Stereotypes of African Americans

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Stereotypes and generalizations about African Americans and their culture have evolved in American society since the colonial years, especially after slavery became a hereditary racial institution.

A comprehensive examination of the restrictions imposed on African Americans in the United States through culture is examined by art historian Guy C. McElroy in the catalog to the exhibition "Facing History: The Black Image in American Art 1710-1940." According to McElroy, the artistic convention representing African-Americans as an unrealized man began with the colonial era painting of Justus Engelhardt KÃÆ'¼hn Henry Darnall III as a child. Although the work of KÃÆ'¼hn exists "simultaneously with a very different distinction, tradition in colonial America" ​​as illustrated by works of painters such as Charles (or Carolus) Zechel, (see Portrait of Negro Girls and Portraits of Negro Boys) market demand for jobs reflects the attitudes and economic status of their audience..

From the colonial era through the ideas of the American Revolution on African-Americans is widely used in propaganda either for or against the problem of slavery. Paintings such as John Singleton Copley Watson and the Shark (1778) and Samuel Jennings' Liberty Showing Art and Science (1792) are early examples of the ongoing debates of the time as for the role of blacks in America. Watson represents a historic event, while Liberty is an indication of the abolitionist sentiments expressed in the post-Philadelphia revolutionary intellectual community. Nevertheless, Jennings's paintings symbolize African-Americans as passive recipients and obedient not only of slavery, but also of knowledge, which has been generously given to them.

As a stereotypical caricature "performed by white men disguised with face paint, black people are degraded for a very clear dehumanization role." With the success of T. D. Rice and Daniel Emmet, the label "blacks as clowns" was created. One of the earliest versions of "black as a clown" can be seen in John Lewis Krimmel's Quilting Frolic. The violinist in the 1813 painting, in a ragged and patched suit, along with a protruding bottle from the pocket of his coat, seems to be the initial model for the character of Jimat Rice. Krimmel's representation of a fiddler "dressed modestly" and serving the girl with a "sweet smile" and "big red lips" marks him as "... one of the first American artists to utilize physiognomic distortions as a basic element in African-American depictions."

Video Stereotypes of African Americans

Stereotip historis

Minstrel shows blacks depicted and backed up in stereotypical and often disparaging ways, as stupid, lazy, rude, superstitious, joyful, and musical. Blackface is a theatrical style of cosmetology in the United States, used to influence the iconic and racist American icons that come from darkness or coon. White blackface players in the past used burned corks and then greasepaint or shoe polish to blacken their skin and exaggerate their lips, often wearing wool wigs, gloves, tailcoats, or tattered clothes to complete the transformation.

The most famous stock character of this type is Jim Crow, which is featured in many stories, singing performances, and early films. There are many other known stock characters as well, such as Mammy and Jezebel. These stock characters are still being used and referenced for a number of different reasons. Many reference articles of Mammy and Jezebel on television show with main characters Black women, as in the Scandinavian television series.

Jim Crow

Jim Crow's character was dressed in rags, worn hats and torn shoes. The actor blackened his face and hands and mimicked the hands of an energetic and irreverently intelligent African American field that sang, "Turn on and wheels about, and do so, and every time I turn I'm Jim Crow Jump."

Sambo, Golliwog, and pickaninny

Sambo stereotype became famous for children's book in 1898 Little Black Sambo Story by Helen Bannerman. It tells the story of a boy named Sambo who defeated a group of hungry tigers. "Sambo" refers to a black man who is considered very happy, usually laughing, lazy, irresponsible, or carefree. This depiction of blacks is featured in films early in the 20th century. The original script suggests that Sambo lives in India, but this fact may have escaped many readers. This book is often regarded as a slander against Africans, and "Sambo" as an insult has certainly been used in this way, even though the now damaged US restaurant chain Sambo uses iconography that is more in harmony with the Jungle Book of century India to-19.

