women -- and finally understand the relationship phenomenon of our times.
- Sales Rank: #1820506 in Books
- Brand: Brand: Gallery Books/Karen Hunter Publishing
- Published on: 2007-10-09
- Released on: 2007-10-09
- Original language: English
- Number of items: 1
- Dimensions: 1.05" h x 6.40" w x 9.48" l, 1.02 pounds
- Binding: Hardcover
- 288 pages
- Used Book in Good Condition
About the Author
Karen Hunter is a Pulitzer Prize-winning journalist, a celebrated radio talk-show host, and co-author of numerous New York Times bestsellers, including Confessions of a Video Vixen, On the Down Low, and Wendy's Got the Heat. She is also an assistant professor in the Film & Media Department at Hunter College
Excerpt. © Reprinted by permission. All rights reserved.
Chapter One
Soiled How come you motherfuckers don't bring no white bitches when you come up here? -- Richard Pryor, to a white man coming to a black whorehouse
Background
Throughout American history, the white male and the black female have had an open sexual relationship. Not consensual, by any means. It was born out of rape, humility, and control. During slavery, whites "introduced the house slaves to white ways, minimal education and non-consensual sexual relations." It has long been held that even the father of the United States, George Washington, had sexual intercourse with his female slaves and it was this behavior that may have resulted in his death. He reportedly caught pneumonia because of his frequent visits to the slave quarters, which were less fit for human habitation.
The most perverse celebration of these associations was Thomas Jefferson's relationship with one of his slaves, Sally Hemings. Many have celebrated it as a romance of the forbidden fruit, but, as Randall Robinson asserts, "Jefferson was a slave holder, a racist, and -- if one accepts that consent cannot be given if it cannot be denied -- a rapist." Black people at this time had no rights and were considered the property of white men to do with as they pleased. Robert Newsome, a sixty-year-old slaver, "needed more than a hostess and a manager of household affairs; he required a sexual partner. Newsome seems to have deliberately chosen to purchase a young slave girl to fulfill this role...." It is certain that "from the moment he purchased Celia, Newsome regarded her as both his property and concubine." And "[o]n his return to Callaway County, Newsome raped Celia, and by that act, once established and defined the nature of the relationship between the master and his newly acquired slave." She was just fourteen years old and that was probably her first sexual experience. During this time, as well as much later on, "[f]ew black women reached the age of sixteen without having been molested by a white male."
Without any rights, legal recourse, or protection from local, state, or federal authorities, a black woman could make no decision concerning anything that affected her life. There were no battered women's shelters, NOW movement, rape crisis center, NAACP, Al Sharpton, or any support sympathetic to her discomforts. She was completely incapable of rejecting her master's wishes. Her choices were to do or die.
This was the beginning of the soiling of the black woman in America. It was especially devastating when seen through the spectacles of black men. The experience painted an unflattering picture of her that has remained in the mental albums of black men. She was reduced to a sexual brood mare to increase the slave population, which helped to create the enormous white wealth that further empowered the colonizers, as well as satisfy the slaver's salacious sickness, degenerating her to an ejaculatory dumping ground for the grotesque pleasures forced on the conquered. There is no denying "that the white man has had the chief hand in undermining the morals of the Negro women. He has been living in concubinage with them for over three hundred years!" In The Souls of Black Folk, W.E.B. DuBois said, "The red stain of bastardy, which two centuries of systemic legal defilement of Negro women had stamped upon [this] race, meant not only the loss of ancient African chastity, but also the hereditary weight of a mass of corruption from white adulterers, threatening almost the obliteration of the Negro home." One slave recalled: My marster owned three plantations and three hundred slaves. He started out wid two 'oman slaves and raised three hundred slaves. One wuz called "Short Peggy" and the udder wuz called "Long Peggy." Long Peggy had twenty-five chilluns. Long Peggy, a black 'oman, wuz boss ob de plantation. Marster freed her atter she had twenty-five chilluns. Just think o' dat -- raisin' three hundred slaves wid two 'omans.
