Category Archives: Racism

Truth is not part of the progressive agenda or msm agenda.

WSJ 10/14/2020 by Shelby Steele

August was the sixth anniversary of the death of Michael Brown, the black teenager who was shot dead by a white police officer in Ferguson, Mo. The incident, and the nationwide coverage it attracted, marked the beginning of a period of mass protests against police, which culminated (let’s hope) after the tragic death of George Floyd in Minneapolis this May.

The fashionable explanation for what happened to Brown, Floyd and others—such as Freddie Gray in 2015 and Philando Castile in 2016—is so-called systemic racism. The activist left and the mainstream media insist that law enforcement targeted these men because they were black—and that if they weren’t black, they would still be alive. The truth is more complicated and less politically correct, and it’s the subject of an engrossing new documentary that is scheduled to premiere Oct. 16.

Shelby Steele.

PHOTO: RITA STEELE

The film, titled “What Killed Michael Brown?,” is written and narrated by the noted race scholar Shelby Steele and directed by his son, Eli Steele. Readers of these pages probably know the elder Mr. Steele through his best-selling books and occasional Journal op-eds. But earlier in his career, Mr. Steele also won acclaim for his work in television. In 1990 he co-wrote and produced “Seven Days in Bensonhurst,” an Emmy-winning documentary about Yusef Hawkins, the black teenager from Brooklyn who was fatally shot in 1989 after he and some friends were attacked by a white mob.

In an interview this week, Mr. Steele, who is based at Stanford University’s Hoover Institution, explained the significance of Brown’s death and what it tells us about race relations today. “Michael Brown represented, even more so than Trayvon Martin, Freddie Gray and others, the distortion of truth, of reality,” he said. Mr. Steele added that when it comes to racial controversies, liberals have developed what he calls a “poetic truth,” which may be at complete odds with objective truth but nevertheless helps them advance a desirable narrative. In the case of Michael Brown, reality was turned on its head.

“It was almost absolute,” Mr. Steele said. “The language—he was ‘executed,’ he was ‘assassinated,’ ‘hands up, don’t shoot’—it was a stunning example of poetic truth, of the lies that a society can entertain in pursuit of power.” Despite ample forensic evidence, the grand-jury reports and the multiple Justice Department investigations clearing the police officer of any wrongdoing, “there are blacks today, right now in Ferguson, as I point out in the film, who still truly believe that Michael Brown was killed out of racial animus,” he said. “In a microcosm, that’s where race relations are today. The truth has no chance. It’s smothered by the politics of victimization.”

Yet Mr. Steele sees a better future, and the interviews highlighted in “What Killed Michael Brown?” help to explain his optimism. One of the film’s strong suits is showcasing the words and deeds of everyday community leaders in places like Ferguson, St. Louis and Chicago. These people are far more focused on black self-development than on badgering whites or blaming society for problems in poor black communities. They understand and accept objective truth but mostly toil in obscurity while liberal billionaires cut million-dollar checks to subsidize Black Lives Matter activism and antiracism gibberish from “woke” academics.

“It’s easy to say, ‘The white man, the white man,’ and point the finger,” says a pastor in the film whose church is located in one of Chicago’s most violent neighborhoods. “In reality, we have to take a very close look at ourselves.” His focus is on “the transformation of the person. And we’re telling them, hey, educationally, you gotta get it together. Economically, you gotta get it together. Family and spiritually, you gotta get it together. And you have to take responsibility.”

The president of the St. Louis NAACP chapter told Mr. Steele there was no evidence that the Ferguson protests had done anything to help the black people who live there. Property values have fallen, crime has increased, and schools continue to underperform. “Let’s be clear. The progressive agenda is not the black agenda,” he says. “The people in that community are no better off than they were prior to the death of that young black child. They’re no better off, and everybody knows it.”

Amazon, which was scheduled to stream the movie, is now having second thoughts and has placed it under “content review.” Eli Steele, the director, told me that he will resort to other streaming platforms if he has to and is referring people to the film’s website, WhatKilledMichaelBrown.com, for more details on how to view it.

The progressive agenda may not be the black agenda, but it is the media’s agenda. Sadly, speaking plain truths about racial inequality in America today remains controversial.

https://www.wsj.com/articles/will-amazon-suppress-the-true-michael-brown-story-11602628176?mod=hp_opin_pos_2

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You Will Be Re-Educated

It probably won’t get to 1976-1980 Veit Nam levels immediately, but America is on the slippery slope, and we citizens who care about this country don’t start standing up against this insidious evil, we will bear some of the blame. (a few excerpts below). mrossol

You Will Be Re-Educated

Radical agendas require clear villains to motivate their believers to act. Alex Zamalin, author of Anti-Racism: An Introduction, claims to have identified our moment’s greatest villain: “the ordinary white American who has sometimes tepidly, conditionally, equivocally, or even shamefully agreed with the unmistakable racist.” A similar tone of unmasking hidden villains pervades projects such as the New York Times’ new podcast series about schools, Nice White Parents. In one episode, reporter Chana Joffe-Walt states, “I think the only way you equalize schools is by recognizing this fact and trying wherever possible to suppress the power of white parents.

