The Emperor's New Clothes
The Reith Lectures
BBC
4.2 • 770 Ratings
🗓️ 25 February 1997
⏱️ 30 minutes
🧾️ Download transcript
Summary
This year's Reith lecturer is Professor Patricia Williams, one of the most well known intellectuals in American law. She served as a deputy city attorney from 1976-1978 in the Los Angeles City Attorney's Office and as Staff Attorney for the Western Center on Law and Poverty in Los Angeles. She has been affiliated with Columbia University Law School since 1991, and has also taught at the University of Wisconsin at Madison and at the City University of New York in Queens. Professor Williams has published widely in the areas of race, gender, and law, and on other issues of legal theory and legal writing. Her highly regarded first book, "The Alchemy of Race and Rights: A Diary of a Law Professor" is an autobiographical work that illuminates some of America's most complex problems.
In her first lecture, Professor Patricia Williams examines how the issue of colour remains so powerfully determinative of everything from life circumstance to manner of death, in a world that is, by and large, officially 'colour blind'. She considers the tensions between ideological and social measures to eliminate racism and the material conditions experienced by individuals, and argues that the very notion of blindness about colour constitutes an ideological confusion at best and denial at worst.
Transcript
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| 0:00.0 | This is a podcast from the archives of the BBC Ruth Lectures. |
| 0:04.4 | This lecture in the series The Genealogy of Race, given by Patricia Williams, was originally broadcast in 1997. |
| 0:12.6 | My son attends a small nursery school. Over the past year, three different teachers in his school assured me he was colorblind. |
| 0:22.5 | Resigned to this diagnosis, |
| 0:27.2 | I took my son to an ophthalmologist who tested him and pronounced his vision perfect. |
| 0:34.2 | I could not figure out what was going on until I began to listen carefully to what he was saying about color. As it turned out, my son did not misidentify color. |
| 0:40.6 | He resisted identifying color at all. |
| 0:44.4 | I don't know, he would say when asked what color the grass was, |
| 0:48.3 | or most peculiarly, it makes no difference. |
| 0:53.5 | This latter, this assertion of the greenness of grass making no difference, was such a |
| 0:58.1 | precociously cynical retort that I began to suspect some social complication in which he was |
| 1:04.3 | somehow invested. |
| 1:06.8 | The long and the short of it are that the well-meaning teachers at his predominantly white school had valiantly and repeatedly assured their charges that color makes no difference. |
| 1:17.7 | It doesn't matter, they told the children, whether you're black or white or red or green or blue. |
| 1:25.2 | Yet upon further investigation, the very reason that the teachers had felt it necessary to impart |
| 1:30.5 | this lesson in the first place was that it did matter and in predictably cruel ways. |
| 1:37.1 | Some of the children had been fighting about whether black people could play good guys. |
| 1:43.0 | My son's anxious response was redefined by his teachers as physical deficiency. |
| 1:48.7 | This anxiety redefined as deficiency suggests to me that it may be illustrative of the way in which |
| 1:55.5 | the liberal ideal of color blindness is too often confounded. That is to say, the very notion of blindness about color constitutes an ideological confusion |
| 2:06.6 | at best and denial at its very worst. |
| 2:11.7 | I recognize certainly that the teachers were inspired by a desire to make whole a division in the ranks. |
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