Critical Race Theory Flip Flops

Let’s face it. I skip much of the pulp (non-) fiction on cultural politics in today’s media, but I’ll occasionally find a bit in The Atlantic worth reading.[1] This one by Conor Friedersdorf, e.g., shows how “outrage entrepreneurs on either side” of hot-button issues like racism sometimes dance each other round until they swap places. Maybe I like this one because I have argued the same in this fine blog, sometimes humorously, as in my entry on Jonathan Swift and the Arc of Liberalism, sometimes more pedantically, as in my entry on Buckling and Curling in the US Political Spectrum. In any event, if you skip the Atlantic link, you can at least link to my previous entries for more entertaining, equally informative, and much shorter elucidations of Left and Right dancing around in their little (we can hope) death spiral 😊

Conor Friedersdorf article here

[1] The Atlantic is one of the few media outlets that has not zipped itself into an ideological straitjacket in the past few years. It leans left and includes new (woke)[2] progressive voices like Ibram X. Kendi, but also includes regular contributors such as former George W. Bush speechwriter, David Frum, and anti-woke liberals such as John McWhorter.

[2] A note on terminology: I am sometimes criticized for using the word “woke,” as if that aligns me with a conservative rhetoric. Although the term was at first amply used as a badge of honor for left-leaning politicians like my own New Orleans mayor, Mitch Landrieu, it is true that the right has seized the narrative and largely turned “woke” into a slur. In my case, I have always identified as progressive, not conservative, but for clarity today I need to distinguish between “progressive” as rooted in the 1960s radicalism of MLK and the hippies (which favors free speech and less racialization in our value judgments about people) and “woke progressive” (the identity politics sort, which favors stifling dissent and emphasizing race in value judgments about people and interactions). Thus, I use the term to distinguish two very different versions of progressivism which are often conflated because they carry the same “progressive” tag.

Two takes on whiteness

Some decades ago on a daytime TV talk show – I’ll never find it – the African-American public intellectual, Cornel West, was seated next to some Ku Klux Klan members, and the host said something about the KKK representing white people. West gestured at the white supremacists next to him on the stage and replied, “These people don’t represent white people; they represent morons.” That encapsulated the norm in anti-racist discourse in the post-1960s trajectory (post-MLK/post-hippies). It was not black vs white but, as Dr. King called it, a “coalition of conscience” on one side and racists on the other, “for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny . . . that their freedom is inextricably bound to our freedom” (“I Have a Dream,” 1963).

How times have changed. Many in the (ironically named, some would say) “progressive” movement have swung around to suggest that the KKK, in effect, DOES represent white people, as the KKK expresses more overtly what is implicitly baked into white people. Whereas West’s witty remark of yore would marginalize racists and foreground Dr. King’s coalition of conscience, the most prominent voices among today’s anti-racists give the KKK center stage.

“All white people are invested in and collude with racism . . . The white collective fundamentally hates blackness” (Robin DiAngelo, White Fragility).

“The way in which people have constructed whiteness, and even their identity, or even the identity of white people, prevents them from seeing this white terrorist threat for what it is” (Ibram X. Kendi, interview 01/12/2021).

Though Kendi’s remarks are less demoralizing than DiAngelo’s, they still emphasize the battle lines between white and black – not anti-racism as a (rainbow) coalition of conscience against racists, but anti-racism as a battle against “whiteness.”

The two takes on whiteness, in any event, are clear. The post-1960s anti-racist angle was that whiteness was neither here nor there, not a blessing and not a scarlet letter. In the coalition of conscience, whites and blacks joined hands to combat racism and racial inequality, without probing into the color of the hand next to you and whether that color meant secret sins that needed to be called out. The post-woke angle, on the other hand, is that whiteness is indeed the problem. It comes dangerously close to recapitulating the old blackness vs. whiteness dichotomy favored by Bull Connor and the racist segregationists that liberals fought so hard against in the 1960s.

Some of you might find anti-racist inspiration in the woke discourse, and I suspect I might find some myself if I push into it harder, but the overall thrust is a hard sell for me. The idea of teaching children, black and white, the Robin DiAngelo quote above, and how that might affect them socially and psychologically, is frankly a little chilling. The other angle on whiteness, the angle that I have identified as post-1960s (as opposed to post-woke), the angle I associated with that decades-old quip of Cornel West (my more up-to-date readers can comment on whether his position has changed since then) – that’s the angle I like. It allows all people of all races to celebrate each other, to work hand-in-hand to fix continuing racial inequality, each able to express one’s own heart robustly, with full confidence in oneself and one’s fellows in the coalition, not cowering in self-doubt about one’s own goodness or casting suspicious eyes on those around you.

Best that each of us, black or white, express the power of beauty and goodness in the heart without impediment, in the brazen manner of William Blake, or better yet, Walt Whitman:

I celebrate myself, and sing myself…
My tongue, every atom of my blood…
Nature without check with original energy…
The smoke of my own breath…
Stout as a horse, affectionate, haughty, electrical,
I and this mystery here we stand.

I know I am solid and sound…
To me the converging objects of the universe perpetually flow…
I do not trouble my spirit to vindicate itself or be understood,
I exist as I am, that is enough,
If no other in the world be aware I sit content,
And if each and all be aware I sit content.

Unscrew the locks from the doors!
Unscrew the doors themselves from their jambs!

(Song of Myself)

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