Go to any board where conservatives post on any topic tangential to race, and the “Moynihan Report” as justification for black-white inequality in almost any instance. The number popularized in conservative press by the usual Uncle Toms is that 70% of black children are born out of wedlock. And the result of those fatherless home is crime, and a continuation of pathologies which serve to keep the “black community” in the ghetto. Baggy Pants and Rap Music…
Never mind that the overwhelming majority of the black community doesn’t live there anymore, the 60 year old Moynihan report is the foundation and cornerstone of conservative racism.
Which leads us to the philosophical battle between lauded social commentator Ta Nehisi Coates and President Obama…
“Racial self-help” or “blaming the victim”?: 50 years after its publication, the Moynihan Report still provokes debate about the causes and cures of African-American inequality
Excerpted from “Beyond Civil Rights: The Moynihan Report and Its Legacy”
In his 2006 bestseller The Audacity of Hope, Barack Obama praised the Moynihan Report, which famously predicted that female-headed families would impede African American progress after the passage of civil rights legislation. Obama repeated a common account of the controversy sparked by the 1965 report: “Moynihan was accused of racism . . . when he raised alarms about the rise of out-of-wedlock births among the black poor.” Responding to the most famous criticism of the report—that it “blamed the victim”—Obama portrayed the uproar against Moynihan as a telling example of how “liberal policy-makers and civil rights leaders had erred” when “in their urgency to avoid blaming the victims of historical racism, they tended to downplay or ignore evidence that entrenched behavioral patterns among the black poor really were contributing to intergenerational poverty.”
By suggesting that African Americans take responsibility for their social advancement, Obama drew on a powerful interpretation of the Moynihan Report: urging racial self-help. “[A] transformation of attitudes has to begin in the home, and in neighborhoods, and in places of worship,” he argued. As the first black president, Obama continued to echo the Moynihan Report. In 2014, he launched My Brother’s Keeper, a program that identified lack of father figures as a central problem facing young men of color. His comment in an interview that year strikingly recalled the report’s analysis of a “tangle of pathology,” interconnected social ills afflicting African Americans: “There’s no contradiction to say that there are issues of personal responsibility that have to be addressed, while still acknowledging that some of the specific pathologies in the African-American community are a direct result of our history.”
Responding to Obama’s comment, prominent African American commentator Ta-Nehisi Coates was outraged that the president pointed his finger at African Americans rather than at institutional barriers to advancement. “I can’t think of a single credible historian of our 500-year tenure here,” he retorted, “who has concluded that our problem was a lack of ‘personal responsibility.’” Six months earlier, however, Coates had appealed to an alternate interpretation of the Moynihan Report, one that advocated “national action” to address black male unemployment. To Coates, “Moynihan powerfully believed that government could actually fix ‘the race problem’” through jobs programs designed to make “more [black] men marriage-material.” A half-century after its publication, the Moynihan Report remains a contested reference point for debating the causes and cures of African American inequality. The controversy endures because it elicits competing explanations for why African Americans, despite ostensibly having equal civil rights, experience a standard of living significantly lower than that of other Americans.
Officially titled The Negro Family: The Case for National Action, the report was colloquially named after its author, Daniel Patrick Moynihan, then a member of President Lyndon Johnson’s administration. Moynihan wrote at the dawn of a new era in American race relations: landmark legislation in 1964 and 1965 ended Jim Crow segregation, granted formal equality to African Americans, and discredited overt arguments for white supremacy. Yet Moynihan’s opening sentence warned, “The United States is approaching a new crisis in race relations.” The crisis, he wrote, resulted from African American demands that went “beyond civil rights” to include economic “equality.” Moynihan responded to civil rights leaders who had long advanced economic reforms designed to ensure a basic standard of living for all Americans. The 1963 March on Washington, after all, was for “jobs and freedom.” Yet Moynihan worried that achieving full racial equality would be hindered by what he viewed as the “crumbling” and “deteriorating” structure of many African American families reflected in high numbers of out-of-wedlock births and female-headed families. Family structure stood at the heart of what he notoriously labeled a “tangle of pathology” evident in high rates of juvenile delinquency, drug abuse, and poor educational achievement among African Americans. Moynihan’s thesis produced conflicting notions about how to combat racial inequality. For liberals, it suggested the need to provide jobs for black men to stabilize families. For conservatives, however, it suggested the need for racial self-help: for African American leaders to morally uplift blacks by inculcating family values.
The Moynihan Report sparked an explosive debate at the intersection of competing conceptions of race, gender, and poverty. The political dispute over the document was actually a short-lived affair. Moynihan finished the report in March 1965. In June, it served as the basis for a major speech by President Johnson. In August, it became public. By November, the Johnson administration had disowned it in the face of mounting criticism. From the left, critics charged Moynihan with “blaming the victim”: by shifting attention to African Americans’ alleged family problems, he overlooked the institutions that oppressed them. Though the report lost direct relevance for public policy after 1965, intellectuals and political activists hotly debated it well into the 1970s. In the mid-1980s, the report witnessed a political and media revival that never fully dissipated. Even today, as Obama’s and Coates’s remarks suggest, it remains a litmus test for revealing an individual’s political beliefs.
