Race and racism are complicated issues in The Bluest Eye. Unlike typical portrayals of racism, involving white hatred against blacks, The Bluest Eye primarily explores the issue of racism occurring between people of color. There are few white characters in Morrison's novel, and no major white characters, yet racism remains at the center of the text. Because the novel involves mostly black characters, "whiteness" exists on a spectrum. Race is not only defined by the color of one's skin, the shape of one's features, or the texture of one's hair, but also by one's place of origin, socioeconomic class, and educational background. "Whiteness" is associated with virtue, cleanliness, and value, while being black is associated with immorality, dirtiness, and worthlessness.
These ideas of race, having to do with cleanliness, virtue, and value, become internalized to varying degrees by different characters. Internalizing these ideas of race ultimately leads to racial self-hatred among the characters of The Bluest Eye, which creates various forms of dysfunction in the characters' lives. Mrs. Macteer, for example, is unusually harsh with Claudia when she gets sick, because sickness signifies uncleanliness, which is related to being black. Likewise, Soaphead Church, who can't stand the dirtiness he associates with black women, directs his sexual desires toward children.
The novel's characters use the other black individuals as reference points against which they judge their own "whiteness" and sense of self-worth. Distinctions are drawn based on the shade of one's skin, the hue of one's eyes, and the texture of one's hair, but when these markers fall short in defining one's race, characters opt for socioeconomic, educational, religious, regional, and hereditary differences to define their "whiteness". Geraldine attempts to separate herself and her family from appearing black by straightening her hair, using lotion on Junior's skin to keep it from becoming ashen, and keeping her home immaculately clean. Likewise, Soaphead Church uses his white heritage, place of origin, and educational background to define his "whiteness".
Characters lacking any marker of "Whiteness" suffer the most. The theme of race, and the destructive force of racial self-hatred reach a climax during Pecola's rape. This moment offers the literal and metaphorical pinnacle of racial self-hatred. After the rape, Pecola must bear the metaphorical internalization of Cholly's racial self-hatred through the trauma she carries forward, and literally, as she carries her father's baby.
Race and Racism ThemeTracker
Race and Racism Quotes in The Bluest Eye
Quiet as it's kept, there were no marigolds in the fall of 1941. We thought, at the time, that it was because Pecola was having her father's baby that the marigolds did not grow. A little examination and much less melancholy would have proved to us that our seeds were not the only ones that didn't sprout; nobody's did…It had never occurred to either of us that the earth itself might have been unyielding. We had dropped our seeds in our own little plot of black dirt just as Pecola's father had dropped his seeds into his own plot of black dirt. Our innocence and faith were no more productive than his lust or despair.
Knowing that there was such a thing as outdoors bred in us a hunger for property, for ownership. The firm possession of a yard, a porch, a grape arbor. Propertied black people spent all their energies, all their love, on their nests.
Cholly Breedlove, then, a renting black, having put his family outdoors, had catapulted himself beyond the reaches of human consideration. He had joined the animals; was indeed, an old dog, a snake, a ratty nigger.
When I learned how repulsive this disinterested violence was, that it was repulsive because it was disinterested, my shame floundered about for refuge. The best hiding place was love. Thus the conversion from pristine sadism to fabricated hatred, to fraudulent love. It was a small step to Shirley Temple.
"How do you do that? I mean how do you get someone to love you?"
The Breedloves lived there, nestled together in the storefront. Festering together in the debris of a realtor's whim. They slipped in and out of the box of peeling grey, making no stir in the neighborhood, no sound in the labor force, and no wave in the mayor's office. Each member of the family in his own cell of consciousness, each making his own patchwork quilt of reality—collecting fragments of experience here, pieces of information there.
[The Breedloves] lived there because they were poor and black, and they stayed because they believed they were ugly.
You looked at them and wondered why they were so ugly; you looked closely and could not find the source. Then you realized that it came from conviction, their own conviction.
It had occurred to Pecola some time ago that if her eyes, those eyes that held the pictures, and knew the sights—if those eyes of hers were different, that is to say, beautiful, she herself would be different.
He does not see her, because there is nothing to see. How can a fifty-two-year-old white immigrant storekeeper with the taste of potatoes and beer in his mouth, his mind honed on the Virgin Mary, his sensibilities blunted by a permanent awareness of loss, see a little black girl?
To eat the candy is somehow to eat the eyes, eat Mary Jane. Love Mary Jane. Be Mary Jane.
We were lesser. Nicer, brighter, but still lesser…what was the secret? What did we lack? Why was it important? And so what? Guileless and without vanity, we were still in love with ourselves then. We felt comfortable in our skins, enjoyed the news that our senses released to us, admired our dirt, cultivated our scars, and could not comprehend this unworthiness.
White kids; his mother did not like him to play with niggers. She had explained to him the difference between colored people and niggers. They were easily identifiable. Colored people were neat and quiet; niggers were dirty and loud… The line between colored and nigger was not always clear; subtle and telltale signs threatened to erode it, and the watch had to be constant.
Mrs. Breedlove's skin glowed like taffeta in the reflection of white porcelain, white woodwork, polished cabinets, and brilliant copperware.
Along with the idea of romantic love, she was introduced to another—physical beauty. Probably the most destructive ideas in the history of human thought. Both originated in envy, thrived in insecurity, and ended in disillusion. In equating physical beauty with virtue, she stripped her mind, bound it, and collected self-contempt by the heap.
Sullen, irritable, he cultivated his hatred of Darlene. Never once did he consider directing his hatred toward the hunters. Such an emotion would have destroyed him. They were big, white, armed men. He was small, black, and helpless. His subconscious knew what his conscious mind did not guess—that hating them would have consumed him, burned him up like a piece of soft coal, leaving only flakes of ash and a question mark of smoke…For now, he hated the one who had created the situation, the one who bore witness to his failure, his impotence.
His soul seemed to slip down into his guts and fly into her, and the gigantic thrust he made into her then provoked the only sound she made—a hollow suck of air in the back of her throat. Like the rapid loss of air from a circus balloon.
I thought of the baby that everybody wanted dead, and saw it very clearly. It was in a dark, wet place, its head covered with great O's of wool, the black face holding, like nickels, two clean black eyes…no synthetic yellow bangs suspended over marble-blue eyes, no pinched nose and bowline mouth. More strongly than my fondness for Pecola, I felt a need for someone to want the black baby to live—just to counteract the universal love of baby dolls, Shirley Temples, and Maureen Peals.
We had defended ourselves since memory against everything and everybody considered all speech a code to be broken by us, and all gestures subject to careful analysis; we had become headstrong, devious, and arrogant. Nobody paid us any attention, so we paid very good attention to ourselves. Our limitations were not known to us—not then.
The birdlike gestures are worn away to a mere picking and plucking her way between the tire rims and the sunflowers, between Coke bottles and milkweed, among all the waste and beauty of the world—which is what she herself was. All of our waste which we dumped on her and which she absorbed. And all of our beauty, which was hers first and which she gave to us.
It was the fault of the earth, the land, of our town. I even think now that the land of the entire country was hostile to the marigolds that year. This soil is bad for certain kinds of flowers. Certain seeds it will not nurture, certain fruit it will not bear, and when the land kills of its own volition, we acquiesce and say the victim had no right to live.