Golliwog is an equally immortal caricature, most commonly portrayed as a blackface doll, and dates for children's books of America in the late 19th century. This figure found great good among white Britain and Australia as well, until the end of the 20th century. In particular, like Sambo, the term as an insult crossed the ethnic line; the nickname of the existing Commonwealth English Wog is more commonly applied to people from the Arabian Peninsula and Indian Subcontinent than to Africans, although the "Gollyts" still in production mostly retain the look of the stereotypical blackface minstrel.

The term pickaninny, provided for children, has the same usage pattern; while it comes from the Portuguese word for 'small children' in general, it is applied primarily to African-American children in the United States, then to Australian Aboriginal children. Although not typically used alone as a character name, pickaninny became a mainstream stock character in predominantly white fiction, music, theater, and early films in the United States and beyond.

Mammy

What is known about Mammy's archetype comes from memoirs and diaries that emerged after the Civil War with recordings and descriptions of African-American domestic servant slaves considered by family members as their African-American mother. Through this personal account, white slave owners provide unbiased reports about the dominant role of house slaves. She is a woman who is totally dedicated to a white family, especially to the children of that family. He is a housemaid who is given full responsibility for domestic management; he is a friend and advisor.

Mandingo

The concept of stereotypes was discovered by white slave owners who promoted the idea that African male slaves were animals in nature. They assert, for example, that in "Negroes all passions, emotions, and ambitions, almost completely submissive to sexual instincts" and "the construction of too many black men is perfectly circled into the ideas of animalistic and black primitivism ". The term mandingo comes from the 20th century. Bavardage around the black male body will also adopt the idea of ​​a black man who has a large macrophallic penis.

However, there is no record of the mandingo battle between slaves, only the rumored tales. Economic interests prevent slave owners to involve their investments in activities that will ultimately render them ineffective.

Sapphire

As a stereotype, Sapphire is the dominating woman who consumes men and takes on their roles. They are characterized as strong and masculine workers who work with black men in the fields or as aggressive women who escort their children and partner with their arrogant attributes. His assertive attitude identifies himself with Mammy, but unlike Mammy, he lacks the compassion and understanding of motherhood. A social scientist has claimed that the dominance of black women and matriarchal status in their families, rather than discriminatory social policies and economic inequalities, is responsible for the unemployment and weakening of blacks, which ultimately lead to poverty, single parents, and the production of children blacks that tend to be low academically.

Jezebel

Jezebel is in every way an illustration of the ideals of a nineteenth-century Victorian woman. The idea that black women are sexually immoral comes from the first meeting of Europe with African women. Unaccustomed to the requirements of tropical climates, Europeans mistook the semi-nudity for extermination. The practice of polygamy among Africans is associated with uncontrolled lust, and tribal dance is interpreted as a debauchery. African religions are labeled pagan and therefore lower than Christian Europe. If black female slaves can be described as having sexual appetite, then increased fertility should be the expected result. Because of this mindset and stereotype, black women have been labeled sexually immoral and immoral.

This picture also gives the impression that black women can not become victims of rape because they always want sex, thus legitimizing the sexual attacks of black female slaves by white men. Ironically, Jezebel's excessive sexual desire embarrasses her because she wants sex as stereotyped men do. The owners of white slaves not only used the image of Jezebel as a justification for forced procreation among slaves, they used this image as a legal defense when raping African-American women. Abolitionist James Redpath wrote that servant slave biracial "was satisfied with Saxon's criminal progress." Even after gaining freedom, African-American women still suffer sexual assault and rape during Reconstruction to date. During and after Reconstruction "Black women [...] have little legal aid when raped by white men, and many black women are reluctant to report their sexual abuse by black males for fear that blacks will be put to death. "

Stereotype jezebel is in direct contrast to mammy stereotypes. Despite the fact that the stereotype is extreme, most African American women can be described as a jezebel or mami, depending on which is more comfortable for whites in their lives.

