Am I A Racist Quotes

What’s the problem with being “not racist”? It is a claim that signifies neutrality: “I am not a racist, but neither am I aggressively against racism.” But there is no neutrality in the racism struggle. The opposite of “racist” isn’t “not racist.” It is “antiracist.

I am about life. I’m gonna live as hard as i can and as full as i can until i die. And i’m not letting these parasites, these oppressors, these greedy racist swine make me kill my children in my mind, before they are even born.

I am often asked if I think the younger generation is less racist. No, I don't. In some ways, racism's adaptations over time are more sinister than concrete rules such as Jim Crow.

If I believe that only bad people are racist, I will feel hurt, offended, and shamed when an unaware racist assumption of mine is pointed out. If I instead believe that having racist assumptions is inevitable (but possible to change), I will feel gratitude when an unaware racist assumption is pointed out; now I am aware of and can change that assumption.

When you believe niceness disproves the presence of racism, it’s easy to start believing bigotry is rare, and that the label racist should be applied only to mean-spirited, intentional acts of discrimination. The problem with this framework—besides being a gross misunderstanding of how racism operates in systems and structures enabled by nice people—is that it obligates me to be nice in return, rather than truthful. I am expected to come closer to the racists. Be nicer to them. Coddle them.

We have become a Nazi monster in the eyes of the whole world—a nation of bullies and bastards who would rather kill than live peacefully. We are not just Whores for power and oil, but killer whores with hate and fear in our hearts. We are human scum, and that is how history will judge us. . . . No redeeming social value. Just whores. Get out of our way, or we’ll kill you. Well, shit on that dumbness. George W. Bush does not speak for me or my son or my mother or my friends or the people I respect in this world. We didn’t vote for these cheap, greedy little killers who speak for America today—and we will not vote for them again in 2002. Or 2004. Or ever. Who does vote for these dishonest shitheads? Who among us can be happy and proud of having all this innocent blood on our hands? Who are these swine? These flag-sucking half-wits who get fleeced and fooled by stupid little rich kids like George Bush? They are the same ones who wanted to have Muhammad Ali locked up for refusing to kill gooks. They speak for all that is cruel and stupid and vicious in the American character. They are the racists and hate mongers among us—they are the Ku Klux Klan. I piss down the throats of these Nazis. And I am too old to worry about whether they like it or not. Fuck them.

When people say that the values of Islam are compassion, tolerance, and freedom, I look at reality, at real cultures and governments, and I see that it simply isn’t so. People in the West swallow this sort of thing because they have learned not to examine the religions or cultures of minorities too critically, for fear of being called racist. It fascinates them that I am not afraid to do so.

The constitution does not recognize different classes of citizenship based on time spent living in the country. I am a citizen, with the same rights as your son, or you. As a citizen, and as a student, I am protesting the tone of this lesson as racist, intolerant, and xenophobic.

I may be slow, but I know a racist when I’m called one - and I am proud to support the supremacy of the 100-meter leisurely stroll.

But I am not impressed with America’s progress. I am not impressed that slavery was abolished or that Jim Crow ended. I feel no need to pat America on its back for these “achievements.” This is how it always should have been. Many call it progress, but I do not consider it praiseworthy that only within the last generation did America reach the baseline for human decency. As comedian Chris Rock says, I suppose these things were progress for white people, but damn. I hope there is progress I can sincerely applaud on the horizon. Because the extrajudicial killing of Black people is still too familiar. Because the racist rhetoric that Black people are lazier, more criminal, more undeserving than white people is still too familiar. Because the locking up of a disproportionate number of Black bodies is still too familiar. Because the beating of Black people in the streets is still too familiar. History is collapsing on itself once again.

People even said I was a racist because I shot black bank robbers at the beginning of Dirty Harry. So, first I’m labeled right-wing. Then I’m a racist. Now it’s macho or male chauvinism. It’s a whole number nowadays to make people feel guilty on different levels. It doesn’t bother me because I know where the fuck I am on the planet and I don’t give a shit.

I am first of all a white man, and only then a socialist.

