The Representation of Race in Mass-Media

Race as a conversation, has emerged from society romanticizing the idea of biological and psychological differences existing amid various paganal groups. To comprehend and analyze the phenomenon of this racial dilemma, bingle moldiness have a complete under jump tabuing of how passionure and identity execution hand-in-hand within our society. By controlling most of the social institutions, much(prenominal) as spate communication, politics and corporations the dominant culture methodic every(prenominal)y everyplace indi send wordts and exploits the heathen minority groups, in dedicate to establish its own cultural identity. peerless much(prenominal) institution is mass media- an fabrication that not solo historic all in ally oppresses ethnic minority groups such as Afro-Ameri rears, exactly also diminishes their societal post to that of a second- categorize citizen through the use of stereotypical standards. Because, it is controlled rifely by the tweed lib perio dl elites- an autocratic, financially driven organization, whose primary(prenominal) objective is to hold dear the equity of clean-living culture mass media industry is therefore, forced to bend all moral conventions, in order to present ethnic minorities as antagonists.The ideas of Henry Louis furnish Jr. and Stuart pressure group accurately represent the century-old exploitatory and oppressive nature of mass media- an industry that has perpetually employed racialized discourse and racist expressions against ethnic minorities such as Afro-Americans, in order to pose them as subordinate. Stuart Hall, a cultural theorist and sociologist from the United Kingdom, suggests that kindity should merely not just study the theme of culture, tho when also vision it as a primary source of social interactions (Proctor 16).Because culture is a site of an ongoing struggle of power betwixt different ethnic groups, what Hall is suggesting is that, one should merely study it with th e mind discipline of exposing each and any one its negative consequences on humanity. According to Hall, in American culture, the mass media industry is one of the main reasons why such a power struggle continues to exist within our society.He describes mass media as an industry that not only generates and influences the beliefs of mankind, but also produces agencys of the social beingness, images, descriptions, explanations, and frames for understanding how the world is and why it works as it is said and shown to work (Hall, The Whites 19). Since the beginning of time, lean has played a vital role in the transformation of human spirit. Therefore, as long as this ideal exists in our society, mass media go forth continue to exploit it for financial profits.During the eighteenth-century, racial stereotyping was so widespread in the United States that any il impulserator could pick up a pen and get off minorities based on the two themes of their lack of culture and innate lazi ness (Hall, commission 249). These caricaturists and cartoonists degraded the African-American community by exaggerating their physical characteristics plumping noses, frizzy hair, wide faces, dark complexion, thick lips and hips, etc (Hall, mental representation 249).Hall describes such a form of ethnic discrimination as a racialized regime of representation, a phenomenon that continues to exist, even in the twenty-first century (Hall, The Whites 26). throughout chronicle, African-Americans have always been presented as a bleed that is juvenile, one-dimensional, and greedy for silver and sex, and perpetrators of violence and crime (Hall, Representation 272). The uneven distribution of power in American culture has allowed the color cosmos to characterize the lives of African-Americans as inferior, an objectification that has been rigid in time and space.Popular representations of racial stereotypes against African-Americans can be examined in the American cinema of the mi d-twentieth-century. Donald Bogles 1973 critical study titled, Toms, Coons, Mulattos, Mammies, And Bucks an interpretive history of sullens in African call fors analyzed the five main stereotypes that were customary in Hollywood celluloids of the fifties and mid-sixties Toms- the good Negros, who were always chased, harassed, hounded, flogged, enslaved, and insulted (Bogle 6).Coons- a minatory child who was unreliable, crazy, lazy, subhuman creatures good for nothing than eating watermelons, stealing chickens, slam crap, or butchering the English language (Bogle 7). The Tragic Mulatto- a funfair skinned, mixed-race woman, with whom the viewers sympathized, because she was refused entry into the light community because of her tainted blood (Bogle 9). Mammies- the predominant black female servant who was big, loud, bossy, obese and self-sufficient (Bogle 9).Finally the no-account Bucks- physically strong characters, who were always big, badddd niggers, over-sexed and savage, violent and frenzied as they lust for vacuous flesh (Bogle 10). According to Hall, the feature-length film that gave birth to such African-American characteristics was David Llewelyn Griffiths The Birth of a Nation, released in 1915 (Hall, Representation 271). The silent film provoked great controversy, because not only did it promote washcloth supremacy, but also depict the Ku Klux Klan positively as heroes- a secret white society that was destined to transcend humanity to salvation.Griffith, a firm worshipper in anti-miscegenation laws and white supremacy, portrayed the African-Americans as negative characters who were a affright to white integrity hence they had to be eliminated. Therefore, as the film demonstrates, white supremacy is upheld, and the good (whites) triumphs over evil (blacks) when the Ku Klux Klan physically assault the African-Americans, cauterise their houses down and lynch them in public (Hall, Representation 252).Karl Heinrich Marx, a historied German p hilosopher, political theorist and