Harriet Jacobs in her slave narrative, Incidents in the Life of a Slave Girl, recounted:
For years my master had done his utmost to pollute my mind with foul images and to destroy the pure images inculcated by my grandmother....
He tried his utmost to corrupt the pure principles my grandmother had instilled. He peopled my young mind with unclean images, such as only a vile monster could think of. I turned from him with disgust and hatred. But he was my master. I was compelled to live under the same roof with him -- where I saw a man forty years my senior daily violating the most sacred commandments of nature.
Dirt floors, barns, cotton fields, slave houses, back porches, bathrooms, outhouses, and any place one could imagine served as the theater for the slave master's pornographic exploits. Not only was the black woman brought down, but she was now dirty, used, abused, passed around, and been around.
The Contrived Goddess
On the other side, the white woman was held up as the pure, Christian, ideal example of womanhood and, more important, she was completely off limits to the black man. If the eyes of a black man were to land on a white woman, it could mean death. Black men were dehumanized through whipping, hanging, castration, decapitation, burning, drowning, dismembering, and various other forms of atrocious human behavior, simply to right the wrongs of a casual glance, a practice that is still in vogue in modern American society. In 1989, Yusuf Hawkins was shot to death in Brooklyn because he was mistaken for someone seeing a white girl. And in 2003, an eighteen-year-old Georgia high-school football player was sentenced to ten years in prison for having sex with a white girl who was two months from her seventeenth birthday. It was consensual, but when her father found out, he forced her to say it was rape.
Historically, "[c]hallenging the word of a white woman just wasn't done."
Consequently, the white woman eventually developed a cry of omnipotence. All that was needed was an accusation against a black person to trigger the wrath of her male protectors. Even if she cried wolf, there was guaranteed punishment for the accused. Charles Stuart tried this tactic after murdering his wife in Massachusetts and blaming it on a black man. He wanted insurance money to open a restaurant -- she was eight months pregnant when he shot her in the head. As a result, many black men were harassed and detained, and one was arrested who "confessed" to a crime Mr. Stuart was later found to have committed. Susan Smith used it to try to scatter the scent of suspicion after she drowned her children and blamed a black man for kidnapping them.
In the summer of 2002, Bryant Gumbel's son, Bradley, was arrested and held for twenty-four hours because a white woman said he looked like the man who attacked her. Not long after, the entire state of Florida was on lockdown as the world watched three Muslim men detained for seventeen hours because some white woman said she heard them talking suspiciously.
And the story of fourteen-year-old Emmett Till -- who was snatched from his bed in the middle of the night, tortured for days, and tossed into the Tallahatchie River in Mississippi with a seventy-five-pound cotton gin fan around his neck and a shotgun hole in his head for whistling at a white store clerk in the 1950s -- still remains a shameful part of American history.
"Dare I ask how does it feel to have a horrible crime committed in your name?" wrote Nikki Giovanni.
While the black woman could be violated at will, the white woman's comfort was protected with the ultimate price. In this case, the death penalty was not law but habit as the casual killing of black men became sport. This environment helped to greatly increase any interest the black man may have had in the white woman. If the black man had no innate interest in the white woman, he certainly would have developed some just out of curiosity. Anyone would be intrigued by what was being protected. A Ph.D. in human anatomy and genetics would find interest in a white woman if he was denied access to her. Just being denied the ability to even look at someone would create an interest, and over the years an obsession would develop -- a phenomenon that is still evident in many black men.
Sexual Distance
The more the black woman was soiled, the more the white woman was deified. On many occasions, even looking at a movie poster with a white woman on it was criminal, as was brushing past her, looking her in the eye, or being in the same room alone with her. As the physical and social distance between the white woman and the black man increased, the psychosexual distance between the two decreased, developing a mutual interest. One could view this as a psychological rubber band. Left alone, the opposing sides of the rubber band are not drawn together, but pull them apart and the slightest give sends the two rushing toward each other.
