Tag Archive: Race

I’m having trouble processing the political situation in this world today, and, coupled with the difficulties, uncertainties, and fears of my own life, I’m losing hope.

New video footage of law enforcement killing a Black person surfaces so regularly, it’s as though the police’s strategy is to just keep ramping up the murder until the public becomes numb to it. Are the acquittals intended to send the message that the people will never win? How much absence of justice will the people accept until they “accept” the fact that there is no justice?

There are only two possible responses to this absence: giving up, or resistance. The system wants us to give up. The families and friends of the victims of police violence want us to resist.

Of course I would like things to get better, to calm down, to carry through to some kind of justice. But I know they aren’t going to, not without a fight, a mass struggle. Black people, simply by existing, by living peaceful lives, by struggling and surviving and doing what needs to be done, threaten the narrative of white supremacy in America. And so, more are being killed. This is to say nothing of those African-American voices that speak up clearly and unequivocally against this narrative, those African-American bodies who actively put themselves between the oppressor and the oppressed.

As more resistance rises, more people will die. It is the way of resistance, and it is hard to hear our consciences whispering it into our inner ear. “Things will get worse before they get better” is only one way of looking at it. It is not so much that conditions in society must get much worse before “society starts to care” about racist violence. The bulk of American society doesn’t care and generally isn’t going to. Those who say they care aren’t going to do anything about it, while the rest of American society is openly racist. We mustn’t wait for this society to start to care.

A clearer picture would be, “a thousand good guys must die in order to take down one bad guy. And then the fight has only just begun.”

This inescapable, dialectical fact scares me. As much as I want the revolution to happen, this type of continued destruction and death scares me into wishing it wasn’t necessary, wishing there was a safe way out for all of us. I just don’t know if there is. I don’t want anyone to die.

But I don’t see anything changing anytime soon. Body cameras will “malfunction.” Training will be flawed. Community policing will prove to be the idealistic liberal fantasy we already know it is.

People will advocate for these reforms, and while they are being tested on the flesh of Black bodies and proven ignominious failures at addressing the core problem, more lives will be lost on the road to real change, the road to revolution.

My sadness comes from knowing I will probably not be there to see it. But my hope is that humans of the future will be readier than we are, more knowledgeable, and more aware that the destruction of the current social order and financial system is a worthwhile goal if it means the creation of a world in which a person gets shot for being a racist, and not for being a race.


White Privilege

White privilege is the result of the dictatorship of mankind’s irrational fears and prejudices upon society, instead of the ideals of law. How often has mankind used his abilities for purely good, selfless acts? Very seldom. As the arbiters of cultural norms, the same class of people who would’ve owned slaves in the 1800s currently decides the nature of our society’s moral identity. Members of the arbiter-class possessing the greatest level of advantage influence common policy in order to maximize and prolong that advantage, and every substratum of that class shares in the advantages of being associated with the arbiter-class.

Systemic change must come from the solidarity between the socially criminalized (in this case, the non-white) and the white witnesses to the injustice of this so-called advantage. They are witnesses to it by way of being able to share in it and often doing so: sharing in a completely arbitrary benefit to the historicistically verifiable dominance of white over non-white. Thus, any member of the witness-class that would form solidarity with the socially criminalized class does so upon realization of the injustice inherent in sharing in a benefit that is not earned, but conferred as a historicistic fact by those who wish to maintain race-based inequality for their own gain.

Whether we are willing to weaken hidden systems of advantage depends on the existence and provision of a replacement advantage. Complicity in the arrangement of a moral and physical dictatorship resulting in years of oppression will compel some people to use their own power to, in effect, weaken themselves through voting, reforms, and the usual conventional means of social change.

