6/4/16

Social Media and Racism: Why I shut down my [personal] Facebook page (Extended Post)

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On a cool Fall morning - November 15, 2004, 2:24am to be exact - as I was perusing the web on a public computer in the lab during what was my 3rd year as a Vocal Performance Major at The Catholic University of America, I decided to go ahead and sign up to a new website that friends of mine had been gossiping about for the past few weeks. Per their conversation, the site was a network that, in the short nine-month timespan since its official launch, had amassed a following of College and University students that was so vast, it was very possible to find and connect with other young people whom one might have otherwise forgotten altogether, had the platform not been created. Old friends, distant family, even social enemies; slowly but surely, they were showing up on this website, and unlike its predecessors such as MySpace or Friendster, you could be certain it was them, as their public contact information was on display for anyone who was deemed their “friend.”

The website platform, of course, was Facebook.

At the time THE Facebook, as it was originally called, allowed for students like myself to be able to share bits of data, as well as clue in their friends as to their whereabouts, all the while creating a network of friends, family, and associates that was based in real-time connections and personal life experiences. As it progressed, the qualifications for registering as a member expanded from being a registered higher education co-ed, to simply being able to provide accurate data about oneself. Dropping the article prefix, Facebook saw major attention from the mainstream media when incidents such as the tragic shootings at Virginia Tech in 2007 saw frightened students exchanging information about where to go and what to do in order to be safe, as well as real-time updates regarding the status of the shooter and the victims. CEO Mark Zuckerberg and his team realized very early on, and through situations like the aforementioned, that this creation had the very real potential to become a world-changing digital platform, and capitalized on that potential with little hesitation.

Today, Facebook is a multi-million dollar business, with its stock value hovering above $100 per share. It’s current head count, as of 2015, is well over 1 billion registered users, and with the global population peaking at 7 billion people, we are talking about 1 in 7 individuals with a Facebook account at any given time, in most parts of the world. Because of its unbelievably expansive network, and registration/TOS guidelines that are decidedly far more lax than its previous versions, a member of this social network can create an identity and be involved in digital socialization in whatever ways they see fit. Through Facebook, you can, quite literally, be whomever you want to be, with the capacity to front that identity and your personal beliefs on as many sub-platforms as you are able. And now, with the advent of paid advertising, public pages, and monetized accounts, if you have the capital to do it, you can become a virtual superstar in whichever fields you choose.

Perhaps this is the reason why I stopped using a personal Facebook page. When you stop to look at it, it’s actually pretty terrifying. For the record, and before I go any further, anyone wondering about my public page can rest easy: til I’m convinced otherwise, it’s not going anywhere. However, as of June, 2016, I have decided to stop using Facebook as a direct social network platform. After building a personal page with a total friends list of over 1500 people that lasted for nearly 10 years, I shut down that original account. After taking a few days off from the site completely, I re-registered a new account, with an extremely limited number of friends, and a decidedly different presence. Still, it wasn’t enough to garner the maintenance of my peace of mind, and so, I deactivated that page, and created a completely private, no-friends account with the sole purpose of maintaining an administrator page with which to navigate my public one.

At this point, some of you are wondering why all the hoopla and exhortations over this. Why would I take myself out of this social media phenomenon, and why take time to write a blog about it?


Why, you ask? Well, if you’ve been following my social media presence over the past two years, the answer should come without too much thinking:

Stupid people and racism. Duh. :-).

During my original tenure as a very active Facebook user, I openly admit to [and am thankful for] being able to connect with many people with very little effort. I was able to share my thoughts, my music, and my information with an audience that would have otherwise taken me decades to cultivate, had I tried to do it manually. I was able to keep tabs on friends who weren’t close by or easily reachable by basic transportation. I got to relive memories with buddies from my old school days. And, most importantly, I got to build up my brand as a freelance musician, using Facebook’s various outlets to draw people to my work and keep them tuned in. That, above pretty much all else, was the reason I hung on in the year prior to my canceling my first account. I see now that it was a poor reason, and understand more clearly just how destructive it can be to find such reasons to stay connected to what had become a toxic form of social interaction for me.

