Cathy Cohen’s (1999) theory of secondary marginalization helps to explain why the needs of some members of Black communities are not prioritized on “the” Black political agenda; indeed, some groups are ignored altogether as mainstream Black public opinion shifts to the right (Tate 2010). However, the contemporary movement for Black Lives calls for an intersectional approach to Black politics. Its platform requires participants to take seriously the notion that since Black communities are diverse, so are the needs of its members. To what extent are Blacks likely to believe that those who face secondary marginalization should be prioritized on the Black political agenda? What is the role of linked fate in galvanizing support around these marginalized Blacks? To what extent does respectability politics serve to hinder a broader embrace of Blacks who face different sets of interlocking systems of oppression, such as Black women, formerly incarcerated Blacks, undocumented Black people, and Black members of LBGTQ communities in an era marked by Black social movements? We analyze data from the 2016 Collaborative Multi-Racial Post-Election Survey (CMPS) to assess whether all Black lives matter to Black Americans.
This article contributes to the study of racial-group politics by examining how Black and White Americans create authentic racial identities through the regulation of ideological adherence to color-consciousness and color-blindness, respectively. The article first theorizes about the relationship between racial ideology and racial authenticity. We then illustrate our hypotheses through an analysis of responses of Black and White racial group members to Black conservatives and White racial justice activists, whose viewpoints and agendas are read as contradictory to the broad goals of the majority of their racial counterparts. We explore, through an examination of empirical instances of chastisement, exclusion, and public deauthentication of individuals who deviate from the dominant ideology of their racial group, some of the ways Black and White Americans attempt to control in-group political behavior and to enforce indigenous standards for group-based public representation.
In the United States, Blacks overwhelmingly bear the brunt of gun violence. While Blacks are more likely to favor gun restrictions than are Whites, the influence of Black gun death on Whites’ attitudes about gun control has not been investigated. We advance a theory to explain White response to Black firearm fatalities: Black gun death is explicitly and implicitly racialized in the public discourse and imagination. The roots of the gun control debate are themselves likewise racialized, and portrayals of Black gun death has the potential to tap latent racial biases among Whites. As a consequence, exposure to routinized Black gun death either fails to move White opinion, or moves Whites to greater support for gun rights. The influence of race on White public opinion is particularly concerning in an era when health officials consider gun death a public health crisis. First, we evaluate this theory with a regression discontinuity (RDD) analysis of the effects of a highly salient gun death of a young Black boy in Chicago on Whites’ opinions about gun control. Relative to White people interviewed before the death, White people interviewed after the death record greater opposition to gun control. Second, we fielded a survey experiment, exposing respondents to the reported gun homicide of either Black or White thirteen-year-old boys. Relative to a control, respondents in the Black death condition are unmoved, whereas respondents in the White death condition report greater levels of support for gun control. Implications are discussed.
Donald Trump initiated his run for president by framing the United States as a nation in descent. Adopting the slogan “Make America Great Again,” he set his campaign against a backdrop of loss and declared a mission for reclamation. Numerous analysts claim that his candidacy and rhetoric galvanized white voters who feel left behind by changing times, but few have been able to provide direct evidence of a racialized sense of disadvantage, and most polls were not prepared to ask such specific questions prior to the Iowa Caucus. Using data from the National Study of Color-Blindness and Race-Consciousness—a unique nationally-sampled dataset fielded two weeks before the beginning of the 2016 primary election season—I demonstrate that Trump was not only the most popular candidate among white voters, but that he was especially supported by whites who think that their racial group fares worse in the job market than do black Americans, who feel that being white has been personally detrimental to their job prospects; who believe that there are generally more disadvantages to being white than there are advantages; and who disagree with the notion that systematic racism mainly benefits whites. My analysis argues that how whites think about whiteness mattered for their likelihood to support Donald Trump.
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