| Episodes |
The Compassionate Racist [AGR 137-41]
Emma Rabinowitz
[1] In her Thomas Jefferson and Sally Hemings: An American Controversy, Annette Gordon-Reed analyzes Thomas Jefferson's racism. She makes a convincing argument concerning his level of racism in the section "Racists versus Racists" (137-41). Defenders of Thomas Jefferson who deny a relationship between the founding father and Sally Hemings cite racism as a reason why the relationship was impossible: a white racist would not have sex with a black. Gordon-Reed does not deny that Jefferson was a racist. She does not try to paint him as an open-minded person with ideas beyond his time and societal viewpoints. Rather, in an attempt to prove the affair, Gordon-Reed defines Jefferson's form of racism in different terms. Gordon-Reed uses this definition of racism as a vehicle in order to theoretically prove a relationship between the white president and his black slave.
[2] To Gordon-Reed racism is not a black and white entity but a continuum with gray areas in between. This spectrum of racism includes blatantly hateful people who do not see any sort of humanity within black people, as well as people who are racist yet "the basic decency of such people allow them to see the humanity of an individual black person" (137). The two categories of racism are not the only forms; some racists fall somewhere in between. So, Gordon-Reed asks, rhetorically, "where on the continuum he [Jefferson] would fall?" (138). The scholars that refute a relationship place Jefferson near those who have a phobic reaction to blacks. Gordon-Reed argues the opposite. Jefferson was no doubt a racist; however, his racism was of the latter non-blatant form.
[3] Gordon-Reed cites specific examples of Jefferson's relationships with slaves in order to bolster her position. She explains that Jefferson's racist attitude was because of the societal viewpoint that blacks were inferior to whites. Jefferson was able to break out of conformity and reach his own conclusions about the humanity of some blacks with whom he was in contact. Jefferson, for instance, had an amicable relationship with the Scotts, a black family of musicians who played at his daughter's wedding. He shared a love of music with them and was able to use this commonality in order to view them as equals to himself. This is evident in that he allowed the Scott children to attend school with white children. Although Jefferson had a viewpoint that racial schooling should be separate, he made an exception in this case, proving that his racist attitudes were not as pervasive as others believe.
[4] Jefferson's correspondence with Benjamin Banneker is an instance of racial acceptance with racist undertones. Banneker, a black mathematician, "sent a copy of his almanac to Jefferson with the aim of correcting the then secretary of state's views as to blacks' mental inferiority" (139). Gordon-Reed uses this mere response as proof of Jefferson's compassion towards certain members of the black race. She states that Jefferson expressed racist views to his peers concerning the letter; however, the act of response shows that Jefferson viewed Banneker in some way as an equal. The black-phobic racist would never have taken the time to read nor reply to a letter written by a black man.
[5] Jefferson was polite enough to acknowledge blacks, yet these seemingly polite acts had racist implications. This is made clear when Jefferson and his grandson TJ Randolph encountered a black man who bowed to them while on a walk. Jefferson responded to the man while his grandson ignored the gesture. Jefferson's racism flared up when he berated Randolph. Stating that he would never "permit a negro to be more of a gentleman than myself" (139). Jefferson did not bow out of compassion and feelings of equality with the black man. Jefferson bowed in order to prove that he had better manners. This confirms that Jefferson believed that he was superior to the black race.
[6] The benign, racist Jefferson clearly made exceptions among blacks. The Scott family as well as Benjamin Banneker were somewhat treated as Jefferson's equivalent. Gordon-Reed believes that Jefferson treated Sally Hemings in the same light, adding in significant extra evidence to further her conviction: "although he [Jefferson] believed blacks to be inferior to whites, he thought that an infusion of white blood improved them" (140). Sally Hemings fits this description. Sally was a mulatto, a mix of her black slave mother and the white master John Wayles. Jefferson believed that the mixture of "white blood" bolstered mental talent. Gordon-Reed psychoanalyzes Jefferson. She concludes that the idea of Sally having "white blood" was a way for him to justify the relationship. Their children "according to Jefferson," would become "full-fledged" American Citizen if emancipated (140). This excuse alone could help the racist Jefferson rest easy with his decision.
[7] Gordon-Reed makes a convincing and realistic argument in this excerpt of her acclaimed critical work. She does not paint Jefferson as being an idyllic man who did not discriminate. She accuses him of racism, yet of a passive nature. This racism was not strong enough to disprove a relationship between him and Hemings. Jefferson's logic was definitely flawed in Gordon-Reed's perspective. However, this faulty reasoning helped Gordon-Reed to prove her theory about a cross-culture affair. She proves that it is possible to be a racist and still show signs of open mindedness.