Additionally, the white man's relationship with the black woman and his protection of white women created an appetite of vengeful lust within many black men, as well as a deep interest by the white woman. Interactions between white men and black women were in your face and very difficult to ignore. It was not subtle, or on the down low; it was vile, repugnant, evil, and unforgiving. The experience coined the most used word in America when describing someone or even something that is despised -- motherfucker.
There was absolutely no respect for the emotional existence of the black family. Entering slave quarters, the white man would walk past the black man and his children and defile any black female at will. That female could even be a child and often was. He would also warn the black man that the experience had better be good; and oftentimes the black male would pledge that it would be good, as if to provide the rapist a sexual guarantee. On the way out, the rapist would arrogantly acknowledge that it was good and r...
Most helpful customer reviews
101 of 117 people found the following review helpful.
A Subjective View Packaged as Scholarship
By Terence B. Washington
Before you read this book, know that the author is a stand-up comic. He slyly presents his opinion as researched fact and draws conclusions based on these "facts." Rajen Persaud begins with a supposition--black men "love" white women--that may have been backed by some study that some sociologist has already conducted but is absent from this text; in the end, we just have to believe him. That's page one. Persaud continues the trend of faux-scholarship, trashing Phillis Wheatley's historical worth based on ONE POEM and painting Condoleezza Rice as a traitor to the African American community simply because she studied Russian. He calls Alan Keyes a "self-serving ingrate" for describing slavery (not the American history of slavery, but slavery in general) as "in violation of the fundamental premise of human dignity... not a racial issue." Valuing black lives over those of others is inherently racist, Rajen Persaud--shame on you. The author seems unsure whether this book is supposed to be a scholarly work or a work of humorous observation like that of Chris Rock or Richard Pryor, who are cited frequently. The biggest difference between Rock and Pryor and Persaud is two of them are funny, and the other one wrote this book. Unfortunately, "Why Black Men..." is either a sociological study that doesn't hold up to basic principles of proof and argument or a funny book that, frankly, is too pretentious (and un-funny) to be comedic. Rajen Persaud doesn't know which it is, and neither do I.
The title "Why Do Black Men Love White Women?" is only an attention grabber for a 264-page rant. Understand before going in that the author's opinion was the major source of fodder for this book--don't let the wealth of fancy quotations fool you.
9 of 19 people found the following review helpful.
funny, enlightening and an eye opener!!
By Amazon Customer
i am feeling this book for real. This book was recommended to me by a friend. Once I started reading the book, i could not put it down, the book discusses some of the reasons behind why some brothas may feel the need to date outside their race, Personally ,there is nothing wrong dating outside one's race as long as there are no ulterior motives behind that but its really twisted when one dates outside of their race because they believe it would raise their profile, create "beautiful light skinned children" even get them a "green card" or because they have no self love for themselves or race. I got an important truth from all this.. that of self love and respect for my race. Highly recommended for my sistahs and brothas who feel they can handle a few home truths.
Rajen well done , God bless you and keep up your good work.
14 of 23 people found the following review helpful.
The psychosexual History of America in four uneasy pieces
By Herbert L Calhoun
This is a devilishly clever "Black woman-centric" book that everywhere shines a new interesting light in the four corners of the American disease of racism. In doing so, this author brings vividly into focus a new more honest historical picture of that disease. And the results aren't pretty.
While it is a mostly heartfelt anecdotal presentation of a rich selection of vignettes and nuggets taken from his own personal experiences as a filmmaker and comedian, there is also a great deal of passion, wisdom and a mountain of common sense folded into these stories. They don't just cover ordinary people but also celebrities and similar structures of psychosexual habits in races in other countries. But however clever, honest and heartfelt, sadly it is not to be mistaken for serious social science research. Yet, it must be said that in any case this is almost beside the point since everything he says here is said with such devastating clarity, with no small amount of wit, minces no words, protects no sacred cows other than black women, and most importantly, even though it cannot be taken as serious social science research, has the full ring of truth. That is a lot for one book published in the USA.
