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Some argue that Belafonte, because he is black, also cannot be a racist. But that is, of course, a racist argument. Again, it reduces someone's moral responsibility and intellectual autonomy to a racial stereotype — that all blacks are innocent victims who cannot be held responsible for their beliefs or arguments; or that all blacks are so oppressed that any bigotry they utter is permissible. Again, this simply robs blacks of their individuality. In Belafonte's case, it's simply bizarre. He is an extremely empowered man. He is also a bigot.
The question to be asked of the left is therefore a simple one: Are you in favor of bigotry or against it? If you're against it, how can you not criticize and, indeed, ostracize a bigot like Belafonte?
--
Andrew Sullivan, in "The Bigotry of Belafonte" at Salon.com (25 October 2002)

 

Harry Belafonte

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When we hear men are the greater victims of crime, we tend to say, ‘Well, it’s men hurting other men.’ When we hear that blacks are the greater victims, we consider it racist to say, ‘Well, it’s blacks hurting blacks.’ The victim is a victim no matter who the perpetrator was.

 

Warren Farrell

 

Since the 50s, Belafonte has used his celebrity status to aid the civil rights movement, influence the Kennedys, raise millions for Africa and support the anti-apartheid movement. The turning point was a meeting with Martin Luther King in 1953. Belafonte was already politically aware, his anger stirred by the way blacks were treated after they had fought for democracy in the war against Hitler. Then King, a relatively unknown preacher at the time, sought his aid. "We talked for four hours — it was a life-changing moment. From then on, I was in his service and in his world of planning, strategy and thinking. We became very close immediately."
Belafonte gave generously to the civil rights movement and enlisted the support of Paul Newman, Marlon Brando, James Garner and other Hollywood stars. But, despite turning up at rallies with a legendary bag full of cash, he was far more than a political sugar daddy. The authoritative history of the movement by Taylor Branch has more than 100 references to Belafonte's role as a key adviser to King and a bridge to prominent white politicians, especially the Kennedys.

 

Harry Belafonte

 

"Black theology cannot accept a view of God which does not represent God as being for oppressed blacks and thus against white oppressors. Living in a world of white oppressors, blacks have no time for a neutral God. The brutalities are too great and the pain too severe, and this means we must know where God is and what God is doing in the revolution. There is no use for a God who loves white oppressors the same as oppressed blacks. We have had too much of white love, the love that tells blacks to turn the other cheek and go the second mile. What we need is the divine love as expressed in black power, which is the power of blacks to destroy their oppressors, here and now, by any means at their disposal. Unless God is participating in this holy activity, we must reject God's love." [A Black Theology of Liberation, p. 70]

 

James Hal Cone

 

If blacks are oppressed in America, why isn't there a black exodus? - from the 1999 Salon.com article, "Guns don't kill black people, other blacks do".

 

David Horowitz

 

"It is important to make a further distinction here among black hatred, black racism, and Black Power. Black hatred is the black man's strong aversion to white society. No black man living in white America can escape it...But the charge of black racism cannot be reconciled with the facts. While it is true that blacks do hate whites, black hatred is not racism. Racism, according to Webster, is 'the assumption that psychocultural traits and capacities are determined by biological race and that races differ decisively from one another, which is usually coupled with a belief in the inherent superiority of a particular race and its rights to dominance over others.' Where are the examples among blacks in which they sought to assert their right to dominance over others because of a belief in black superiority?...Black Power is an affirmation of the humanity of blacks in spite of white racism. It says that only blacks really know the extent of white oppression, and thus only blacks are prepared to risk all to be free." [Black Theology and Black Power, p. 14-16]

 

James Hal Cone