Recently, global pop star Janet Jackson sparked controversy by questioning the racial identity of Kamala Harris, the current vice president and Democratic presidential candidate. “Well, you know what they supposedly said?” she tells Nosheen Iqbal, a reporter for The Guardian. “She’s not black. That’s what I heard. That she’s Indian.”
Indeed, the implication that Vice President Harris is 2024’s Rachel Dolezal isn’t just Jackson’s personal belief—it’s a widespread talking point, particularly in conservative circles. In fact, Republican presidential candidate and former president Donald Trump echoed this same rhetoric during a recorded interview with members of the National Association of Black Journalists (NABJ) on July 31:
“I’ve known her a long time, indirectly, not directly very much, and she was always of Indian heritage and I didn’t know she was Black until a number of years ago when she happened to turn Black and now she wants to be known as Black. So, I don’t know, is she Indian or is she Black?”
In addition to questioning her racial identity, Trump has (at other points) accused Harris of being “low IQ,” while some of his supporters have implied she is a “jezebel,” with some citing her former relationships with San Francisco Mayor Willie Brown and television host Montel Williams as evidence. Beyond suggesting mendacity on Harris’s part regarding her racial identity, such statements lean into anti-Black stereotypes steeped in eugenic logic that considers Black people intellectually inferior to other racial groups.
In particular, this harmful discourse reinforces longstanding stereotypes about Black women, revealing how racism and patriarchy can shape political conversations.
All women face sexism in politics, such as the “Trump that bitch” merchandise popular during Hillary Clinton’s 2016 run for president. However, women of color running for office often also experience racialized devaluation that can take on hypersexualized dimensions as well. Consequently, while some criticized Clinton for “coldness” and lacking feminine nurturance, Harris deals with accusations that she slept her way to political success.
Undoubtedly, opponents have multiple political reasons to critique Harris, but commentaries unrelated to her political beliefs and agenda often perpetuate age-old rhetoric used against Black women.
Historically, stereotypes of Black women—such as the “Angry Black Woman,” “Jezebel,” and “Mammy”—have permeated media, from mainstream news outlets to social media platforms. Consequently, Black women in politics have endured degrading remarks about their appearance, attire, and general conduct.
For instance, during the 2016 presidential election, political cartoonist Ben Garrison created an image comparing then-First Lady Michelle Obama with Melania Trump. The cartoon depicted Mrs. Trump as slim, curvy, and smiling, while portraying Mrs. Obama as muscular, stout, and scowling—a stark contrast that played into harmful stereotypes.
Such imagery perpetuates the notion that only white women can truly embody femininity, while Black women are unfairly masculinized or sexualized in Harris’ case. Indeed, much of the criticism Mrs. Obama faced included baseless allegations questioning her gender identity.
Digital technologies play a crucial role in modern political discourse. However, these tools often amplify and perpetuate problematic representations already present in mainstream media. Information and communication technologies allow harmful narratives to spread quickly, and algorithms prioritize sensational content, making these old stereotypes appear new or legitimate to many internet users.
For instance, where might Janet Jackson see claims that Harris had lied about her racial identity? Though the pop icon has gone mum since making headlines, one might speculate that social media posts, particularly on X (formerly Twitter), are a potential source. When Trump took to the National Association of Black Journalists convention stage, he amplified conversations amongst social media users speculating that Harris, a biracial woman with immigrant parents, could not be considered Black. Trump’s amplification of this talking point served only to drive further the social media discourse fueled by algorithms that popularize misinformation, often faster than fact checkers can intervene. Unfortunately, social media companies have little reason to intervene because they profit from how polarizing content drives engagement.
Search engines and social media platforms often amplify and circulate content containing these representations of Black women, directly profiting from the spread of misinformation. Furthermore, artificial intelligence systems, such as facial recognition software, perpetuate a “coded gaze” that disproportionately discriminates against dark-skinned Black women. Ultimately, digital technology, far from being a “great equalizer,” reinforces the biases and oppression that women of color have faced for centuries.
Regardless of the election outcome, we should view the discourse surrounding Black women in politics as an opportunity for reflection on how media technologies can amplify ideologies that shape society’s treatment of marginalized groups.