Once identified, white people are told they must “do the work” of ridding themselves of racist beliefs—even those beliefs they don’t know they have and so must be educated to see.  But to make people—especially stubborn people—“do the work” sometimes requires threats of coercion, which is why anti-racism’s reeducation efforts often flirt with authoritarian language and ideas while claiming little more than benevolent oversight of their presumably virtuous goal.

Writing in Politico, Kendi made this explicit: “To fix the original sin of racism, Americans should pass an anti-racist amendment to the U.S. Constitution that enshrines two guiding anti-racist principles: Racial inequity is evidence of racist policy and the different racial groups are equals.” The amendment would make what Kendi calls “racist ideas by public officials” unconstitutional. It would also “establish and permanently fund the Department of Anti-racism (DOA) comprised of formally trained experts on racism and no political appointees.”

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“Systemic racism” is a bogus description

A very well thought and written analysis and argument against the “prevailing winds”.  mrossol

WSJ. 9/18/2020 By Harvey C. Mansfield

Systemic racism, also known as institutional or structural racism, is a new phrase for a new situation. We live in a society where racism is not, and cannot be, openly professed. To do so not only is frowned upon but will get you into serious trouble, if not yet jail, in America. Yet even though this is impossible to miss and known to all, “systemic racism” supposedly persists. The phrase describes a society that is so little racist that no one can respectably advocate racism, yet so much racist that every part of it is soaked with racism. We live with the paradox of a racist society without racists.

Systemic racism is unavowed and mostly unconscious, racist despite itself. Those who use the phrase, mostly whites, are consciously accusing their unconscious selves. To get a sense of what they mean, think of African-Americans as they are, freed of slavery and segregation but still somehow consigned to an inferior social position. Everywhere they look, they see black faces on show but white faces in charge. This is true even where they generally excel and surpass whites, as in sports and entertainment, and still more in business and academia, where they are fewer. White supremacy seems to be true in effect if not in intent. Look around and you will see it.

It is strange to describe an unconscious effect as racism, for an ism is an opinion, a doctrine, not a mere condition. A doctrine has adherents who articulate it; it cannot be held unconsciously as can a prejudice. Racist doctrine says that blacks are a naturally and inherently inferior race. To criticize the character or behavior of blacks, individually or even on average, is not racism. Criticism implies that blacks are not living up to their potential, hence that they are capable of behaving well. Criticism implies an essential equality between critics and whomever they criticize. This is contrary to racism.

Racist doctrine is not really blame of an inferior race but implies a sort of excuse. If you are innately inferior, there’s nothing you can do about it—so no blame is reasonable. Nor, from the standpoint of racism, is it reasonable for the inferior race to resent being treated as inferior; that’s all it is entitled to. It’s better to resign oneself to one’s fate, whether one is superior or inferior. That is racism, and it is contrary to the American principle that all human beings are created equal.

The idea of systemic racism proclaims that racism is unjust but exists nonetheless despite ourselves. How could this happen? It is the bad result of the behavior we regard as good. The good behavior of conscientiously striving to better oneself is joined to the bad behavior of always preferring oneself. Thus any privilege one earns and deserves is tied to undeserved privilege: A successful life if you are white comes out as white supremacy. Despite your verbal rejection of that result, the system behind your intentions brings it about.

The notion of systemic racism is designed to make you feel guilty about this if you are white. But why should you? The system did it, not you. You can’t change the system; that’s what “systemic” means. All your good intentions have existed since America began, but they are always tainted by bad consequences. The movement against systemic racism must fail. How could it succeed where Abraham Lincoln and Martin Luther King Jr. couldn’t? Systemic racism exists despite our intentions; so it can’t be cured by changing our intentions—as by protesting.

If, on the other hand, we are all responsible, then we should all behave better. If that is possible, then we don’t live in the thrall of a system. We somehow control our lives but don’t do a good job of it. We should turn a bad job into a good job. To behave responsibly, it doesn’t help to assume a systemic racism that acts against our intentions.

Yet “systemic racism” is used as an accusation, not as mere description. As accusation, though, it is no longer a system in the required sense of being beneath our awareness. It is joined to the demand for antiracism. If antiracism is possible, then all of us, whites as well as blacks, are no longer mere victims of a system.

In fact, all of us are aware of the racial question, even those who are not woke. Both sides of this matter are awake, but we differ. Our compassionate intentions run up against our fear of running other peoples’ lives, together with legitimate concern for our own well-being and our children’s, and we resolve the conflict differently, usually by partisan choice. Instead of submitting to fate, we argue our differences over justice. This is what we do and what we should be aware of doing.

Systemic racism has disadvantages as a way of thinking that outweigh the specious advantage of not having to argue about justice. It tells blacks that they are quite OK, and that it is entirely up to whites to change their thinking and their behavior. This means that blacks must allow whites to hold their future for them.