Tragic Mulatta

A popular stereotype in early Hollywood, Tragic Mulatta, serves as a warning tale for blacks. The Tragic Mulatta is usually described as a sexually attractive and light-skinned African-American woman who can pass for Caucasian. This stereotype describes bright-skinned women obsessed with progress, their primary goal being marriage to a white-skinned middle-class man. The only route to redemption is for him to accept his "darkness". Examples of Tragic Mulatta can be found in the 1933 novel Imitation of Life and the film adaptation of 1934 and 1959: Tragic Mulatta is described as average and unsympathetic while his counterpart, the character most similar to "Mammy", describes how Tragic Mulatta had to describe himself. The Satire 2014 The Nobles , has the protagonist falling in and subsequently subvert this stereotype, while the secondary character explores other black stereotypes.

Savage

Another stereotype is a ferocious one. African blacks are usually portrayed as primitive, simple and childish, tribal cannibals, carrying spears, believing in magic and worshiping their wizards. The white invaders are depicted to deceive them by selling junk in exchange for valuables and/or scaring them with modern technology. The famous example of this image is Tintin in the Congo . When white people are caught by African tribes, they are usually put into large black cauldrons so they can be cooked and eaten. Sometimes black Africans are described as behaving like little children and being laughed at like that.

Other stereotypical images are black African men wearing lip plates or with bones attached to their nasal septum. Black stereotypical African stereotypes include bare breasted women with large breasts and especially fat butts (examples of this stereotype are the 19th-century spectacle of attraction of Saartjie Baartman) or women who wear multiple rings on their giraffe-like necks (note: this type of neckline also common in Burma with women of the Kayan tribe, but commonly associated with Africa (as in the Bugs Bunny cartoon "Which Is Witch").

Secretary of State John C. Calhoun, on the grounds of the expansion of slavery, said in 1844: "Here [scientific confirmation] is proof of the necessity of slavery: Africans are incapable of taking care of themselves and drowning in madness under the weight of freedom.This is a grace to give guardianship and protection from mental death. "

Uncle Tom

Uncle Tom's stitotype presents blacks who are not very intelligent, simple-minded, and reserved, but more particularly interested in the welfare and progress of whites, or people with an interest in other blacks. The term is sometimes interchangeable with a more "mocking" or "home of Negro". The term is derived from Uncle Tom's Cabin's novel. In modern slang, the female version of Uncle Tom is called Aunt Jemima.

Maps Stereotypes of African Americans

Modern stereotype

Crack victims, drug dealers

Many of these negative stereotypes spill over into media portrayals of minorities. Experts agree that the stereotype of black Americans' news is more likely to emerge as a perpetrator in drug crime stories and violence on the news network.

In the 1980s and 1990s, blacks stereotypes shifted and the main images were drug dealers, crack victims, lower classes, homeless, and subway carts. Similarly, Douglas (1995), who saw O. J. Simpson, Louis Farrakhan, and Million Man March, found that media put African-American men on the spectrum of goodness versus crime.

Watermelon Stereotype

This stereotype is that African Americans have an unusual taste for watermelon.

Fried Chicken

This is the usual stereotype of African Americans like fried chicken, whose race and folklore professor Claire Schmidt attributes both to his popularity in Southern cuisine and to the scene of the film Birth of the Nation, where the African-American Man who The noise was seen eating a fried chicken in the legislative hall. These stereotypes are sometimes described as "chicken and waffles".

Queen of wellbeing

This stereotype has a long life. Studies show that the welfare queen's idea has roots in both race and gender. Franklin Gilliam, author of public perception of welfare, concluded that:

While poor women of all races are blamed for the conditions of the poor, African-American women are seen to be the most violent violations of American values. This plot taps stereotypes about both women (uncontrolled sexuality) and African-Americans (laziness).

Studies show that people dramatically overestimate the number of African Americans living below the poverty line (in fact less than a quarter compared with national averages of about 15%), with this cause associated with media trends and their depictions of poverty.

Magical Negro

The magical negro (sometimes called our mystical negro, magic nigger, or magic African-American friend) is a stock character that appears in the fiction of various media which, using special insights or powers, helps the white protagonist. The word "negro", now considered ancient and offensive, is used deliberately to emphasize the belief that the archetype is a racist retreat, the renewal of Sambo's stereotype.