I am not anti-American,' he said. 'I just despise the current American administration. I despair that Bush has made ordinary, decent people all over the world think twice about what was once, and still could be again, a great country, when what happened on September 11th should have made ordinary, decent people all over the world embrace America as never before. I don't like it that neo-conservative politicians bully their so-called allies while playing to the worst, racist instincts of their own bewildered electorate. I don't like it that we live in an era where to be anti-war is to be anti-American, to be pro-Palestine is to be anti-Semitic, to be critical of Blair is somehow to be supportive of Putin and Chirac. All anybody is asking for in this so-called age of terror is some leadership. Yet everywhere you look in public life there is no truth, no courage, no dignity to speak of.

Prefacing a sentence with 'I don't want to appear rude, but...' flags up the same alarm bells as 'I am not racist, but...' It's quite simple: if you don't want to appear rude, don't be rude. If you're not a racist, don't behave like a racist.

I can hear you say, "What a horrible, irresponsible bastard!" And you're right. I leap to agree with you. I am one of the most irresponsible beings that ever lived. Irresponsibility is part of my invisibility; any way you face it, it is a denial. But to whom can I be responsible, and why should I be, when you refuse to see me? And wait until I reveal how truly irresponsible I am. Responsibility rests upon recognition, and recognition is a form of agreement.

I like being present in spaces where I am not welcome because you do not deserve to feel comfortable just because you're racist or sexist or small-minded.

The premise of White Fragility is that not only am I racist, but all white people in America are, too. That's not just an evil idea, it's ironically a completely racist claim.

The paradox: Is God a racist, homophobic, anti- Semitic ass? Or is God testing to see if I am?

If, as a white person, I conceptualize racism as a binary and I see myself on the "not racist" side, what further action is required of me? No action is required at all, because I am not a racist. Therefore racism is not my problem; it doesn't concern me and there is nothing further I need to do. This guarantees that, as a member of the dominant group, I will not build my skills in thinking critically about racism or use my position to challenge racial inequality.

Must love decorating for holidays, mischief, kissing in cars, and wind chimes. No specific height, weight, hair color, or political affiliation required but would prefer a warm spirited non racist. Cynics, critics, pessimists, and “stick in the muds” need not apply. Voluptuous figures a plus. Any similarity in look, mind set, or fashion sense to Mary Poppins, Claire Huxtable, Snow White, or Elvira wholeheartedly welcomed. I am dubious of actresses, fellons and lesbians but dont want to rule them out entirely. Must be tolerant of whistling, tickle torture, James Taylor, and sleeping late. I have a slight limp, eerily soft hands, and a preternatural love of autumn. I once misinterpreted being called a coal-eyed dandy as a compliment when it was intended as an insult. I wiggle my feet in my sleep, am scared of the dark, and think the Muppets Christmas Carol is one of the greatest films of all time. All I want is butterfly kisses in the morning, peanut butter sandwiches shaped like a heart, and to make you smile until it hurts.

If, as a white person, I conceptualize racism as a binary and I place myself on the “not racist” side, what further action is required of me? No action is required, because I am not a racist. Therefore, racism is not my problem; it doesn’t concern me and there is nothing further I need to do. This worldview guarantees that I will not build my skills in thinking critically about racism or use my position to challenge racial inequality.

To Whom It May Concern. A racist Irishman has just made me aware that I am as bigoted as he is. Please excuse me from working with people of different skin colours until I can achieve an attitude adjustment. I do not wish to be a Nazi.

I am not a teacher in my heart," she said. "I am a doer, and all these little shitheads in front of me are do-nothings. There is racism in the world and they acknowledge it, but they sit in class listening to bullshit professors. Give me a bricklayer with a racist attitude. It is just more honest.

