Sorry, but I wouldn’t entirely dismiss the role of grievance in black identity—BLACK POLITICAL IDENTITY— as a “joke”. I don’t know how old you are, but I was “there” when the erstwhile Stokely Carmichael christened the modern embrace of the very term “black” for us ex-enslaved Africans in that moment between the end of the Civil Rights movement and the beginning of identity politics.
It was, in fact, primarily about the grievance. Afrocentricity and other cultural nationalisms, including Hip Hop, would come years later.

You may have an issue with the one-dimensionality of this characterization of black identity. But I think Obama’s departure from this founding pillar is going to be a much bigger deal for black America than it also happens to comfort whites. It will be THE challenge. Once again, it’s not fair that we should have to bear so much of the burden of this challenge, but that’s the nature of still being defined–to ourselves as well as by whites–as a minority group.

I’m not sure I’m understanding what the various sides of the argument are. From the black nationalist perspective presented by Leon, a sense of grievance is both central to and unique to black identity, right? Then, you are saying it is neither of those things because: cultural identity is equally important; other political movements are driven by a sense of grievance; and black grievance hasn’t been an important aspect of Obama’s campaign, and yet he is hugely popular with blacks.

I wonder if it is possible to argue that the experiences of slavery and racial discrimination are a central aspect of black culture, when considered as part of our history (and current social reality); as opposed to defining them as “grievances” which engender a black identity that is oppositional to mainstream culture. I hope that distinction makes sense. A lot of the things I grew up with that I associate with my blackness have to do with that history: the old hymns in church (many of which were passed down since slavery and are about perservering through suffering); chitlins and pigs feet (because slaves got the leftovers); and the Juneteenth celebrations. These things are just a part of blackness and blackness is just a part of me, but I would say that black suffering is part of my identity and culture in a way that my views on taxes or immigration are not.

At the same time, I understand that there is no universal “black experience.” Not every Black American descended from slaves and not everyone eats chitlins (I certainly don’t!). I think it is important to acknowledge our individuality, as long as we balance that understanding without denying the reality of racism and structural inequality. I actually think Obama’s success with blacks fits into this narrative. I certainly think Obama’s uniqueness and his message resonates with black people (it certainly does with me). However, prior to South Carolina and after Iowa, blacks were moving to Obama, but Clinton still had a chance at winning the vote. I think the sense that the Clinton’s were race baiting and unfairly attacking him had a lot to do with black people rallying around him.