Here’s the list, provided by National Geographic
Yes, I know, political correctness maintains that white people have no title to an opinion on the subject today, but I’ve never been much for following rules – not back when conservatives were the cultural police and not now with liberals as the cultural police. So what the hell, here’s my view. It is not intended as the final word on the subject, not even my final word, as there’s a lot to hear before fixing my position too firmly. It is one voice among many, but it is a heartfelt one, and any tricky issue is navigated best when the widest range of voices, including those we disagree with, are welcome at the table.
As a white man, I feel sorry for my black brothers and sisters. Not only because they have suffered so deeply from historical conditions whose effects continue today, but also because the liberal agenda, which was “liberating” at the time of the Civil Rights/hippie 60s, has now become a constraining force. Conservatives, of course, are no help whatsoever. But liberals used to offer, at least in the vision, a way out. Now the liberal agenda, although split between residual Enlightenment liberals and emergent identity politics liberals, seems to have given the microphone to the latter. And the latter seem to hold that if you are black, every aspect of your identity must be defined by racism. You cannot speak, especially if you are a public figure, of any interactions with mainstream culture or white people without decrying racism as a driving part of the interaction. Forget about the collaboration, the good times, the connections that transcended race or racism.
Indeed, many of my younger liberal friends are probably already offended by the fact that I opened with a reference to “my black brothers and sisters.” That old liberal vision that says we are all in this together, brothers and sisters, regardless of race or demographics, that says we should measure each other by the content of our character and not the color of our skin, is now anathema to liberals. Where liberals once fought to break down the walls between races, liberals now insist upon those very walls. For white people to try to identify with blacks as brothers and sisters is considered presumptuous, overreaching, an affront to the black experience. There is a certain logic to this position but it gives us no way forward toward a harmonious multicultural society. When activists demand that the Whitney Museum “remove and destroy” Dana Schutz’s painting of Emmett Till solely because it was done by a white artist; when universities demand that students treat each other not as fellow human beings but as instances of this or that race (“I don’t see race when I meet people” is widely listed as a microaggression); at this point, liberalism becomes a force that hardens the walls between races and blocks any collective path forward.
Few people at any point in the political spectrum deny that racism exists. But whereas racism was once considered a cancer to be removed from the body politic, liberals now conflate it with the body politic itself, and the treatment seems to involve killing the patient to get at the cancer. I believe this is a mistake. The truth is that many people, black and white, have been fighting against racism for a long time; that many people, black and white, still harbor race-based judgments against others; that blacks have suffered disproportionately because of their race; and that the solution is not and will never be to sharpen the line between white and black with the “us versus them” approach favored by conservatives in the 1960s and now favored by liberals. Better to search out and magnify the good in one another, not to search out and magnify the bad. What you focus on determines the fruit you bring forth.
(To my younger liberal friends [black or white]: Before you write me off, please note that beneath all the needless belligerence manufactured by today’s political players, there’s actually a lot we agree on and can work on together.)
Urge and urge and urge,
Always the procreant urge of the world.
Out of the dimness opposite equals advance, always substance and
increase, always sex,
Always a knit of identity, always distinction, always a breed of
(from Walt Whitman, Song of Myself)
Sexual desire seems so human to us. Sure, we know animals do it, and even plants, but their experience seems different, alien. So much emotion in the human drive. But if we call it a “drive,” we seem to risk reducing it to just an animal/vegetable thing devoid of higher meaning, devoid of love. But what if it works the other way? To recognize our sexual desire as an instance of the same force that drives the animal and vegetable kingdoms, does that not make the whole thing more meaningful and emotion-rich? Look at the way plants push toward their own physical fulfillment – all the little sprouts and turns and small daily efforts.
The beauty and love we associate with our sexual desire is there already, moving forward the whole system all the time, entangling and driving through our own species as one turn in the much larger road. Our consciousness that seems so special is just a temporary human expression of the great consciousness that rolls through all things.
At least I think that’s what Whitman is getting at, with an assist below from Wordsworth.
. . . And I have felt
A presence that disturbs me with the joy
Of elevated thoughts; a sense sublime
Of something far more deeply interfused,
Whose dwelling is the light of setting suns,
And the round ocean and the living air,
And the blue sky, and in the mind of man:
A motion and a spirit, that impels
All thinking things, all objects of all thought,
And rolls through all things.
(from William Wordsworth, “Tintern Abbey”)
It was a cold morning walking through Dresden Neustadt for the bus to the edge of town. The driver was also cold and wary. Maybe it was my 25-year-old coat, or my 40-year-old backpack, or maybe the hitchhiking sign I was carrying: WROCLAW. From where he dropped me, I walked a quarter mile toward the highway and staked my spot. An hour. Then a stylish woman stopped but she was turning toward Berlin. A half hour later, a college guy pulled over, but he was going to Saxony. I turned them both down, always a hard choice when you’re on the side of the road, but I didn’t want a 5-mile ride to the next fork when I had a good spot.
Waiting. Enough waiting for my bus driver to make his loop twice. I always wave to bus drivers, but the second time he waved back like he meant it. I could tell he was pulling for me at this point. Such are the weird bonds of hitchhiking. People along the way, bus drivers or shop attendants, who reject hitchhikers in the abstract come to see their human side. And for the hitchhiker, the complete surrender to the generosity of strangers is enlightening on some visceral level. A paradox of surrender and liberation. Or maybe surrender and connection. Your fate depends on strangers, not on family or tribe, but on human connection in general. In a way, this is true for all of us all the time, but on the shoulder that truth becomes concrete and immediate. Someone must pick you up. And it could be anybody.
In this case, “anybody” is a Polish hippie who had recently moved to a simple country shack, with a teenager in the passenger seat. They had just met at an animation conference, the kid a hobbyist and the hippie still enough on the grid to make a living writing musical accompaniments for animators.
So we cruised, we three, through a lovely cold day in Poland. In two days, I would hitchhike through Czech Republic, hitting small mountains and snow and chilly spots beside the road, riding with Henryk, the jolly businessman who supervised 150 people, and with the Prague cop who warned me of every possible crime that might be committed against me in Prague. But for now I was happy to escape the cold, to meet my couchsurfing hosts before dark, and to play with their 3-year-old, who was just the right age to teach me a few words in Polish.