We recently mourned the passing of John Lewis, an activist for civil rights. Civil rights come from America, and to demand them is to imply that America would be OK if only it would assure for blacks what it gives to whites. But if America is tainted by systemic racism even to the principles of its founding, blacks will have to depend on the goodwill of whites and can’t call on our common patriotism. That is the implication of the slogan “Black Lives Matter.” The civil-rights movement was led by blacks, and its accomplishments were theirs, in cooperation with the governing white majority.

Systemic racism ignores the agency of black citizens, leaving them nothing to do except to protest in the streets or cheer from the sidelines. Meanwhile whites are told by the same idea that all their past efforts against white supremacy have been in vain. Nothing they have done has worked or could have worked. All along our history, the Constitution and the Rights of Man we thought we practiced and defended were nothing but the power of white men. All the heroes of both races and their sacrifices were defeated by systemic racism and went for naught. What we might do now differently from what we have done in the past is left totally unclear. More affirmative action and more subsidies—what can they do that will now help instead of hurt? Call them “reparations”—will that do any good?

Another disadvantage of the idea of systemic racism is to deny the value of prudence in politics. A democracy can react quickly if attacked, but for a transformation out of white supremacy, you have to have the support of a majority; you have to go by stages. First, assert the goal to be achieved, the principle of human equality, as was done in the Declaration of Independence. Then make a constitution so that a free country can govern itself effectively. To ratify the Constitution, it was necessary to gain the assent of the slave states.

The American founding couldn’t be perfect from the start; it had to progress toward its goal. Prudence is the faculty that deals with imperfection in order to form, as the Preamble put it, a “more perfect union.” To make progress effectively and democratically, prudence seeks and finds necessary accommodations in compromise. Not all compromises are successful, but the successful ones deserve to be accepted, and those who had the prudence to make them should be honored—not merely tolerated, let alone dishonored or canceled.

The cancel culture is a malignant growth from the idea of systemic racism. Those who cancel stop accusing themselves; they step outside of the system they denounce. After asserting the guilt of all whites, these whites give themselves a pass.

“Systemic racism” is a bogus description that issues in an accusation made in doubtful faith that contradicts itself. But it is held by many fellow Americans, so let’s not dismiss it. It’s better to treat it respectfully as a disputable opinion.

Mr. Mansfield is a professor of government at Harvard.

https://www.wsj.com/articles/the-systemic-racism-dodge-11600454532?mod=hp_opin_pos_2

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Black Lives Matter: “IN THEIR OWN WORDS”

Here are some quotes from the article. You’d be hard pressed to find this in the MSM.  Black Lives Matter is a Marxist organization. It is a sad, disappointing state of affairs that so many Americans have been hood-winked by their propaganda.  

BLM In Its Own Words

“The ONLY thing that will fix this is a REVOLUTION. Elections aren’t revolutions.” — Tania Faison, co-founder BLM Sacramento, March 5, 2020

“Ain’t no kneeling ass pig gonna stop the revolution!” — BLM Sacramento, June 1, 2020

“Stop getting sad and get angry. We need to fight.” — BLM Sacramento, May 7, 2020

“Revolutions don’t happen just once in a lifetime; may there be countless revolutions in our time towards Black liberation.” — BLM Toronto, March 24, 2019

“DEFUND. DISARM. DISMANTLE. ABOLISH. #DefundThePolice #BlackLivesMatter”. — BLM Toronto, June 19, 2020

“Get off our land white man!” — BLM Memphis, July 4, 2020

“CANCEL RENT IN #DC!” — BLM Washington, D.C., June 24, 2020

“Queer black people are working to get the larger black movement closer to an ideology that is intersectional.” — Patrisse Cullors, BLM co-founder, March 8, 2018

“We’re fighting against white supremacist patriarchal society. That’s why you need black women to fight it.” — Shamell Bell, BLM activist, November 9, 2015

“We absolutely have to deal with the way in which capitalism exploits us, and the way in which capitalism exploits Black people in particular.” — Melina Abdullah, co-founder BLM Los Angeles, June 23, 2020

“Capital can and should be used to fund the independence from capitalism and transition into community. But Capital and capitalism shouldn’t be the goal to fix community…. Black dollar is great… but let’s only look at money as a tool to attain liberation through COMMUNITY and not capitalism.” — Tania Faison, co-founder BLM Sacramento, January 31, 2020

“If this country doesn’t give us what we want, then we will burn down this system and replace it. All right? …. I just want black liberation, and black sovereignty. By any means necessary.” — Hank Newsome, BLM activist, June 25, 2020

“This is an uprising. A rebellion. A revolt.” — Melina Abdullah, co-founder BLM Los Angeles, May 31, 2020

“We disrupt the Western-prescribed nuclear family structure requirement by supporting each other as extended families and ‘villages’ that collectively care for one another, especially our children…. We foster a queer‐affirming network. When we gather, we do so with the intention of freeing ourselves from the tight grip of heteronormative thinking.” — BLM’s manifesto

“We are anti-capitalist: We believe and understand that Black people will never achieve liberation under the current global racialized capitalist system.” — Movement for Black Lives (M4BL), a BLM umbrella group

https://www.gatestoneinstitute.org/16301/black-lives-matter-part-ii

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