So I close this long reflection on what I hope is a not-too-quaveringly semi-Semitic note. When I am at home, I will only enter a synagogue for the bar or bat mitzvah of a friend's child, or in order to have a debate with the faithful. (When I was to be wed, I chose a rabbi named Robert Goldburg, an Einsteinian and a Shakespearean and a Spinozist, who had married Arthur Miller to Marilyn Monroe and had a copy of Marilyn’s conversion certificate. He conducted the ceremony in Victor and Annie Navasky's front room, with David Rieff and Steve Wasserman as my best of men.) I wanted to do something to acknowledge, and to knit up, the broken continuity between me and my German-Polish forebears. When I am traveling, I will stop at the shul if it is in a country where Jews are under threat, or dying out, or were once persecuted. This has taken me down queer and sad little side streets in Morocco and Tunisia and Eritrea and India, and in Damascus and Budapest and Prague and Istanbul, more than once to temples that have recently been desecrated by the new breed of racist Islamic gangster. (I have also had quite serious discussions, with Iraqi Kurdish friends, about the possibility of Jews genuinely returning in friendship to the places in northern Iraq from which they were once expelled.) I hate the idea that the dispossession of one people should be held hostage to the victimhood of another, as it is in the Middle East and as it was in Eastern Europe. But I find myself somehow assuming that Jewishness and 'normality' are in some profound way noncompatible. The most gracious thing said to me when I discovered my family secret was by Martin, who after a long evening of ironic reflection said quite simply: 'Hitch, I find that I am a little envious of you.' I choose to think that this proved, once again, his appreciation for the nuances of risk, uncertainty, ambivalence, and ambiguity. These happen to be the very things that 'security' and 'normality,' rather like the fantasy of salvation, cannot purchase.

I am sorry to have to say that the vast majority of white Americans are racist, either consciously or unconsciously.

I am in this same river. I can't much help it. I admit it: I'm racist. The other night I saw a group (or maybe a pack?) or white teenagers standing in a vacant lot, clustered around a 4x4, and I crossed the street to avoid them; had they been black, I probably would have taken another street entirely. And I'm misogynistic. I admit that, too. I'm a shitty cook, and a worse house cleaner, probably in great measure because I've internalized the notion that these are woman's work. Of course, I never admit that's why I don't do them: I always say I just don't much enjoy those activities (which is true enough; and it's true enough also that many women don't enjoy them either), and in any case, I've got better things to do, like write books and teach classes where I feel morally superior to pimps. And naturally I value money over life. Why else would I own a computer with a hard drive put together in Thailand by women dying of job-induced cancer? Why else would I own shirts mad in a sweatshop in Bangladesh, and shoes put together in Mexico? The truth is that, although many of my best friends are people of color (as the cliche goes), and other of my best friends are women, I am part of this river: I benefit from the exploitation of others, and I do not much want to sacrifice this privilege. I am, after all, civilized, and have gained a taste for "comforts and elegancies" which can be gained only through the coercion of slavery. The truth is that like most others who benefit from this deep and broad river, I would probably rather die (and maybe even kill, or better, have someone kill for me) than trade places with the men, women, and children who made my computer, my shirt, my shoes.

That a work of the imagination has to be “really” about some problem is, again, an heir of Socialist Realism. To write a story for the sake of storytelling is frivolous, not to say reactionary. The demand that stories must be “about” something is from Communist thinking and, further back, from religious thinking, with its desire for self-improvement books as simple-minded as the messages on samplers. The phrase “political correctness” was born as Communism was collapsing. I do not think this was chance. I am not suggesting that the torch of Communism has been handed on to the political correctors. I am suggesting that habits of mind have been absorbed, often without knowing it. There is obviously something very attractive about telling other people what to do: I am putting it in this nursery way rather than in more intellectual language because I see it as nursery behavior. Art — the arts generally — are always unpredictable, maverick, and tend to be, at their best, uncomfortable. Literature, in particular, has always inspired the House committees, the Zhdanovs, the fits of moralizing, but, at worst, persecution. It troubles me that political correctness does not seem to know what its exemplars and predecessors are; it troubles me more that it may know and does not care. Does political correctness have a good side? Yes, it does, for it makes us re-examine attitudes, and that is always useful. The trouble is that, with all popular movements, the lunatic fringe so quickly ceases to be a fringe; the tail begins to wag the dog. For every woman or man who is quietly and sensibly using the idea to examine our assumptions, there are 20 rabble-rousers whose real motive is desire for power over others, no less rabble-rousers because they see themselves as anti-racists or feminists or whatever.