sociologist argues that society is comprised of two classes the exploited and the exploiters (Balkaran 1). He suggests that in any given society, one class ordain at last conquer the other(a) and exploit it thereafter, through any means essential (Balkaran 1). Looking back at the American society of the nineteenth-century, it is evident that there was an existence of such class system, one in which the white population overpowered the African-Americans, and forced them to be slaves (Balkaran 1).Even in present day, such a form of exploitation can be discovered in the racial stereotyping of ethnic minority groups. According to Stuart Hall, the uneven distribution of power amidst the exploited and the exploiters can not only lead to economic profiteering, but also physical violence (Hall, Representation 259). This power has such a strong influence that it can allow one to represent the other in any form desirable positive or negative.Hall describ es such a form of objectification as a racialized regime of representation, a phenomenon that has negatively influenced the lives of African-Americans for centuries (Hall, The Whites 26). In the eighteenth-century, American culture granted an unholy power to the white population- the authority over African-Americans forcing them to be slaves, hindering their achievement and confining them to lives to subordination. The white owners overpowered the black male slaves physically and emotionally by illustrating them as a gender, which did not have the apacity to own land or provide adequately for their families (Hall, Representation 262). As a result of the self-control of these male attributes, black slaves were portrayed to the rest of the world as adolescents, who could uncomplete take care of themselves or their families- a stereotype that is prevent, even in present day. Such stereotypes are only a reference to what has been conceptualized in fantasy by the ones who hold most o f the power (Hall, Representation 262).By representing the African-American slaves as lazy and incompetent, the elites are corrupting the minds of and perceptions of the general public. For Hall, racial stereotypes only present one-half of the story, the other half is where the deeper nitty-gritty lies (Hall, Representation 263). What he is referring to is the smell of a single racial stereotype leadership to two different and independent human perceptions. This idea of a icon meaning existing in a single stereotype can be examined in Antoine Fuquas 2001 motion picture Training Day.In the film, whenever Denzel Washingtons character, Detective Alonzo Harris acts masculine, he negatively portrays the African-American community as perpetrators of violence, in addition to promoting the stereotypical black dewy-eyed behavior. However, in accordance with Halls notion of an implicit meaning existing in every stereotype, one can see that the macho behavior is validating a much more di sturbing and involved white fantasy- that African-Americans are in fact aggressive, better endowed than their white counterparts, over-sexed and superspade (Hall, Representation 263).Henry Louis Gates Junior, an eloquent commentator on issues of multiculturalism and racialism argues that the direct correlation between race and racism can be disputed. What he is suggesting is that discrimination against ethnic groups is linked more to the phenomenon of power dealing than any biological assimilation (Daley 1). He believes that the notion of race is barely a fabrication, one with no real purpose with the exception of perfunctory discussions, because races, put simply, do not exist, and to claim that they do, for whatever misguided reason, is to stand on dangerous groundFor, if we believe that races exist as things, as categories of being already there, we cannot escape the danger of generalizing about observed differences between human beings as if the differences were consistent a nd determined, a priori (Gates 402). He is arguing that the notion of race has simply been incised in humanitys consciousness with one goal in mind- to restrain ethnic minorities to lives of subordination. Throughout the nineteenth-century, the Iroquois in Canada and the blacks in America were being forced into the so called civilized white Christian society, because the bodies of these ethnic minorities were deemed inferior.Therefore, Gates believes that the portrayal of minorities was due to the wrongful fight of racial characterization, a process in which one generalizes about the attributes of an individualist (and treats him or her accordingly). Such generalizations are based upon a predetermined set of causes or effects thought to be shared by all members of a physically defined group who are also mistaken to share certain metaphysical characteristics can have rather little to do with aggression or contempt in intent, even if the effect is contemptible (but often well-in tentioned) (Gates 403).According to Gates, not only does this form of representation lead to a racist benevolence, paternalism and sexual attraction towards African-Americans, but also a romanticizing of black culture (Daley 2). This form of racial representation was condescending to the African-Americans, because it envisioned them as having instinctual physical, structural, and biological characteristics of greed and violence. Through the use of mass media, white supremacists stand for black culture as being an entity that was separate from the African-Americans (Daley 2). muss media at time of the twentieth-century played a vital role in forming and reflecting public opinion on the issues of racial representation and discrimination. As a result of media, the word Negro began to be associated with the balance of power in society. It became a metaphor of the conflict between good and evil, educated and barbaric, schoolmaster and servant- a fight for the control of power a strugg le that was etched into the consciousness of all Americans (Daley 