The term was popularized by Spike Lee, who rejected the archetypal "magical super-duper" in 2001 when discussing films with students at Washington State University and at Yale University. The Magical Negro is a subtype of a more generic numinous Negro , a term coined by Richard Brookhiser at the National Review. The latter term refers to a sacred, respected, or heroic protagonist or mentor, displayed vaguely in U.S. entertainment production.

Angry black woman

Black women in the 21st century have been stereotyped as angry, independent and materialistic. "Angry black woman" is probably the most common description. The angry black female stereotype is a reference to the violent, aggressive, demanding and uncivilized behavior often attached to the lower middle-class black woman.

On the other hand, "independent black woman" is a portrayal of a narcissistic, accomplished, and financially successful woman, who emasculates black men in her life.

As a controller image

Controlling images is a stereotype used against marginalized groups to describe social injustice as a natural and unavoidable part of normal life. This controller image is used in many settings, such as academia and workplace, which affect the lives of black women. It silenced black women, making them practically invisible in the community.

Black woman angry in education

Studies show that scholarships are dominated by white men and women. It takes a lot of energy and commitment to become a recognized scholar as a colored person, especially a colored woman. There is an urgent need for representation in the academic world. Being a recognized academic far more than having a degree, it is more of a social activism. This is a difficult position to sustain, as white counterparts dominate activist and social work from scholasticism. It is very difficult for a black woman to receive the resources needed to complete her research and write the text she wants. This, in part, is due to the silencing effect of an angry black woman stereotype. Black women are skeptical about raising a problem, also seen as a complaint, in a professional setting for fear of being judged.

Angry black woman in media

Stereotypes of angry black women have been, and currently, clearly visible in the media. Some examples are listed below:

• 1951 - Sapphire, Amos 'n' Andy
• 1972 - Aunt Esther, Sanford and Son
• 1992 - Pamela "Pam" James, Martin
• 2001 - Yvette, Boy Babies
• 2003 - Eva, Send Us From Eva
• 2005 - Helen Harris, Tyler Perry's Daily Die Crazy Black
• 2007 - Rasputia, Norbit
• 2007 - Angela, Tyler Perry Why Am I Married?
• 2009 - Aunty April, Tyler Perry, I Can Do All Badly by Myself
• 2015 - Lyon Cookie, Empire
• 2017 - Grace Walker, Wolfenstein II: The New Colossus

Mental and emotional consequences

Due to the stereotype of angry black women, black women tend to become insensitive about their own feelings to avoid judgment. They often feel that they have to show emotions outside the comfortable space. This results in the accumulation of this wounded feeling, and can be projected on a loved one as anger. Having been seen as an angry black woman, always seen in that light, and consequently having their opinions, aspirations, and values ​​dismissed. This suppression of feelings can also lead to serious mental health problems, which create complexes with powerful black women. As a common problem in the black community, black women and men rarely seek help for their mental health challenges.

Black woman angry and racial relations

Often, the opinion of black women is not heard in studies that examine racial relationships. It is often assumed that black women are naturally angry. However, the implications of black women's opinions are not explored in the context of race and history. According to the Erica Child study, black women most opposed interracial relations. Since the 1600s, racial sexuality has represented an unfortunate sentiment for black women. The black man involved with white women was severely punished. However, white men who exploit black women have never been reprimanded. In fact, it is more economically advantageous for a black woman to give birth to a white boy, since forced labor will increase by a one-drop rule. It is taboo for a white woman to have a black man: it is seen as a treatment of race. In more contemporary times, interracial relations can sometimes represent a rejection for black women. The likelihood of finding "low" black males low because of the prevalence of killing, drugs, detention, and interracial relations, makes the task for black women more difficult.

As concluded from this study, racial dating compromises black love. Often the participants expressed their opinion that black love is important and represents more than aesthetics: it is about black solidarity. "Angry" black women believe that if white people would never understand blacks and they still regarded blacks as inferior, racial relations would never be useful. This study shows that the majority of participants think that black women who have racial relationships will not betray or disconnect from the black community, while intermittent black men are seen taking from the black community to advance white patriarchy. This belief in racial relations also comes from other stereotypes, like white women who want black men just for their money.

