57 pages • 1 hour read
Colorism is a form of racial prejudice based on skin color that privileges individuals with lighter skin tones over those with darker skin tones. Although white people can and do engage in colorism, The Blacker the Berry depicts colorism among Black American communities. Although Thurman is interested primarily in the way that Black Americans engage in colorist discrimination and internalized ideas of perceived white “superiority,” he identifies white supremacy during the era of slavery as the root of colorism. White enslavers in the South often raped enslaved Black women, and the children born from these relations typically had lighter skin than their mothers. Emma Lou’s grandparents were the product of one such union, and rather than judging their ancestors’ enslavers for their crimes, both Emma Lou’s grandmother, Maria, and mother, Jane, see their white blood as a mark of “superiority.” Maria notes that “[i]n their veins was some of the best blood of the South. They were closely akin to the only true aristocrats in the United States” (7). Emma Lou’s family believes that their Black and white ancestry and light skin situate them closer to the upper echelons of white society than their Black peers with darker skin. The elevation of white enslavers who brutalized their ancestors points to the inherent violence of colorism; it perpetuates the same racism that undergirded chattel slavery.
The Blacker the Berry represents the way that colorism is both experienced externally in the form of prejudice and as self-hatred in the form of internalized racism. Emma Lou experiences prejudicial treatment because of her dark skin and illustrates internalized colorism through her own self-loathing. Emma Lou’s first and most formative experience of colorism happens within her family and the tightly-knit Black community in Boise. Her mother, grandmother, and other members of their immediate social group express repeated disappointment that Emma Lou was born so Black. Maria objected to her daughter’s choice of partner, primarily because of his dark skin. Because she so strongly associated light skin with high class and respectability, she was certain that a man with darker skin could not be good enough for her daughter, and she ultimately caused the dissolution of her daughter’s marriage. Emma Lou comes of age against the backdrop of this insidious colorism and learns to see herself through the lens of skin color preference. The novel begins with Emma Lou’s assertion that her Blackness is “somewhat of a liability” (3), and that sentiment pervades the entire novel. Each of the novel’s five sections begins with an inner monologue in which Emma Lou expresses unhappiness about her skin color.
This unhappiness also propels the action in the first section; because her uncle argues that larger cities do not foster as much colorism as smaller ones, Emma Lou decides to move to Los Angeles and attend USC. There, as she does in her family, she experiences both colorist discrimination and internalized colorism: She is excluded from desirable social groups because all of their members have light skin. She continues to judge her appearance harshly, and she also engages in colorism herself. For example, she meets a girl who has darker skin named Hazel whom she feels conforms to the worst stereotypes about Black people and does not want to be associated with her.
Ultimately, Emma Lou becomes disillusioned with USC and leaves Los Angeles, hoping that in Harlem, she will have an easier time as a Black woman with dark skin. There, too, she both experiences and internalizes colorism in her personal and professional relationships. When searching for work, she wants to find a “congenial” job, the type of position held by secretaries, stenographers, and other office girls. She has no interest in cooking, cleaning, or the type of labor typically done by lower-class women; she associates class with skin color and has coded “good” jobs as “light” and undesirable jobs as “dark.” However, she is turned down from a position working for a Black-owned real estate firm because they have “someone else” in mind for the job. Although they do not explicitly state their preference for a woman with light skin, Emma Lou notices that all of the secretaries in the front office have light skin tones, are well-dressed, and frequently reapply powder to their faces. Emma Lou wants desperately to be part of this cohort because she has absorbed her mother’s and grandmother’s colorism. She extends this skin color preference to her personal relationships as well, and in her descriptions of undesirable male partners, she typically notes the “darkness” of their complexions. The two men with whom she has long-term relationships in Harlem, Alva and Braxton, are both lightly complected, and she notes that although she finds Braxton dull, she is flattered that such a man would want to be seen with her on the streets of Harlem.