There will, however, be a large contingent of group-minded persons who cannot disassociate themselves from the arbiter-class to which they have perpetually aspired. The division of race, much like the division of labor, sex, religion, and political discipline, is another means by which the arbiter-classes exploit the differences between the witness-classes and the socially criminalized groups in order to demonstrate moral and social superiority and in so doing encourage the conformist witness-classes to associate themselves with the prevailing arbiter-class and dissassociate themselves from the social criminals. As witnesses in their own trial, such conformists would defer to the judgment of the arbiter because he is in power and has always been in power. Such a conformist is unwilling to challenge his beliefs. To do so would be to admit a lifelong misperception: that power-possession is directly related to dividing people by race, sex, religion, et cetera, and that to do so makes one powerful. The dictates and priorities of his lifetime and even his upbringing won’t survive this singular assault on his idea of correctness, and nor would his conscience at having not just accepted the advantages of whiteness, but at having worked to advance them.

Moreover, possessing the monetary resources to choose the class with which to associate confers a sense of ownership on that choice; if one is rich, one’s choice–to exploit racial differences, political differences, et cetera, for greater personal gain and more influence–is worth more. If one is poor, one has no choice, for the poor are another socially criminalized group, to be influenced and never to influence. All while regrettably admiring those who can afford to buy into the arbiter-upheld white advantages and aspire to greater and greater heights of white opportunity, which is one manner in which poor people and the witness-class might find some similarity.

Therefore, to reiterate, there must be some replacement advantage since the monetary- and status-related advantages carry so many interrelated incentives. The only incentive for the secession of power is power or its equivalent, hence the nature of that replacement advantage must be power or its equivalent. Since Whitey will be, by definition, ceding power by way of his own power, to paraphrase the author, he may wish to use his power to create a completely New Society with new dynamics and resources. Whitey’s motivations must therefore be based on achieving equality in that Society, not, in any way, on recreating or relabeling the old society in order to maintain his race-based advantages (such recreations and relabelings are often referred to “reforms”). The assumption that the flawed power mechanisms of the old society are incapable of accommodating racial equality cannot be questioned or revised.

If such a New Society were created, the replacement advantage would be the power to take part in Humanity’s Collective Destiny as witnesses of his own future, while money and gender and race and religion all fall behind, mere remnants of a time when a person’s differences helped him more than his similarities. The trick is getting Whitey to admit the error of nearly his entire existence, and to see empowerment in that admission.

A White Stereotype

As long as the status quo of America originates from the white race, there will never be a true white stereotype to adequately ridicule the “tendencies” of white people in the same way that stereotypes have perpetrated and perpetuated misinformation regarding the characters of non-white ethnicities.

Consider what a stereotype is: a compilation of reputed tendencies intended to represent the character of all members of the community to which the stereotype refers. For example, an African-American stereotype would probably involve the eating of watermelon. A Mexican stereotype might refer to the stereotypically dispositional Mexican trait of laziness.

These traits hearken back to earlier times, when these ethnic groups first became well-known to the white race. They are behaviors that are noticed early on among the members of an ethnic group and are repeatedly noticed until they become identified with the ethnic group as a whole.

Therefore, a white stereotype of this sort, invented by non-white ethnic groups upon first encountering white people, would reveal the white man’s early and continuing tendencies: his “tendency” to exterminate Native Americans, his “tendency” to enslave Africans, his “tendency” to spread community-shattering religion, his “tendency” to deprive Black people of their rights and criminalize their very existence, his “tendency” to deprive other races of opportunity, his “tendency” to economically enslave other nations and to support oppression within those nations, and his “tendency” to do all of this and more without courage, remorse, or accountability.

I use quotation marks around the word “tendency” to indicate that a racial stereotype doesn’t truly reflect the tendencies of the entire race, that a stereotype only supposes such characteristics. Yet, as is often said correctly or incorrectly, “all stereotypes contain a grain of truth, and that’s why they exist.” The stereotype of the white man could never truly appear in this country until the white man is in the minority, until the status quo is no longer centered around him and his values. Why?

Because he could never bear to see himself for what he once was, and for what one grain of his being still is, and will always be. As long as he owns the soul of the world, he’ll never, ever have to.