My first criticism of the book is that the author failed to take even the minimum time to survey the social science literature, or even the Bureau of Labor social statistics, or new developments in social psychology, and most egregiously of all, not even elementary Freudian psychology, to see what they all had to say about the issue of cross racial sexual behavior, or about the psycho-dynamics and pathology of the sexual mentality and habits of peoples in race-sensitive cultures. Had he done so, a whole new world of data would have opened up to him and he might have been able to jump some of the many landmines and hurdles that I believe in the end finally did his ad hoc and impressionistic analysis in. The author is much too bright not to have known that he was sitting on booby-trapped terrain with landmines everywhere. This is so for many reasons; the least of which is not the fact that it is an extremely sensitive issue on both sides of the racial divide. But more importantly, because psychosexual sensitivity is one of the many residual and secondary effects of America's number one disease: racism. And in this case, it is almost a truism that these secondary diseases all tend to be much worse than the original disease itself.
My second criticism is a much more serious one. Implicit in the author's intellectual posture is a failure to realize that his "black worldview" is a wholly owned subsidiary of the same "racist white worldview" that he criticizes. Both greatly diminish our humanity. He seems to think that the artificial split of the "racist white worldview," into two improper mutual exclusive equally racist immoral subsets of "white" and "black" is all there is to our humanity; that there is no way to escape this existential trap. So all that is left is to choose one side or the other? And of course since the white side is by racist definition, a moral atrocity: therefore nothing is left but to choose the black side.
However, this deeply embedded "dead man's choice," between either "black racism" or its mother, "white racism" as an existential posture is just another hallucinatory byproduct of being embedded in a racist paradigm in the first place. It is another second order or residual effect of racism. Our humanity is larger than this implicitly constricted paradigm. It HAS to be larger than this constricted psychosexual madness, or else we are all lost to the madness. Otherwise there is no hope. And as bright as the author is, why he fails to see that there is a larger more human paradigm just above the madness (and apparently just above his head) is surprising. He unwittingly operates fully within the grip of the gravity of racism with no awareness that he is doing so. He is scarily comforted by working locked behind the screen of black racist (Black woman run) orthodoxy: believing that having the moral high ground in a cesspool of bifurcated racism has some intrinsic value and meaning? Yet, the truth is that it too is just another ghost of the slave plantation: a wholly own subsidiary of the racist madness of white supremacy.
Mr. Persaud is locked into the same racist jail he is flailing against. He is bumping his head against the walls and not hearing himself or seeing the blood of his own self-inflicted wounds.
As he delves into his subject matter the author sometimes is guided by intuition; at other times by his hip New York style and his passage into the ether of the literary and artsy world of comedy and filmmaking; and at still others times by his own innate and immense talent for unvarnished storytelling. I love the fact that he mines the comedians, the only real truth tellers left in America, especially my favorite Richard Pryor. Altogether it is an enticing smorgasbord that is both entertaining and enlightening. But all his talent and honesty does not render his task any easier. There are endless subtleties to issues such as cross-racial sex. One cannot mine just a few of ones own personal vignettes and hope to get it right. It is not possible. That is why, at the end of the author's many "streams of consciousness," his many vignettes seem to devolve into a can of worms that cannot be easily un-tangled. His collection of stories, beg the question of where is the over-arching theory? The one desperately needed to pull and hold together the many loose strains that seem to lead everywhere, which is to say, to nowhere? The larger "anti-racist" paradigm is where our collective humanity must lie.
