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Minneapolis police have now arrested three men in connection with the shooting, which occurred at about 10:45 p.m. in front of the police precinct station where the Black Lives Matter had set up an encampment Nov. 15 to protest the shooting that day of an unarmed 24-year-old black man named Jamar Clark.

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On Monday morning (May 25), Doja Cat tried shutting down the #DojaCatIsOverParty by addressing her allegedly racist songs from the past, early participation in what was considered to be alt-right chat rooms and self-hatred issues rooted in her curly hair in a lengthy Instagram Live video.

The coon caricature is one of the most insulting of all anti-black caricatures. The name itself, an abbreviation of raccoon, is dehumanizing. As with Sambo, the coon was portrayed as a lazy, easily frightened, chronically idle, inarticulate, buffoon. The coon differed from the Sambo in subtle but important ways. Sambo was depicted as a perpetual child, not capable of living as an independent adult. The coon acted childish, but he was an adult; albeit a good-for-little adult. Sambo was portrayed as a loyal and contented servant. Indeed, Sambo was offered as a defense for slavery and segregation. How bad could these institutions have been, asked the racialists, if blacks were contented, even happy, being servants? The coon, although he often worked as a servant, was not happy with his status. He was, simply, too lazy or too cynical to attempt to change his lowly position. Also, by the 1900s, Sambo was identified with older, docile blacks who accepted Jim Crow laws and etiquette; whereas coons were increasingly identified with young, urban blacks who disrespected whites. Stated differently, the coon was a Sambo gone bad.

Slaves are generally associated with the harvest of cotton; however, slaves worked in many industries. Almost every railroad in the ante-bellum South was built in part by slave labor. Slaves worked in sawmills, fisheries, gold mines and salt mines. They were used as deck hands on river boats. There were slave lumberjacks, construction workers, longshoremen, iron workers, even store clerks. Slaves monopolized the domestic services. Some slaves worked as skilled artisans, for example, shoemakers, blacksmiths, carpenters, mechanics, and barbers. These artisans were generally treated better than the slaves in the cotton and tobacco fields; therefore, it is not surprising that the artisans did better work. They included "many ingenious Mechanicks," claimed a white colonial Georgian, "and as far as they have had opportunity of being instructed, have discovered as good abilities, as are usually found among [white] people of our Colony" (Stampp, 1956, p. 63).

Racial caricatures are undergirded by stereotypes, and the stereotyping of blacks as coons continued throughout the 20th Century. The pioneer study of racial and ethnic stereotyping in the United States was conducted in 1933 by Daniel Katz and Kenneth Braley, two social scientists. They questioned 100 Princeton University undergraduates regarding the prevailing stereotypes of racial and ethnic groups. Their research concluded that blacks were consistently described as "superstitious," "happy-go-lucky," and "lazy." The respondents had these views even though they had little or no contact with blacks. This study was repeated in 1951, and the negative stereotyping of blacks persisted (Gilbert). The Civil Rights Movement improved whites' attitudes toward blacks, but a sizeable minority of whites still hold traditional, racist views of blacks. An early 1990s study conducted by the National Opinion Research Center found that the majority of the white, Hispanic, and other non-black respondents displayed negative attitudes towards blacks. For example, 78 percent said that blacks were more likely than whites to "prefer to live off welfare" and "less likely to prefer to be self-supporting." Further, 62 percent said blacks were more likely to be lazy; 56 percent said blacks were violence-prone; and 53 percent said that blacks were less intelligent than whites (Duke, 1991). Stated differently: the coon caricature is still being applied to blacks. Martin Gilens (1999), a Yale University political scientist, argued that many white Americans believe that blacks receive welfare benefits more often than do whites and that "the centuries old stereotype of blacks as lazy remains credible for a large number of white Americans." He claimed that opposition to welfare programs results from misinformation and racism, with whites assuming that their tax money is being used to support lazy blacks. Gilens blames, in part, the media. "Pictures of poor blacks are abundant when poverty coverage is most negative, while pictures of non-blacks dominate the more sympathetic coverage."

The coon caricature was one of the stock characters among minstrel performers. Minstrel show audiences laughed at the slow-talking fool who avoided work and all adult responsibilities. This transformed the coon into a comic figure, a source of bitter and vulgar comic relief. He was sometimes renamed "Zip Coon" or "Urban Coon." If the minstrel skit had an ante-bellum setting, the coon was portrayed as a free black; if the skit's setting postdated slavery, he was portrayed as an urban black. He remained lazy and good-for-little, but the minstrel shows depicted him as a gaudy dressed "Dandy" who "put on airs." Unlike Mammy and Sambo, Coon did not know his place. He thought he was as smart as white people; however, his frequent malapropisms and distorted logic suggested that his attempt to compete intellectually with whites was pathetic. His use of bastardized English delighted white audiences and reaffirmed the then commonly held beliefs that blacks were inherently less intelligent. The minstrel coon's goal was leisure, and his leisure was spent strutting, styling, fighting, avoiding real work, eating watermelons, and making a fool of himself. If he was married, his wife dominated him. If he was single, he sought to please the flesh without entanglements.

Fetchit was the embodiment of the nitwit black man. As with the Zip Coon and Urban Coon, this old-fashioned coon character could never correctly pronounce a multisyllabic word. He was portrayed as a dunce. In Stand Up and Cheer (Sheehan & MacFadden, 1934), he was tricked into thinking that a "talking" penguin was really Jimmy Durante. Fetchit, scratching his head, eyes bulging, portrayed the coon so realistically that whites thought they were seeing a real racial type. His coon portrayal was aided by his appearance. According to Donald Bogle (1994), a film historian:

In black communities, Stepin Fetchit remains a synonym for a bowing and scraping black man. In 1970 he sued CBS unsuccessfully for $3 million, charging defamation of character for the way he was portrayed in the television documentary Black History: Lost, Stolen, or Strayed (Rooney, 1968). "It was Step," he claimed, "who elevated the Negro to the dignity of a Hollywood star. I made the Negro a first-class citizen all over the world...somebody it was all right to associate with. I opened all the theaters" (Bogle, 1994, p. 44). That statement is hyperbole; however, Stepin Fetchit was a talented actor who added depth -- albeit, slight -- to the movie coon's portrayal.

In 1999 Fetchit's name was again in the headlines. Star Wars: Episode I-The Phantom Menace (McCallum & Lucas) included a character named Jar Jar Binks. Critics claimed that Jar Jar, a bumbling dimwitted amphibian-like character, spoke Caribbean-accented pidgin English, and had ears that suggested dreadlocks. Wearing bellbottom pants and vest, Jar Jar looked like the latest in black cinematic stereotypes. Newspaper editorials and internet chat room discussions repeatedly invoked Stepin Fetchit's name. For example, Joe Morgenstern of the Wall Street Journal described Jar Jar as a "Rastafarian Stepin Fetchit on platform hoofs, crossed annoyingly with Butterfly McQueen" (Fleeman, 1999). This incident suggests that Fetchit's legacy is to be remembered as a coon caricature: lazy, bewildered, stammering, shuffling, and good-for-little except buffoonery.

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