Thurman’s treatment of colorism happens most frequently through oblique criticisms of Emma Lou that elide explicit discussions of race. However, through the character of Truman (styled after Thurman himself), he directly addresses the phenomenon of colorism within Black communities. While in Harlem, Emma Lou attends a rent party where a group of intellectuals openly discuss race and colorism. Truman argues that because of America’s white majority, Black Americans are taught to value what white Americans value and conform to white standards. He goes on to say that Black Americans are only human, that “they are subject to be influenced and controlled by the same forces and factors that influence and control other human beings” (72). He thinks that it is a natural tendency for an oppressed individual to want to feel superior to another group and that it is understandable—although not excusable—that Black Americans with lighter skin would single their neighbors with darker skin for mistreatment. Alongside this speech, Thurman counteracts colorism in the novel by highlighting how it never improves Emma Lou’s life. She sacrifices for lovers with lighter skin than her who consistently exploit her, and she only self-actualizes in the book’s last pages when she finally leaves Alva, determined to make her own path.
In addition to its depictions of colorism, The Blacker the Berry also engages with the theme of Racism in Black Beauty Standards. Although this phenomenon is closely linked to colorism, it merits its own discussion because it is such a critically important piece of the novel. Colorism is pervasive, and it manifests in all corners of society. Because women are subjected to stricter standards of beauty and morality in patriarchy generally, female desirability is characterized by lightness in ways that male desirability is not among groups where colorism is present. In patriarchal societies, women are valued primarily for their looks and childbearing abilities. Men often have more options and are valued not only for their physical attributes but their skills as providers, thinkers, innovators, and leaders. Because women are thus reduced to their physical bodies, women of color endure an amplified version of skin color prejudice: A woman’s body is her destiny, while a man’s body is only part of who he will become.
This phenomenon is evident from the very first pages of The Blacker the Berry. Emma Lou muses: “She should have been born a boy, then the color of skin wouldn’t have mattered so much. Wasn’t her mother always saying that a black boy could get along, but that a black girl would never know anything but sorrow and disappointment?” (3). She goes on to discuss the preference that most of her male peers have for female partners with light complexions and notes that people in her community hope that their children will be lighter than them. Her mother and grandmother fret that no one will marry her because of her dark skin, and Emma Lou learns to see herself as romantically undesirable not only because of the aesthetics of skin color but also because her children run the risk of being as dark as she is.
Emma Lou encounters this gendered double standard at USC. She walks by a group of male Black students and overhears how harshly they judge her because of her skin color. One young man even suggests that the sight of women with darker skin gives him “dyspepsia.” Although Emma Lou hopes to find more open-mindedness in Harlem, she instead struggles romantically and is often the butt of hurtful jokes. On her first visit to a local cabaret, she overhears a finely dressed Black man dismiss the prospect of dating her, saying that he “doesn’t haul no coal” (47). Because of this stigmatization, Emma Lou ultimately attempts to lighten her own skin with permanent lightening products, makeup, and even arsenic wafers, which hurt her stomach but are advertised as a skin-whitening treatment. While Emma Lou goes to extreme measures to appear lighter, similar behaviors are seen earlier in the text with the secretaries at Angus and Brown. Though they have light complexions already, these women frequently powder their noses, representing the constant work of maintaining these racist beauty standards.
Emma Lou does find what she thinks is love in her relationship with Alva. Although his friends dismiss Emma Lou because of her skin color, Alva does not, and theirs is the most long-standing liaison Emma Lou has in the novel. However, Alva does feel uncomfortable bringing her around his friends, and he often chooses a different girlfriend—a woman named Geraldine who has straight hair and lighter skin than Emma Lou—to bring to cabarets and parties. Despite the shame that Alva feels at being seen with Emma Lou, they do forge a bond of sorts. Alva gambles and is often out of work, and he manipulates Emma Lou masterfully for financial gain. Although Emma Lou is often frustrated with Alva, she remains with him until the very end of the novel. Her failure to leave a man who treats her so poorly can be explained by the fact that he is one of the only people with lighter skin who has shown appreciation and tenderness for her. The novel’s ending shows a change in Emma Lou as she comes to value her own self-respect over the validation of men.
