|
El-Hajj Malik El-Shabazz (Malcolm X)
"Islam, revolution and racism" by Federica Mereu VIII The
materialism of racism
The American society is burdened by what Myrdal you/he/she had defined “the strange anomaly of the presence of the blacks in America” that it constitutes the so-called one “black problem”, one of the so many dilemmas of the “racial matter.” It still consists in that complex of economic, political and social problems irrisolti that torment the minority Afro - American. Poverty, emarginazione, discrimination and prejudices stickily survive to all the levels of the American reality and they are to the origin of the social unbalances that you/they periodically flow in serious racial so-called conflicts.
The dominant interpretations of the “black problem” you/they had always moved from the undisputed presupposition that America was a social system founded upon the elevated democratic prinćpis of the justice, of the equality and of the liberty; racism was exclusively set by these analyses on the plan of the values, understood as partner-psychological resistance from the white majority to the integration of the black minority as a pathological mental phenomenon, a moral aberration.
The formulation more famous than the “black problem” as “moral dilemma” it is that of
Gunnar Myrdal, the Swedish economist in that a footstep did ahead in comparison to the preceding interpretations, capsizing the responsibilities of this problematic situation and introducing the “the blacks' problem” as a moral problem of the Americans that you/they didn't coherently live with their prinćpis.
But, despite this, Myrdal kept on considering racism as a matter of individual conscience, the fruit of the systematic violation of the contained values in the Constitution, the result of the discrepancy among the “noble” democratic values and Christians of the “I believe American” and the real behavior of the individuals that is predominantly discriminating, selfish, dominated by the personal affairs.
According to the most acute analysis of that studies that have elaborated the thesis of the “duality of the democratic societies”, the incorporated discrimination in the same formal codifications of the law [cfr. Ferrarotti 1988: 106-107]. According to Martinelli and Horses the prinćpis of the American Constitution “(they were not able) ...permettere the emancipation of the subordinate groups, whose exploitation is integral part of the social economic system that has formulated such prinćpis” [Martinelli and Horses 1971: 14].
Malcolm X has the worth to have “internazionalizzato” the “black problem”, to have seen him/it in all of his Royal extension and course, to have framed him/it in an international dimension: “there is not any black problem, there is the problem of the society white racist and exploiter” [Malcolm X]. The “black problem” it was not only the problem of the black minority that he/she lived in the United States of America but the problem of all the dark men of the earth, oppressed and exploited by the same white man.
Malcolm X was able of to see, beyond the mask of the racism, his materialistic nature and to individualize the deep economic motivations that determine him/it: “you/he/she cannot be us capitalism without racism, these they are two phenomenons indissolubly tied the one to the other.”
|