Facebook wasn’t an addiction, per se - not for me, anyway - but it had certainly become a vice; one that had worked to destabilize my already highly distractive mental and emotional state. And it was over the last eighteen months that I got to see firsthand just how easily Facebook could make even the most important people in your life turn into complete monsters.

Myself included.

As I said towards the beginning of this post, a primary reason for my quitting Facebook was the racism that, after a certain point, made itself clear to me on a daily basis through my timeline (on the off chance there are readers who don’t do social media, a timeline is a basic live feed of posts and activity taking place within your network of friends on a given platform). It’s one thing to see things like a comment section on a Conservative news blog to get an idea of just how disgusting White America can be when talking about People of Color in various situations; this is par for the course online these days. It’s entirely another to see your childhood friends, people you grew up and played CYO sports with, talk about things like systemic discrimination, economic inequality, racial profiling, police brutality, and the ongoing struggle of marginalized communities with the kind of utter disdain and outright abusive intent that’s usually reserved for the most vicious of KKK leaders (on multiple occasions, I’ve had guys who went to college and played in bands with me call Black protestors ‘morons,’ and poor urban residents ‘animals’).

To be clear, I had kept a conscious arm’s distance away from talking about race in great detail prior to circa 2012-13. In spite of my intersectional existence as a mixed race Colombian adopted into an Irish Roman Catholic family, and all the material provided by that point of reference alone, I kept even my most visceral commentary on world events relegated to an objective, politically based critique. I recently confided in a friend that it was the execution of Troy Davis that began my “wake-up call,” and that the killing of Trayvon Martin solidified my commitment to looking more deeply into just how much racism was plaguing our world, both at home and abroad. What I found, of course, was that so much of our current socioeconomic trends, political divisions, and violent exchanges are deeply, firmly rooted in the prejudices formed through ethnic differences. Still more urgent was the realization that concepts like racial dominance, anti-Blackness, and White Supremacy were oftentimes at the helm of some of the most poignant moments in our recent history.

Through it all, and looking back, my Facebook page, while still promoting my music and keeping in touch with friends, took a turn towards the socially conscious, as I buried myself in news articles, professional research, and identity politics dialogue to find grounding for my newfound awareness. And my friends noticed. All of a sudden, from the shadowy corners of my friends list, people who had never had anything to say about anything else I was posting (including my LGBT/SGL advocacy) were stating outright on my page that not only was I wrong in how I was analyzing these problems, but that my convictions bordered on flat-out betrayal of both my upbringing and my privilege. In a sense, it’s as if they were saying I was lucky to have been raised in such an environment, and that any overtly critical thinking about that might imply I wasn’t grateful for what I had been given.

Seeing it all in hindsight now, I realized I should’ve just told those folks to piss off and stay the fuck out of my mentions or comment threads.

Yet, I engaged them all, arguing, for the most part, with patience and the preening specificity for which I had already become well known. I was met with verbal grenades. Not that I didn’t lob enough of my own, but the assault on my social media with some of the most magnanimous of postings was just shy of what they now call cyberbullying. I realize now that no matter what I may have said or implied, I didn’t deserve half the crap that was expressed to me through this forum, and should have confronted the people responsible for saying those things directly to let them know that they had crossed a line.

Again, all of this because I had now chosen to own the full scope of my identity, and discover just how much race continues to play in to the majority of our everyday lives.

It was several major events involving racially charged bouts of violence in the US on the part of law enforcement that drew everything I was observing to a head. The shooting of Michael Brown, the choking death of Eric Garner, and the questionable passing of Freddie Gray put me in direct opposition to several high-profile users within my network of Facebook friends. I was basically reprimanded like a schoolboy for pointing out that even in the damage caused during the Baltimore riots by residents, you couldn’t bring back the dead or undo the injustices carried out by local police and civic leaders. I was told that an associate of mine was an idiot for expressing how the arrest of violent White criminals (serial killers included) was comparably low-incident versus the patternistic manner in which People of Color are manhandled when being collared for the most petty of nonviolent felonies. And, what I think was the straw that broke the camel’s back, I was literally yelled at by a friend - a Detective - for stating the bare fact that even in the horror brought on by the bombing at the Boston Marathon, the body count was nearly half that of the execution-style killings at a Black Christian church in South Carolina by a young White Supremacist, yet we still had major portions of our population far more willing to express their hatred towards Muslims as opposed to condemning Dylan Roof for his despicable actions; more importantly, that his actions represented centuries of racial violence handed out freely by White Americans since they brought African slaves to cultivate the land they stole and conquered.

