So You Want to Talk About Race.

When a TV channel decided to put together a panel on the Atlanta Braves’ 1990 teams on Hall of Fame weekend last month, they chose a set of criteria – members of the organization from that time period who were also inducted or selected for the Baseball Hall of Fame by the writers or one of the Hall’s committees – that produced a panel of six men, all of whom are white. The 1990s Braves were a typically diverse MLB team for the era; about 20-24% of their roster in any given year comprised players of color, some of whom were crucial to the team’s success. Fred McGriff’s arrival in a mid-1993 trade spurred one of the most furious second half runs we’ve ever seen, where Atlanta overtook San Francisco to win the division after falling nine games back in mid-July. David Justice’s home run accounted for the only run in Game 6 of the 1995 World Series, the only championship won by Atlanta in the 1990s. Andruw Jones became the youngest player ever to homer in a World Series game in 1996, then became the second player ever to homer in his first two World Series at bats, and his defense was a big part of Atlanta’s run of division titles for the rest of that decade. Given that those Atlanta teams depended on the contributions of players of color, and that diversity improves outcomes in education, workplace productivity, and decision-making, the choice of criteria that excluded all persons of color harmed the end product.

This panel took place right after I had finished listening to the audio version of Ijeoma Oluo’s book So You Want to Talk About Race, which is part polemic, part plea, and part guide for people of all political and philosophical beliefs who want to talk or even think about issues of race and diversity. She’s talking about racism, yes, but more broadly, she’s talking about race and how we can have better, more productive conversations about race, and racial bias, and similar types of bias like those around gender, place of origin, or sexual orientation. Ojuo is a queer black woman whose father is Nigerian, so she is able to fill the book with personal anecdotes, but she also draws substantially on others’ stories and on scholarship in the areas of racism and diversity.

The book’s chapters are provocative, by design, even though the subject matter within each often veers significantly from the initial questions. Chapters include “Why can’t I say the N-word?,” “Is police brutality really about race?,” and “Why can’t I touch your hair?,” all of which contain stories that range from appalling to horrifying, and grab the reader’s attention from the outset by the shocking nature of the titles. (The hair thing really flabbergasted me, but I asked two African-American women I know well enough to ask about the subject, and both said yes, they are frequently asked by strangers if someone can touch their hair – or have strangers touch their hair without asking.) I’m sure most people inclined to pick this book up would have the same reaction to such chapter titles as I did – because you’re not black, yes it is, and because it’s not your body – but Oluo uses those as departure points for broader questions of how society others people of color and ignores systemic or structural forces that continue to hold back nonwhite members of society on both social and economic fronts.

Other chapters get right to the meat of the subject, such as those on intersectionality and the school-to-prison pipeline, as well as the one titled “Why am I always being told to ‘check my privilege?'” Oluo is comfortable making the reader uncomfortable; she even acknowledges this by telling how often she’s been criticized for talking too much or too vocally about race and racial bias. Some people want to believe we live in a post-racial society or that we are raising our children to be “blind to color.” The systemic issues behind police brutality against citizens of color or the high discipline and incarceration rates of young black men are not gone, or going away any time soon, and Oluo explains just how pervasive they are (that black students are far more likely to be suspended than white students, three times as likely for boys and six times as likely for girls).

As for privilege, Oluo doesn’t hold back. You can see some of the same ideas that appear in her book in this long essay she wrote in March of 2017, in which she points out that people who ‘woke up’ to the existence of systemic and structural racism after the election of Donald Trump were, in fact, experiencing the result of privilege, because Americans of color deal with it and its residues every day. (Resumes with white-sounding names get more callbacks for interviews than those with nonwhite-sound names. Scare quotes may apply.) But Oluo’s message to white readers is clear: We are late, and we have contributed to the backsliding in the rights of minorities, but we can still help if we are willing to accept our own failings and those of society. She wrote in that essay to white readers, “you can help in ways that I cannot,” and the exhortation appears again and again in the book, with countless suggestions and calls to action, questions you can ask at work, at your children’s schools, of your elected representatives, in formal and informal social groups.