"Black whore"

Just like Angry Black Women is a modern manifestation of the Sapphire stereotype, "black bitch" is a modern manifestation of Jezebel stereotype. The most appropriate characters characterized by "bad black girls", "black whores" and "black whores" are the archetypes of many Blaxploitation films produced by the formation of white Hollywood. One example of this archetype is the Leticia Musgrove character in the movie Monster's Ball, portrayed by Halle Berry.

Perhaps the most popular stereotype is "angry black women", portrayed by the media as upset and angry; consequently he is often considered a "bitch". The character is a Sapphire spin-off, a historic character that is an unwelcome portrayal in which black women berate black males in their lives with cruel words and excessive body language.

Journalists use an angry black female pattern in their narration of Michelle Obama during the 2007-08 presidential preliminary. Coverage Mrs. Obama ran the whole from licking into a lucrative for a strong to angry to intimidate and unpatriotic. First Lady Michelle Obama told Gayle King on CBS This Morning that she has been outsourced as an "angry black woman" - and that she hopes America will one day learn more about her. "It's a picture that people have been trying to paint me since, you know, the day when Barack announced I was an angry black woman," Mrs Obama said.

The First Lady brushed off the book by the New York Times Jodi reporter's Office entitled The Obamas . The office described Mrs Obama as a stubborn operator who sometimes clashed with staff. Michelle insisted that the depiction was inaccurate.

Independent black woman

"Independent black woman" is often portrayed as a narcissistic, ambitious, and financially successful woman who emasculates black men in her life. Mia Moody, an assistant professor of journalism at Baylor University, described "independent black women" in two articles entitled "A rhetorical analysis of the meaning of 'independent women'" and "The Meaning of 'Independent Women' in music".

In his study, Moody concludes that the lyrics and video of male and female artists depict different "independent women". Rapper Roxanne Shantà ©  © 1989 brings "Independent Women" to explore relationships and ask women not to care for partners who do not reply. Similarly, the definition of an "independent woman" in Urban Dictionary is: "A woman who pays her own bills, buys her own goods, and does not allow a man to influence her stability or self-confidence." She supports herself completely alone and proud to do it ". Destiny's Child's song "Independent Women" encourages women to be strong and independent for their dignity and not for the sake of impressing men. This group does not like ideas depending on anyone: "If you're going to brag, make sure it's your money that you show off/depend on no one else who gives you what you want". The singers claim their independence through their financial stability.

Moody concludes that rapper women often portray sex as a means of gaining independence through controlling men and purchasing material goods. While male rappers view independent women as educated, pay their bills themselves, and create a good home life, they never mention sedentary and often note that a woman should not burden them. Moody analyzed songs, appropriate music videos, and audience comments from six rap songs by Yo Gotti, Webbie, Drake, Redd, Trina, and Nicki Minaj. He found four main messages: riches of equal freedom, beauty and independence are connected, the average man deserves to be the perfect woman, and sexual prowess is the same as independence.

Black athlete

Blacks are stereotyped as more athletic and better in sports than with whites. Although African-Americans make up only 12.4 percent of the US population, seventy-five percent of NBA players and sixty-five percent of black NFL players. All but one runner who had broken the ten-second barrier on a black 100-meter dashboard. African-American college athletes can be seen as admission to college solely on their athletic ability and not their intelligence.

Black athletic superiority is the theory that blacks have certain properties acquired through genetic and/or environmental factors that enable them to excel over other races in athletic competition. White people are more likely to have this view; However, some blacks and other racial affiliates did as well. A 1991 poll in the United States showed that half of the respondents agreed with the belief that "blacks have more natural physical abilities".

In a 1997 study of racial stereotypes in sports, participants were shown a picture of a white or black basketball player. They then listen to radio broadcasts of recorded basketball games. The white photos are rated as showing significantly more intelligence in the way they play the game, even though radio broadcasts and target players are represented by the same photo throughout the trial. Some other authors say that sports coverage that highlights 'natural black athletic' has an effect that shows superiority of whites in other areas, such as intelligence. Stereotypes show that African Americans are not able to compete in "white sports" such as ice hockey and swimming.