The author's Story
What 400 years of racial madness has done to our culture is to send our collective humanity cascading downward -in a virtual tailspin into the bottomless pit of its least common denominator: psychosexual fears. And this ignominious end point is "scary unconscious sexual yearnings" at each of the four corners of our nation's psyche.
Black men hate black women because of what white men did to them in slavery, because of the power racism has handed over to them, because of their own impotence in a white run world. And as a consequence, they desire white women both because they are considered untouchable, and out of revenge for their own powerlessness, and for what white men have done to blacks and to our collective humanity as a whole.
Black women desire white men to improve the genetic characteristics of their offspring (especially their skin color and texture of their kids hair) and to be able to finally feel what "real masculine power" is like. They hate black men for not being able to protect them or being unable to provide for them, and for being little more than sperm donors; that is to say for their utter powerlessness in a world run on being powerful.
White women want to taste the raw savagery of the forbidden black buck: the ultimate fruit being the black phallic, and to free herself from the vise grip of the sexually insecure white male, and his smothering paternalism disguised as protection, but which is in fact just a ruse for his own immense sexual fears and insecurities.
And the final leg of this four-cornered stool of race-based sexual pathology is the white man, who wants a black whore behind every closet door, but also wants to keep the black man at bay, from reeking revenge and thus from the white woman's bedroom, where she sits there quietly like the Virgin Mary on a pedestal. But most important of all, at the same time, he wants to control the action going on in all four corners of the drama, making the world safe for white male sexual fears. This is basically a summary of the author's very entertaining but nevertheless rather convoluted set of stories.
Clearly the "grand Hotel" for all the machinations taking place at the four corners of American society, is white supremacy. Whenever sex is involved, white supremacy is quickly deployed and orchestrated by the white man like a demonic conductor of a symphonic orchestra. White supremacy becomes the evil gravity by which he succeeds in structuring a corrupt racist social reality and social order based on skin color gradations and hidden prohibited cross-racial sexual desires, including his own. According to this author, one of the many unintended consequences of this arrangement is the fact that inescapably (and unwittingly) we have all become actors in this low-level pathological psychosexual drama. Apparently (and this is where the author's story become murky for me), the white man's only objective is to maintain power over this, his own self-made creation? However, I believe that positing an implicit theory that maintaining power "in the abstract" is the reason for all this madness, drastically over-simplifies the problem, ceding in the process, too many godlike attributes to the white man and to the overarching paradigm of white supremacy. On the surface, the "pursuit of power in the abstract" may indeed seem like a worthy pursuit. However, why is the pursuit of power so important to the white man? How and from where did he acquire his godlike powers? Where is the humanity in such a pursuit? Are we then to deny that white men also have souls and are also motivated by normal human concerns? That he too is a fallible creature who in the end also seeks the same as the rest of humanity: nobility, honor and peace for his soul?
But clearly there is less humanity, honor, and peace in this "supposed" empty and abstract pursuit of power than there is in those being manipulated by it. Why is the white man taking the "moral low ground" in his own self-made drama? So something is missing from the author's loosely woven together paradigm based on the guiding principle that our humanity is about the white man's pursuit of power. To make sense of all this bottled-up unconscious circular pursuit of power and sexual activity in the abstract, the author's story begs for theoretical direction grounded in fundamental human instincts. Thus his collection of vignettes is missing a central organizing theme, a more secure theory to guide the plot other than just the white man's empty pursuit of white supremacy through maximization of his power.
I believe Ernest Becker's notion of a cultural "Hero system" answers all such questions, and it must be left as an exercise for the author to examine the rich implications of this paradigm. To wit: America is a stage where dramas of heroism are performed. Scripts are written, roles are assigned, and plots are played out in the racist theater in the grand ballroom of America's Grand Hotel. In the end, the reward is self-esteem based on authentic meaningfulness, not power. According to Becker, man is first a spider who spins webs of meaningfulness. He is thus first a "self-esteem machine," and then much, much later a "power maximizer." But still this is a ten star effort. Touché!
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