2).By negatively representing the African-Americans, mass-media had caused a division between the blacks and the whites- a rift that is still evident in twenty-first-century not only in the United States, but all over the world (Daley 2). One can argue that not only has this gap dictated every discussion related to race and racial bias of our time, but that it will continue to do so for centuries to come with no end in sight. Media will continue to depict African-Americans as individuals who perpetrate violence, and are only motivated by greed and ex, because this approach allows the industry to gain a mass audience- a predominant white population that believes in white supremacy and wants to see the black race oppressed and destroyed. Linking back to Gates view on minority groups being confined to lives of subordination in the eighteenth-century, one can see that mass-media in present day carries out the same form of oppression. Because the industry is driven by monetary profits, it employs racial prejudice in its broadcasts, and enforces certain negative stereotypes against minorities, in order to confine them to deteriorated lifestyles.The American cinema of the mid-twentieth-century is regarded by many cultural sociologists as an era that promoted the positive representation of African-Americans for the first time. Motion pictures released in the early fifties enlightened the general public of the sensitive issues of race and stereotypes. In spitefulness of the industry being controlled predominantly by the elite class of White-Americans, the films that were generated, characterized the black community as positive role models.A clear-cut theoretical account of such positive racial representation in mass media can be found in Stanley Kramers The Defiant Ones, a 1958 cult classic, in which the character of Noah Cullen portrayed by Sidney Poitier disregards the notion of differences in race i nstead assisting a white prisoner escape from jail. Not only did the portrayal of Noah Cullen allow Poitier to score a BAFTA award for best faker in a lead role it also secured his admission into mainstream Hollywood films.Following the success of The Defiant Ones, Poitiers on screen roles instantaneously exemplified everything that the stereotypical African-American figure was not (Hall, Representation 253). Even though the white elites controlled American cinema, they continued to construct characters for Poitier in such a way so as to positively portray the African-American community. His film characters were widely accepted by the white population as one of their own, because the morals, and behavior that he exhibited, met the standards of the mass audience (Hall, Representation 253).Poitiers characters represent the quintessential Caucasian male one who was fluent in English, well-educated, cause to be perceived and had proper table etiquette (Hall, Representation 253). His tory had repeated itself in the matter of Sidney Poitier, because by portraying the role of a reformed African-American male, he relinquished the very little power that he had, to the white elites. In the eighteenth-century, the White-American population established its identity by means of absorbing ethnic minorities into their so-called civilized Christian body.Because white elites had transformed Poitiers African-American character, from an un-cooperative, over-sexed, savage beast into a sexless, docile and sterile civilized human race he no longer posed a threat to the integrity and dignity of white culture (Hall, Representation 253). In the late sixties and early seventies, American cinema implemented different strategy, in order to financially exploit the African-American community. The industry introduced a new class of African-American heroes- individuals who challenged the notion of white culture as superior to all others.Case in point, Gordon Parks 1971 box office succes s, Shaft, in which the main character- a black detective disputes the very existence of white senile power in American society (Hall, Representation 271). To attain level best pleasure in his mythic life, John Shaft resorts to violence, drugs, illegal coin and sexual relations with white and black women (Hall, Representation 271). The stereotypical notion of an African-Americans child-like dependency on the white community that had been prevalent since the eighteenth-century could no longer be applied to John Shaft, because he was positive and self-sufficient.Because, his elegance and charisma appealed to the African-American audiences, they were susceptible to the exploitation of the film industry. forbidding viewers were able to identify with characters such as John Shaft, because they represented a mythic life- one which was glorious and heroic (Hall, Representation 271). They flocked to theatres by the thousands, in order to watch films that depicted the triumph of black ov er white, but what they failed to recognize was that such movies were only produced so that they could be financially exploited.Word Cited Balkaran, Stephen. Mass Media and Racism. Yale University. Oct. 1999. Web. 03 Dec. 2009. http//www. yale. edu/ypq/articles/oct99/oct99b. htmlfn1. Gates, Henry L. Race, writing, and difference. Chicago University of Chicago, 1986. Hall, Stuart. Representation cultural representations and signifying practices. London Sage Publications Ltd. , 1997. Hall, Stuart. The Whites of Their Eyes Racist Ideologies and the Media. London capital Linings, 1995. Bogle, David.Toms, Coons, Mulattoes, Mammies and Bucks An Interpretive History of Blacks in American Films. New York Viking, 1973. Mike Daley The representation of race in mass media. Mikedaley. net. York University. Web. 03 Dec. 2009. http//www. mikedaley. net/essay_raceinmassmedia. htm. Procter, James. Stuart Hall. London Routledge, 2004. Balkaran, Stephen. Mass Media and Racism. Yale University. Oc t. 1999. Web. 03 Dec. 2009. http//www. yale. edu/ypq/articles/oct99/oct99b. htmlfn1.