August 23, 2023 - 1:00pm

The New York Times writer Charles Blow has a proposition for black Americans: namely, that the great migration of the early 20th century must be reversed. Yesterday, in the same paper, fellow columnist Tressie McMillan Cottom wrote about the South’s sorority culture which, advertised through TikTok, displays “neo-antebellum white Southern culture” to the world. “Bama Rush”, the trending University of Alabama sorority, “is very, very white” and, for this as well as various other reasons, the “proper place for [it] is the past”.  

Perhaps Blow’s piece holds answers to Cottom’s “impulse to diversify Bama Rush”. He thinks that black Americans should leave the northern cities and move or return to the South to “reclaim” it. In doing this, he argues, black people will have the opportunity to build up political power in municipal and state governments, and in turn influence national politics to the benefit of the black community, namely in addressing systemic racism. 

In some sense Blow’s proposal is reminiscent of the short-lived Black Belt thesis of the 1930s floated by the Stalinist Communist Party, which defined black Americans in the South as an “oppressed nation” that had the right to self-determination. Some strands of that tendency sought to cut out an independent “New Republic of Afrika” from the union; others like Oscar Brown, as with Charles Blow now, wanted to create a black majority state under the auspices of American federalism and not secede from the Union.  

In any case, it’s a quixotic dead end that would backfire if actually implemented. African Americans don’t make up a large enough population in America to hold down sufficient state plurality to secure such a racial policy. While there is some reverse migration already happening, due to economic factors, turning it into a conscious racialist political project is a different matter, and only serves to further degrade American politics. More, it reveals how supposed liberals, the sort that religiously read the New York Times, can smuggle reactionary racialist ideas under the apparently progressive language of racial justice and empowerment. 

Blow’s proposition assumes that “black people” form an actual political constituency that speaks in one voice, when there are all sorts of fissures and cleavages that exist within “black politics”. To not recognise this is to have a meagre understanding of diversity. This might be politically beneficial for the black professional class, and those Adolph Reed has called “the guild of racial spokespeople”, the same segment that promotes a 1619 view of American history, but is not the same thing as being beneficial for black people in general.   

There are examples of black demographic power and the black political class governing at a city level in Detroit, Baltimore, Chicago and Washington DC. That this has barely improved conditions for the poorest black Americans reveals that social problems, whether poverty, education, health or crime, are not “racial” in character and that an increase in “black power” will not solve them.

There’s no evidence to presume that scaling this up to the state level would yield any better results for black Americans: at best, it would only really benefit the Democrats, to whom the black political class are wedded, in terms of Senate seats. And that is what matters to them ultimately. 

As Albert Murray once put it in his magnificent The Omni-Americans, US society is a “mulatto” and “irrevocably composite”. Even “for all their traditional antagonisms and obvious differences, the so-called black and so-called white people of the United States resemble nobody else in the world so much as they resemble each other.” 

The likes of Charles Blow would have us believe that white Americans and black Americans and all the other ethnic groups represent different ethnoses that are hermetically sealed from each other, when in fact they comprise the same demos: the American people. It’s about time this fact was taken seriously in American politics. 


Ralph Leonard is a British-Nigerian writer on international politics, religion, culture and humanism.

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