Not Smart

Even after the enslavement ends, the black intellectual capacity is still questionable. Lewis Terman wrote in the Measurement of Intelligence in 1916:

[Black and other minority ethnic children] can not be educated beyond the closest training. There is no amount of school instruction that will make them smart voters or capable citizens in a world sense... their ignorance seems to be racial, or at least inherent in the family stock from which they come... The children of this group should be separated in the classroom - special classes and given concrete and practical instructions. They can not master abstraction, but they can become efficient workers... There is no possibility at this point of convincing people that they should not be allowed to reproduce, even though from their eugenic point of view is a serious problem because of their unusual productivity. breeding.

A media survey in 1989 showed that blacks were more likely than whites to be portrayed in degrading intellectual terms. Political activist and one-time presidential candidate Jesse Jackson said in 1985 that the news media portrayed blacks as less intelligent than us. Film director Spike Lee explains that these images have a negative impact. "In my neighborhood, we admire athletes, people who get women, and smart people," and the pictures broadly depict American blacks living in inner-city, low-income and less-educated people White skin.

Even the so-called positive image of blacks can lead to stereotypes about intelligence. In Darwin's athletes: how sport has ravaged the Black Americans and perpetuated racial myths, John Hoberman writes that the superiority of African-American athletes fosters an emphasis on academic achievement in the black community.

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Media

Initial stereotype

The beginning of the minstrel performance in the mid-19th century denounced the ignorance of blacks. In 1844, Foreign Minister John C. Calhoun, on the grounds of the expansion of slavery, wrote:

Here (scientific confirmation) is evidence of the necessity of slavery. Africans are unable to take care of themselves and are drowned in madness under the weight of freedom. It is a mercy to give him guardianship and protection from mental death.

Even after the enslavement ends, the black intellectual capacity is still questionable. Films like Birth of a Nation (1915) question whether blacks are suitable to run for government office or vote.

Pada tahun 1916, Lewis Terman menulis di The Measurement of Intelligence :

[Black and other minority ethnic children] can not be educated outside of the closest basic training.... There is no possibility at this point of convincing people that they should not be allowed to reproduce, although from their eugenic point of view it is a serious problem because of their unusual breeding.

Stephen Jay Gould's book The Mismeasure of Man (1981) demonstrates how early bias of the 20th century among scientists and researchers influences objective scientific studies, data collection, and conclusions they draw about absolute intelligence and relatively. different groups, and men vs women.

Some critics regard Mark Twain as the Huckleberry Finn adventure as racist because of his depiction of Jim's slaves, among other black characters. Some schools have excluded books from their curriculum or library.

Stereotypes pervade other aspects of culture, such as various board games that use Sambo or similar images in their design. An example is the Jolly Darkie Target Game, where players are expected to throw the ball through the "gaping mouth" of the target on a carton decorated with Sambo imagery.

Movies and TV

Political activist and one-time presidential candidate Reverend Jesse Jackson said in 1985 that the news media described blacks as "less intelligent than we are". Former Secretary of the Army Clifford Alexander, testified before the Senate House, Housing and Urban Affairs Committee in 1991, said, "You saw us less than you. You think that we are not as smart, not energetic, not suitable to watch you like you to watch us [...] This is how you see us, and your perceptions are negative. They are fed by movies, advertising agencies, news and television people. "Film director Spike Lee explains that these images have a negative impact:" In my neighborhood we admire athletes, people who get women, and smart people, "Lee said." [Now] If you're smart, you called a white man or woman ".

In the film, blacks are also shown in a stereotypical way that puts forward the notion of moral inferiority. In terms of female character of the film shown by the race:

• Using dirty, vulgar words: black people 89 percent, white people 17 percent
• Being physical violence: blacks 56 percent, white people 11 percent
• Lack of self-control: blacks 55 percent, white people 6 percent

African-American women have been represented in film and television in a variety of different ways, ranging from the stereotype/archetype "mammy" (the role played by Hattie McDaniel in Gone with the Wind exemplifies this) taken from the singer's performances , to the hero of the 1970s blaxploitation film - though the latter was later attenuated by commercial studios. Mammy stereotypes are described as asexual while black female representation indicates predatory sexuality.