Put simply, it had become a shit show, and I’d grown tired of it.

Today, I hold no qualms about not holding back when talking about topics like race and discrimination, because I realize that the reasons I was holding back before stemmed from the kind of backlash I experienced in the final months before I shut down my 1st Facebook page. I was discussing these subjects with the logically false intent of seeking a middle ground, and even when doing that, I was met with a hostility that was not only undeserved, it was totally ignorant. Sadly, though, in restarting a new page in the fall of 2015, I recognized almost immediately that the people with whom I made the more conscious effort to include in my social networking world so as to maintain some sense of sanity were, in some ways, not much better. It was this period that made me realize that if I was to give my convictions a title, “Radical” would not be far off in describing them. I’m not sorry for that, either.

When I was told by a close friend that I was acting “a bit over-zealous” in talking about these subjects, I saw the writing on the wall. Healthy discussions with like-minded friends would turn into unnecessary arguments and text messages. I was hitting my head against a brick wall I had created, and it was making me even more crazy than when I was dealing with my racist former friends. Finally, after making some claims about the recent X-Men movie, the franchise’s culturally appropriative usage of the Holocaust, and having to explain the nuance in what it actually means to appropriate without being directly offensive, I pushed my chair away from my desk, stood up, and probably said something along the lines of: “That’s it. Enough.” Whatever the words were, they were some of the wisest I’ve uttered to myself in a long time.

Within 48 hours of that conversation, I closed my 2nd account, created my administrator account for my public page, and breathed a sigh of relief. No, seriously, it was like “Waiting to Exhale."


As long as this entry already is, I won’t go on boring you with my life after Facebook. One, because as per said entry, this is all literally over an extremely short amount of time. Two, because the whole point of detaching myself from the instant gratification of interpersonal social media is to regain some modicum of what we used to call privacy. Obviously, in keeping my public page open, I will be expressing my thoughts, as well as sharing my music with my followers, but because public pages have become a monetized effort, it’s less likely that what I share will be seen by people unless I promote it, and contrary to popular opinion, I ain’t shelling out monthly coins just so I can get a reaction from somebody when I talk bout redlining or rape culture. Baby boy’s got bills.

What I will say is that I’m convinced that part of the reason I decided to disconnect, in a sense, is because, whether people believe it or not, whether I like it or not, I’m growing up. Whatever it was that made me snap and get rid of this part of my social media identity, it felt alot like someone saying, “Dude, go do something else. You’ve got tons of other important shit on your plate.” And so, I defer to that voice, and look forward to reshaping what it means to be a thirty-something online. I have found that my other platforms, such as Twitter, Instagram, and Snapchat, have provided me with a way to express myself in real-time and not be accosted by lemmings who are just looking to be a pain in the ass or are so convinced that I’m wrong they can’t actually hold a decent conversation - this may change, but for now, it’s what it is. For the Nth time, http://facebook.com/pmurraymusic is still up, and anyone on Facebook is welcome to contact me there.

But as it stands, I’m actually excited to see how this all plays out. In some small, unimportant ways, making the choice to get rid of my personal page feels like I did the right thing, and anyone who knows me is well aware that I don’t do that as often as I should. That said, I’ll take the ‘W’ here, and hope that my online future is far more healthy and enjoyable than it has been.

I mean, it can’t get any worse, right?

