An example of race in satire

Upon reading this week’s chapters from the course book, I was reminded (as I frequently am) of an situation in Seth MacFarlane’s “Family Guy”, in which Peter Griffin is placed in a similar position to that of Susie Guillory Phipps of Michael Omni & Howard Winant’s chapter titled ‘Racial Formation’.

The reading tells of Phipps discovering her official racial identity to be that of African American/Black, as well as briefly highlighting legal efforts to rectify what was for Phipps, a “problem”. What is not clarified is whether Phipps’ found her black heritage to be specifically undesirable, or that it was the sudden displacement of her ready established racial identity that spurred Phipps to try and correct what the State had her documented as in terms of race.

In said Family Guy episode, titled “Peter Griffin: Husband, Father… Brother?” Peter is similarly shocked to find in a local genealogical record that he had a Black relative, living some hundreds of years prior. Being the satirical cartoon that Family Guy is (and the blundering idiot that Peter Griffin embodies) Peter presents himself with the dilemma of how to go about embracing what he soon considers to be his new Black identity. Like Phipps from Louisiana, Peter’s Black heritage may well have gone unnoticed for all his life had he not found it documented, although unlike Phipps, he embraces it with a sense of excitement after over-coming his problem of figuring out “how to be Black”. Peter follows his Black neighbour - Cleveland’s advice to mingle with other Black people as a way of aiding integration into his new racial group, to which Peter agrees, he “should be hanging around more Black people like [him]self”.

For anyone who has seen an episode of Family Guy, the irony of this narrative will be fairly evident. Peters understanding of race, identity and culture is that of them being thrown into one and rightfully inseparable. His failure to see genetics and culture as unrelated, illustrates a misconception of race as one’s biological traits determining behaviour, expectations etc. The point of this episode I believe is to draw attention to the ridiculous stereotyping that is bound up with common addresses to race. This is communicated through Peter’s insistence on a new found aspect of his genealogical heritage completely restructuring exactly who he is and what he is entitled to. The remainder of the episode sees Peter generously compensated for the slavery of his Black ancestor by his Father in law’s early colonial family, a storyline providing great satire while raising further questions on the unsteady ‘boundaries’ of race as a concept.

Colour Blind: Interviews with non Maori youth

Following the cartoon featured in Friday's lecture (see below) which dealt with the issue of White advantage and Black disadvantage due to slavery in the United States of America, I was personally intrigued and compelled to investigate as to whether this is a common concept within New Zealand society in regards to the treatment of Maori in comparison to non Maori. It is generally conceded by the media and non Maori (though often begrudgingly) that Maori were mistreated, oppressed and colonised against their will by immigrants from Britain. However, for many non Maori, this is simply a history which they feel is exactly that- history!

As a society seeking equality, it is the role of every citizen to accept that rectifying these wrongs must be done. However, it is perpetuated in the media constantly that Maori should be able to fix their own situation without any disruption to the advantages previously afforded to non Maori. Therefore, what is often neglected, especially in consideration of policies and the media coverage these get, is what this cartoon demonstrates so well; the oppression of Maori in the process of colonisation had further ramifications, it also allowed the non Maori population to be afforded advantages only possible to them by the disadvantages of Maori.

Over the weekend, I spoke with a group of 10 young adults between the ages of 18-21 years old. The topic was brought up in conversation which allowed them to speak freely and openly about their feelings on the topic. None of the group were Maori, there were participants whose parents were immigrants from both India, Japan and Europe though all were born in New Zealand and identified as 'Kiwi'.

"We bought them education, language, religion and medicine as well as anything else they could ever want! What more could they want from us?" (20 year old male, working as a builder)

"Sure, some people traded or took a few things from them but now they are doing the same in return... they are robbing me of my opportunities! It's not only hypocritical but racist!" (19 year old male, student of Law and Commerce)

This demonstrates both an undoubtedly Eurocentric view that colonisation was a process which benefited Maori and an attitude reflecting a want to forget history and ignore any ramifications which have carried through to contemporary society.

One female student, recently turned 18, professed that by giving Maori heightened opportunities was not helping them but instead making them "even lazier" by giving them "everything on a platter... they don't have to work for a thing." She continued to argue, despite being presented with facts on the disadvantages many Maori face, that "hand outs" would only cause further resentment and the only way to achieve equality was to begin treating everyone as equals. Furthermore, as her parents relocated from India to New Zealand, she felt she should not be in anyway disadvantaged as she was wholly disconnected from the New Zealand's past despite recognising herself as a 'Kiwi'.

The above quotes are undoubtedly shocking, especially as they all come from the age group of 18-21 year olds, all educated in New Zealand about the history and are a segment of the up and coming generation. When confronted with these personal ideologies, I was primarily concerned that it is also a common belief that racism no longer exists within our society. Even more concerning is the concept that these young adults believe they are the ones being disadvantaged and refuse to acknowledge that they have felt any advantages following the oppression of Maori in this country.

In order to justify their beliefs many referenced the concept that we are all biologically the same; the concept of race as a social construction. This argument is convincingly put forward by Omi and Winant but those questioned failed to understand what these theorists highlight as so important:

Race may be a social construction but it is not without meaning or severe ramifications for those disadvantaged or typified by their 'race'.

Unfortunately, the media plays a strong role in the perpetuation and strength of these young adults 'arguments'. When citing examples the news (especially politics and crime), films and television shows such as Police 10/7 were often referred to as well as a suprising disgust at Maori channels or the language ever featured on television. There was no comprehension that the institution of the media does not fairly represent Maori or any group accurately. Similarly, as students, many mentioned the 'advantages' afforded to Maori at University such as spots given to those of Maori descendants in Law and Medicine.

From this investigation into the advantages and disadvantages of colonisation in New Zealand it is concerning to see the resentment and lack of understand which is building among youth who are supposedly educated on such situations. When the cartoon was displayed in class, the room was filled with laughter at the ridiculousness of the white man's treatment of the black man.

However, this laughable concept is perhaps not so ridiculous when one considers the prevalence of the 'reverse racism' concept in New Zealand society.