• Abstract Despite debuting at the number 1 spot on the Billboard charts, the reaction to Kanye West’s Yeezus (2013) has been diverse (Makarechi, 2013). While some critics have embraced Kanye’s brash political commentary on race (Nigatu, 2013), many academics have mobilized an intersectional moralization, pitting his very real material account of the racism that Blacks, especially Black men, suffer against his sexual engagement with women. From being called a violent misogynist (Shird, 2013) to sex crazed (Johnston, 2013), Black progressives and feminists echoing the haloed/hollowed values of their respective disciplinary/political ideologies—ideologies that offer little to nothing to Black Americans, especially the worsening plight of Black men—have condemned Kanye West’s message as little more than the patriarchal ramblings of a power-hungry deviant.
Such a condemnation, which exceeds the utility of a corrective criticism, does not aim to transform or interpret Kanye’s sentiments to more ameliorative ends, but rather seeks to eliminate such sentiments because they allegedly come from a pathological/immoral/Black/masculine mind. 1 Unlike much of the academic criticism that claims to be in the business of antiracism and critical of white supremacy, but is nonetheless approved of by white journals, white readers, and white colleagues, West completely disregards the morality that sustains the academic’s loyalty to the preapproved disciplinary rhetoric used to convey disdain, and the bourgeois lexicon of academic pretense created to criticize oppression and social inequity. Today there is a tendency to read any and all reflections on Black women as being unified with the Black feminist thesis. This is not only a historical revisionism, but also overlooks the concrete refutations and motivations by Black women authors to not be associated with the Black feminist movement and its emergent analysis. Paula Giddings (1979) “The Lessons of History will Shape the 1980’s—Black Macho and the Myth of the Superwoman Won’t” is an excellent example of the now largely ignored academic contingent seeking to refute the account of Wallace’s story.
Ultimately, Giddings concludes that Wallace’s work bastardizes history, and repeats the error of Sojourner Truth, overlooking the manipulation of Black women by white feminists as a means to de-radicalize and destroy the political progress of Black people, which has recently been reflected on in Ronald E. Hall’s “Woman: Better [w]hite than Male,” in An Historical Analysis of Skin Color Discrimination in America (2010).
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