Beyond Civil Rights diverges from prevailing accounts of the Moynihan Report controversy that focus on establishing the document’s intended meaning. Some scholars claim the report was a conservative document that reinforced racist stereotypes. Others defend it as a quintessentially liberal document, arguing that critics simply misunderstood it. In contrast, I argue that the report had multiple and conflicting meanings. It produced disparate reactions because of internal contradictions that reflected those of 1960s liberalism and because of its contentious assumptions about race, family, poverty, and government. Instead of focusing solely on Moynihan’s intentions, this book explains why and how the report became such a powerful symbol for a surprising range of groups including liberal intellectuals, Southern segregationists, civil rights leaders, Black Power advocates, feminists, neoconservatives, and Reaganite conservatives.
One prominent interpretation finds that the Moynihan Report pioneered using images of “matriarchal” African American families to undermine the welfare state, an effort that accelerated during the 1980s and 1990s with Republican attacks on welfare recipients, usually pictured as African American single mothers. For example, scholar Roderick Ferguson writes that the report “facilitated a conservative blockade of social welfare policy” through its “pathologizing of black mothers.” Historian Alice O’Connor depicts the report as a prime example of how liberal social science generated conservative welfare reform. However, the report was not inherently conservative. Ferguson and O’Connor conflate the report, a product of 1960s liberalism, with the late twentieth-century attack on welfare led by conservative Republicans. By contrast, in the 1960s, many interpreted Moynihan’s emphasis on “social pathologies” to indicate the need for unprecedented “national action.” Civil rights leader Martin Luther King, Jr., and socialist Michael Harrington both hailed the report; seeing it as inherently conservative makes it impossible to understand why.
Another common interpretation takes the Moynihan Report as an unequivocally liberal document. This view, first advanced by Lee Rainwater and William Yancey inThe Moynihan Report and the Politics of Controversy (1967) and stated most recently in James Patterson’s Freedom Is Not Enough (2010), correctly notes that Moynihan called attention to black family structure to push for jobs programs and other measures to benefit African Americans. Interpreting the report as unambiguously liberal fails to explain its immediate attraction to 1960s conservatives such as William F. Buckley and long-term appeal to neoconservatives and Reaganite conservatives. Moreover, even the report’s liberal call for job creation sprang from assumptions that struck 1960s liberals, radicals, and their present-day heirs as “conservative.” These included viewing African American culture as pathological, defending the patriarchal family, and relying on technocratic expertise rather than grassroots activism to generate reform…
Liberals nostalgic for a mid-1960s moment when government officials contemplated ambitious programs to redress African American inequality have been especially drawn to the idea that the Moynihan Report was misunderstood. For them, the report marked a lost opportunity for reforms that might have been enacted but for the unfortunate response the report generated. Conservatives similarly explain the controversy as a misunderstanding by treating left-wing critics’ attacks as irrational. For them, the Moynihan Report controversy marked the onset of “political correctness.” Conservatives claim criticism of the report by civil rights leaders and liberals suppressed an honest discussion about race. In their view, Moynihan’s critics convinced African Americans to perceive themselves as victims without responsibility for moral failings and civil rights leaders wrongly focused on criticizing Moynihan instead of exhorting blacks to strengthen their families. There is no necessary contradiction between conservatives’ advocacy of racial self-help and liberals’ support for government efforts to redress inequalities. However, in national political debate, conservative appropriations of the Moynihan Report to call for racial self-help denied national responsibility for persistent anti-black racism and gross economic inequality…
What lent the report its enduring salience was its maddening inconsistency on key issues. Was family instability primarily cause or consequence of racial inequality? Were the “social pathologies” of African Americans race-specific, rooted in the history of slavery and racial discrimination, or were they class-specific, based on the overconcentration of African Americans among the urban poor? Was patriarchal family structure naturally superior, or did racial minorities simply have to conform to mainstream nuclear family norms if they wished to advance? Moynihan also articulated two distinct notions of “equality.” On one hand, equality meant a guaranteed basic living standard for all Americans. On the other, equality meant “equal results”—a class distribution among African Americans that matched other American ethnoracial groups…
My basic view of this is that a cherry-picked version of the Moynihan Report has basically become the handbook of conservative racism, and the principal defense against denunciation or even recognition of white privilege. My view is that the so called “breakdown of the black family”, is really focused on the poor black family, and utterly ignores the impact of the carceral state implement under the aegis of the “War on Drugs”. Which has been used both as a political tool to suppress black and minority enfranchisement relative to the vote, as well as to support white supremacy.
When you look at the incarceration numbers, whose victims are largely concentrated within 10 miles of a major urban center – and the fact that that urban population represents only about 7% of the black US community..It shouldn’t be very hard to recognize that in those urban communities, something like (and I estimate here) 40-50% of the men between 18 and 30 are incarcerated, largely on non-violent drug “crimes”, then the causality of the “single mother”, and “breakup of the black family” lies firmly in the hands of the racial justice system. A situation exacerbated by the major cocaine “epidemic” of the late 80’s and early 90’s facilitated in no small part by the Reagan/Bush administrations.
Ergo – if you break up the carceral state..You solve the “problem” of single motherhood.