Black respectability politics, often also known as Uplift ideology was an assimilationist sociopolitical movement that gained traction among Black communities during The Great Migration. According to the ideology of respectability politics, African Americans would be accepted within the majority-white society more readily by regulating socially undesirable behaviors and practices and embracing a morally upright, church-going identity modeled after the white middle class. Alcohol, gambling, “promiscuity,” and foul language were frowned upon. Although respectability politics was widely criticized for its tacit acceptance of white supremacy, it was nonetheless a powerful sociopolitical force, especially within the expansive and influential network of Black churches in America. While many Black Americans bristled at the notion that mimicking the cultural values and practices of the white middle class would lift them out of poverty and safeguard them from racism, there was a sizeable contingent who fully embraced the ideology. Much African American literature written in the early 20th century evidences this tension, and the conflict between those who favored assimilation and those who sought acceptance for Black identity in all of its complexity was especially evident during the Harlem Renaissance. Writers from the first wave, most notably Alain Locke, favored literary representations of respectability, whereas artists from the third wave such as Wallace Thurman, Zora Neale Hurston, and Langston Hughes, argued that true acceptance would come when Black Americans could be as multifaceted, diverse, and complicated as their white counterparts. Rather than denounce facets of Black identity that did not conform to white standards of acceptability, Thurman and others sought to represent the full spectrum of Black humanity rather than hiding it.
Thurman wrestles with respectability politics in The Blacker the Berry, and his text is by no means a perfect exemplar of either Uplift or its alternative. One of the more complex facets of Emma Lou’s personality is what could be termed her “imperfect embrace” of respectability politics. Her mother and grandmother embody Uplift ideology in the way that they socialize with only those of the “best” character and want their children to marry upstanding, Black men with light complexions. Through these women, Thurman illustrates the insidious intersection of respectability politics and colorism, for it was often the case that light skin was associated with respectability and dark skin with low-class positions. This is reflected in the text; Emma Lou longs to find her own place within respectable society and has internalized the importance of light skin, proper manners, and the perceived “superiority” of white middle-class behavior and values. Through the embodiment of respectability, Emma Lou hopes to set herself apart from girls like Hazel, who have dark skin, are loud, and heavy drinkers. She evaluates Hazel through the lens of harmful, racist stereotypes, noting, “What was this little black fool doing with a Stutz roadster? And, of course it would be painted red. Negroes always bedecked themselves and their belongings in ridiculously unbecoming colors and ornaments. It seemed to be part of their primitive heritage” (16). She is and fully admits to being a “snob,” and she uses her condemnation of Hazel to express racist beliefs about Black people more generally.
It is curious, then, that Emma Lou does not embrace these notions of respectability enough to refrain from engaging in sexual activity herself: from her very first sexual encounter in Boise to the men she goes to bed with in Harlem. This unwillingness to conform to societal pressure is much more in line with Thurman’s own position on the topic of respectability, but it does seem at odds with the rest of Emma Lou’s characterization and has been a point of interest for many Harlem Renaissance scholars. One possible reading is that Emma Lou’s failure to apply the politics of respectability to herself while finding other women unrespectable is indicative of her sour personality and renders her a less likable character, an antihero. It is also possible, however, to read Emma Lou through the lens of Thurman’s disdain for respectability politics and see beauty in her imperfection: She has been raised, as the character Truman notes, surrounded by a culture of white supremacy. She has absorbed the idea that respectable, Black people with light skin are superior, so it is understandable that she would wrestle with the politics of respectability. Her inconsistency and hypocrisy likewise reflect the futility of respectability politics; since it’s a racist framework, there is no real way for Black Americans to win. A racist society will always find them lacking, no matter how hard they try.
It mattered to Thurman to present characters who were round, complex, and whole, which meant characters who did not escape imperfection. Such imperfection was granted to white Americans and white characters in literature, and Thurman was part of a movement that sought to include such characters into a Black literary canon. Emma Lou functions as one such character: Not entirely free from the strictures of respectability, she nonetheless constructs a modern identity, one in which her sexuality is not limited by the desire to be “respectable.”
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