5/20/16

#Justise4All No. 17

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⟦On Reparations⟧


DISCLAIMER: The following financial figures are a subjective projection using the concept of reparations for slavery using some basic research about the United States during the 19th Century, its economy, and its social divisions. This is in no way a definitive set of numbers from which one could be able to draw a defensible conclusion about reparations, as the life and workload of Black slaves varied from person to person, plantation to plantation, and state to state. This post is merely showing the crucial nature of restitution for those who are still suffering from the effects of the Diaspora and American Slave Trade. With respect to the myriad of investigation being done right now on these subjects, I highly advise the reader do their own research to be able to draw their own conclusions, but humbly offer my thoughts as a point of reference.

What a difference a year can make. That's the old saying when it comes to the passage of time, yes? And I think most people would agree that such a saying holds true in many cases. Life can change in a year. True, life can change in an instant, but if the lifespan of a human being remains generally uninterrupted by the ills of the world, a year can provide for lots of life-altering events. It's always interesting to run into people you care about after a year of not being around them on a regular basis. There's always lots of stories, new people, and (hopefully) a new level of maturity and respect that sometimes only 365 or so days can provide.

In this post, however, I wanted to talk briefly about what a difference a year can make in the life of marginalized People of Color in the United States, particularly what a year's work of unpaid labor finally being compensated might look like. I am, of course, referring to the bondage of Africans in this country as part of the American Slave Economy. For hundreds of years, Black bodies were treated as work animals, forced to endure untold suffering, misery, and despair at the hands of their White owners, as well as the White Supremacist society at large. This, to the tune of untold amounts of exponential wealth and prosperity for White America. Slave labor was undoubtedly the fuel behind the rocket launch of the US from her humble yet violently tumultuous beginnings into her place as a formidable world power, and it was the fulcrum behind any and all modern-day manifestations of racially discriminatory free market Capitalism.

In my view, and the views of many, our sovereign nation still owes those millions of Black bodies used as free labor and objects of limitless torture a debt it can never truly repay. Because of this, many Black Americans (as well as their allies) over the course of generations post-Emancipation have demanded that reparations be allocated to the descendants of the Diaspora as a means of economic restitution for the ongoing disparities that exist between Black Americans and their White peers. Some economists have speculated that such an invoice could total in the trillions, when taking into account just how many slaves were brought under subjugation, and just how long the practice existed here.

I know some of you are saying, "WOAH." Especially after reading the trillions part of that paragraph. In fact, this kind of sticker shock is the reaction I daresay is behind most of the pushback by the mainstream US. The notion that this country could owe anyone that kind of money with what some would say is no readily, visually accessible context as to why is a very real roadblock keeping most non-Black Americans from having the most rudimentary conversations about this subject, much less agree to some sort of implementation of the ideas already put forth.

But the fact remains that were slavery in "the land of the free" a labor practice into which its most prominent economic and political leaders did not invest exorbitant amounts of time or money, were this time in our history something that never happened, the United States would have never been able to do in little more than two centuries what her European predecessors had taken almost a millennia longer to achieve after the fall of Rome. Namely, dominate the global sociopolitical landscape with a stable civilization to the benefit of the most privileged of its Empire.

That all being said, here is a very generalized breakdown of what ONE YEAR of compensation for an enslaved African man in the United States of America COULD look like in the late 1800's were he paid for his labor, and what that amount translates to in terms of financial reparations today:


1.) In the 2nd half of the 19th century, one of the biggest natural exports being cultivated by Black slaves was tobacco. Through their tireless work under pain of physical abuse and death on plantations in places like North Carolina, tobacco leaves were harvested, bundled, and sent off to the mills of burgeoning Tobacco companies along the Eastern Seaboard.
2.) At the time, because there was a zero cost incentive for gathering raw materials for tobacco products, and because company owners worked the majority of their employees at a grueling pace for exceptionally low wages, Big Tobacco, as we often call it today, was able to get a big head start in advancing its profit margins and presenting itself as a mainstay commodity in the US.
3.) If we are to reference some of the first records of annual wages for different groups during this period, we find that workers in factories and mills for products like tobacco earned roughly one dollar a day if the worker was White, adult, and male.
4.) Looking at a suggested median workload for an enslaved Black man, taking into account also that he would most likely begin his labor as a child, it has been arguably agreed that he would be performing his tasks for six out of the seven days in a week, with a possible rest on Sundays. Keeping in mind that most slaves, particularly those working in the plantation fields, were constantly on-call for any number of demands by their owners, regardless of the day or time.
5.) An average lifespan for Black plantation slaves was 30 years of age, though often less, as opposed to the 40+ years of their White counterparts.
6.) Thus, if we use the model of an enslaved Black man, starting with his forced labor at the age of, say, 8 years old, and working til he was thirty, at which point he was likely to die from fatigue, sickness, mistreatment, or malnourishment, we are looking at a suggested average of 22 years of uncompensated labor at the hands of unprecedented cruelty.
7.) Breaking that median number down further, with the general age of consent/manhood being 15 years old, we are presented with a seven-year period of child labor, and 15 years of adult enslavement.
8.) At any given time post-Emancipation, Black American men looking for work were almost guaranteed to be paid, at the very most, 3/4 of what their White male counterparts were earning. More often it was less than half.
9.) Knowing this, if we take that approximately 50% differential and apply to it some of the figures presented here, we are looking at a 19th Century enslaved Black man working in the tobacco fields, never compensated for his labor, and missing out on $78 and $156 in annual wages, as a child and adult worker respectively, were he to be employed at a tobacco mill.
10.) Thrown into an inflation calculator that takes into account the various fluctuation of US currency and economic growth between 1850 - 2000, these annual wages come out to roughly $12,900 and $16,600 at the turn of the millennia for work in a tobacco mill being done by a Black boy and man respectively.

And that's just one year.

Taking into account the time span previously mentioned, the cost of reparations for just ONE Black American slave who lived and worked in the 19th Century could equal an amount upwards of $300,000. Again, this is not taking into account the massive amount of variables that could - and should - push that number far higher.

To some, $16K doesn't seem like alot of money over the course of 12 months. But if we are talking about a population of people who have been - and continue to be - denied the same opportunities to invest in themselves and be a more consistent component of the US economy (even though its buying power is some of the most expensive in the country), an extra income of $16K could spell the difference between being stuck in cyclical poverty and being able to start planning a future, a future that could involve owning real estate, building community centers/programs, and contributing to a more stable financial future. And being able to do that immediately, as opposed to waiting on some sort of windfall or relying on inadequate and racially discriminatory Government assistance programs, could be a boon for Diaspora descendants nationwide.


LINKS:

North Carolina and Tobacco: Historical Background
http://www.pbs.org/pov/brightleaves/historical-background/

The Oxford Encyclopedia of Economic History
https://www.researchgate.net/publication/237246292_Oxford_Encyclopedia_of_Economic_History

From the UK National Archives:
What Was it Like to be a Child Slave in America in the Nineteenth Century (Contextual Essay) ?
http://www.nationalarchives.gov.uk/documents/education/childhood-slavery-contextual-essay.pdf

History of the Lorillard Tobacco Company
https://en.wikipedia.org/wiki/Lorillard_Tobacco_Company

National Bureau of Economic Research
Out-of-Print Title: Wages and Earnings in the United States, 1860-1890 (Clarence D. Long)
Chapter Title: Wages by Occupational and Individual Characteristics (p. 94 - 108)
http://www.nber.org/chapters/c2500.pdf

Measuring Worth
Seven Ways to Compute the Relative Value of a U.S. Dollar Amount - 1774 to Present
Inflation Calculator
https://www.measuringworth.com/uscompare/index.php

Slavery in the United States
https://en.wikipedia.org/wiki/Slavery_in_the_United_States

The Economic History Association
Hours of Work in U.S. History
https://eh.net/encyclopedia/hours-of-work-in-u-s-history/

Learn NC
(K-12 Education resource for North Carolina schools)
Work in a textile mill
http://www.learnnc.org/lp/editions/nchist-newsouth/5493
Work in a tobacco factory
http://www.learnnc.org/lp/editions/nchist-newsouth/4701
The Life of a Slave (from Slavery in North Carolina)
http://www.learnnc.org/lp/editions/nchist-antebellum/5602