There is much work to be done, and it will require the cooperation and effort of populations who are not adversely affected by such biases, conscious or structural. If you have privilege and a platform, which I do, you can use it to speak out when you see active or passive bias – lack of representation, dog-whistling, micro-aggressions, stereotype threat. You can go to school board or PTA meetings and ask about the percentage of faculty members who are persons of color, or whether the curriculum accurately reflects nonwhite cultural experiences, or how students of color are disciplined – and whether that’s different from how white students are. You can push for laws that might reduce incidents of police violence against citizens of color, like requiring body cameras, or to change or repeal laws that do not mention race but have had a disparate impact on black communities, like fighting to decriminalize drug possession and to expunge records of those non-violent crimes. You can push for greater diversity at work, not for ‘tokenism,’ but because it will make you and your company more productive. Most of all, Oluo urges readers, you can’t just pretend this stuff isn’t real. It’s everywhere because it is writ into the fabric of our society, a society that is a mere six generations away from enslaving black people, two generations away from denying them basic civil rights, one generation away from open discrimination in the workplace, and still today in a world where Americans of color, especially those who are black, face insidious, subtle discrimination at the workplace, in church, on the streets, in schools, and anywhere else they might dare to be black.

So yes, I do want to talk about race. I want to try to do something to make the world better when it comes to race, bias, and diversity. I believe that world will make us all better off – we’ll be happier and more productive people. I also believe that I am privileged, and that I’ve benefited from the same kind of structures that Oluo points out have held back people of color, because most of these arenas are a zero-sum game – college admissions, employment, etc. If a black candidate is rejected for his/her race, or is seen as less qualified because s/he grew up in disadvantaged conditions and lacked access to better education or learning resources, the beneficiary will more than likely be a white person. Oluo’s book encouraged me to say something when I saw tweets about that panel – not that it was “racist” per se, but that it excluded persons of color, and thus was not representative – and to think more about how I can make some small difference when it comes to race and bias in my work and in my life.

One aside: There was one section of one chapter in So You Want to Talk About Race that rang false for me – the portion of the chapter on cultural appropriation (an uncomfortable read for me, as someone who consumes a lot of culture without thinking about this question) where Oluo discusses rap music. Rap originated as a black genre of music, just as jazz and the blues did, and was later co-opted by the musical mainstream, which has meant white artists also use the form, and white record executives and promoters and agents all profit from it. Whether a musical form, essentially rhythmic poetry, can truly be appropriated is a worthwhile question to debate; is it comparable to a structure like a fugue or an aria, a template to which the artist must then apply his or her own creative energies? Oluo lost me, however, with claims that this assimilation has led to white rappers finding easy success in the field despite showing less talent than black rappers who struggle to find an audience. The claim itself is entirely subjective; judging what rappers have more talent would probably bog down in an argument over what exactly defines talent in rap, whether it is technical skill or lyrical ingenuity or musical innovation or something else, but even more troubling to me is that the claim appears not to be true. A few white rappers have found enormous commercial and critical success. Eminem is the best example, but he was the protégé of Dr. Dre (who is African-American), and Dre produced Eminem’s biggest albums and released them through his Aftermath imprint. (For example, The Marshall Mathers LP was produced by Dre, The 45 King, Mel-Man, and the Bass Brothers; three of those five men are African-American.) You could count the number of white rappers to have significant commercial success on two hands – the Beastie Boys, Vanilla Ice, Macklemore – while African-American rappers, many of whom seem (to my subjective ears) to have had success because of who produced them rather than their own talents, continue to dominate the singles and album charts. I understand what Oluo was trying to say here, but I don’t think the reality of the marketplace bears out her specific criticisms.

Next up: Deep Work: Rules for Focused Success in a Distracted World by Cal Newport.