Mode

Blacks are often described as aggressive in print. In the study of photographs of fashion magazines, Millard and Grant found that black models are often described as being more aggressive and sociable, but less intelligent and achievement-oriented.

Sports

In Darwin Athletes , John Hoberman writes that the superiority of African-American athletes fosters an emphasis on academic achievement in the black community. Some other authors say that sports coverage that highlights "natural athletic blackness" has an effect that shows superiority of whites in other areas, such as intelligence. Some contemporary sports commentators question whether blacks are smart enough to hold "strategic" positions or train games like soccer.

In another example, a study of racial, ethnic, and national depictions in television sports by Derrick Jackson journalist in 1989 showed that blacks were more likely than whites to be portrayed in degrading intellectual terms.

Crime stereotype

According to Lawrence Grossman, former president of CBS News and PBS, TV newscasts "disproportionately show African Americans arrested, living in slums, on welfare, and needing help from the community". Similarly, Hurwiz and Peffley wrote that violent acts committed by colored people often take up more than half of local news releases, often depicting colored people in a much more sinister light than their white counterparts. They went so far as to argue that African-Americans are not only more likely to be seen as suspect of horrendous crimes in the media, but also be interpreted as being rude or harmful to the general public.

New media stereotype

In 2012, Moody documents the use of social media by Facebook fans to target President Barack Obama and his family using stereotypes. His studies found several themes and mission groups targeting Obama. Some focus groups to attack presidential politics, and consist of Facebook members who have an interest in politics and use social media to share their ideas. Others, the more sinister types focus on race, religion, sexual orientation, personality, and the president's diet.

Moody, an assistant professor of journalism, public relations, and new media at Baylor College of Arts and Sciences, analyzed over 20 Facebook groups/pages using the keywords "hate", "Barack Obama" and "Michelle Obama". Hate groups - once recruited members through the words and distribution of pamphlets - spread the message that one race is lower, targeting historically oppressed groups, and using degrading and hateful terms.

He concludes that although historical stereotypes focusing on diet and blackface are almost disappearing from major television shows and movies, they reappear in new media representations. Most of the depictions are divided into three categories: blackface, animalistic and evil/angry. Similarly, when media have made progress in handling gender-related topics, Facebook offers a new platform for sexist messages to flourish. Facebook users play Michelle's superficial and patriarchal representation, focusing on her emotions, looks, and personality. Instead, they play the historical stereotype of Obama who describes himself as a conspicuous and sadistic. Media dependence on the stereotypes of women and African Americans not only impedes civil rights, but also helps determine how people treat marginalized groups.

African-American representation in video games tends to reinforce male stereotypes as athletes or gangsters.

src: nmaahc.si.edu

See also

• African characters in the comic
• African-American Representation in Hollywood
• Black matriarchy
• Colored People Time
• Jim Crow Museum of Racist Memorabilia
• Song song
• Stepin Fetchit
• How Rastus Got His Turkey
• Live as a Blackman (board game)
• The creation of a racial profile
• Scientific racism
• Group stereotypes in the United States
• Uncle Remus

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Notes and references

References

• Collins, Patricia (1990). Black Feminist Thought . Hyman. p.Ã, 80. ISBNÃ, 0415964725.
• West, Carolyn (2008). "Mammy, Jezebel, Sapphire, and Their Homegirls: Developing an 'Opposing View' Towards a Black Woman Image (PDF) . Lecture on Female Psychology (4).
• White, Deborah Gray (1999). Not me Women. W.W. Norton & amp; Company. ISBN: 9780393314816.

src: www.americanantiquarian.org

Further reading

• Patricia A. Turner, Ceramics Uncle & amp; Celluloid Mammies: Black Drawings and Their Influence on Culture (Anchor Books, 1994).
• Donald Bogle, Toms, Coons, Mulattoes, Mammies and Bucks: The Black Interpretative History in American Movies (Continuum International, 2001)

Source of the article : Wikipedia