While many people are fearful of what could happen if they resist, I am fearful of what could happen if I don't resist. I am fearful of cowardice. Cowardice is the inability to amass the strength to do what is right in the face of fear. And racist power has been terrorizing cowardice into us for decades.

Who does vote for these dishonest shitheads? Who among us can be happy and proud of having all this innocent blood on our hands? Who are these swine? These flag-sucking half-wits who get fleeced and fooled by stupid little rich kids like George Bush? They are the same ones who wanted to have Muhammad Ali locked up for refusing to kill gooks. They speak for all that is cruel and stupid and vicious in the American character. They are the racists and hate mongers among us -- they are the Ku Klux Klan. I piss down the throats of these Nazis. And I am too old to worry about whether they like it or not. Fuck them.

Snarling an oath from an Icelandic saga, I reclaimed my place at the head of the queue. "Oy!" yelled a punk rocker, with studs in his cranium. "There's a fackin' queue!" Never apologize, advises Lloyd George. Say it again, only this time, ruder. "I know there's a 'fackin' queue'! I already queued in it once and I am not going to queue in it again just because Nina Simone over there won't sell me a ruddy ticket!" A colored yeti in a clip-on uniform swooped. "Wassa bovver?" "This old man here reckons his colostomy bag entitles him to jump the queue," said the skinhead, "and make racist slurs about the lady of Afro-Caribbean extraction in the advance-travel window." I couldn't believe I was hearing this.

So what have I learned that is helpful? Well, if you are white, like I am, you can't get rid of the privilege you have, but you can use it for good. Don't say I don't even notice race! like it's a positive thing. Instead, recognize that differences between people make it harder for some to cross a finish line, and create fair paths to success for everyone that accommodate those differences. Educate yourself. If you think someone's voice is being ignored, tell others to listen. If your friend makes a racist joke, call him out on it, instead of just going along with it. If the two former skinheads I met can have such a complete change of heart, I feel confident that ordinary people can, too.

Is this too dressy?" is Southern Lady code for: I look fabulous and it would be in your best interest to tell me so. "I'm not crazy about it" is code for: I hate that more than sugar-free punch. "What do you think about her?" is code for: I don't like her. "She's always been lovely to me" is code for: I don't like her either. "She has a big personality" means she's loud as a T. rex. "She's the nicest person" means she's boring as pound cake. "She has beautiful skin" means she's white as a tampon. "She's old" means she's racist as Sandy Duncan in Roots. "You are so bad!" is Southern Lady code for: That is the tackiest thing I've ever heard and I am delighted that you shared it with me. "No, you're so bad!" is code for: Let's snitch and bitch. "She's a character" means drunk. "She has a good time means slut. "She's sweet" means Asperger's. "She's outdoorsy" means lesbian. "Hmm" is Southern Lady code for: I don't agree with you but am polite enough not to rub your nose in your ignorance. "Nice talking with you" is code for: Party's over, now scoot.

I am a citizen, with the same rights as your son, or you. As a citizen, as a student, I am protesting the tone of this lesson as racist, intolerant, and xenophobic.

The paradox: is God a racist, sexist, homophobic, anti-Semetic? Or is God testing to see if I am?

Is racial violence is the answer to happened racial violence? Which planet am I? Where are the people who taught me there is no difference? Why?

Sorry, Director. I am still fighting residual racist programming from my upbringing. It is a constant struggle to validate my allyship.

The demon say’s “Do you view sexual acts between individuals of the same gender to be an abomination?”… “Do you approve,” the demon says, “of marriage between individuals of differing racial backgrounds?” The demon continues without hesitation, asking, “Should the Zionist state of Israel be allowed to exist?” Question after question, I’m stumped. Even fingers crossed. The paradox: Is God a racist, homophobic, anti-semantic ass? Or is God testing to see if I am?

When I start from the premise that of course I have been thoroughly socialized into the racist culture in which I was born, I no longer need to expend energy denying that fact. I am eager—even excited—to identify my inevitable collusion so that I can figure out how to stop colluding!

As a black woman interested in feminist movement, I am often asked whether being black is more important than being a woman; whether feminist struggle to end sexist oppression is more important than the struggle to racism or vice versa. All such questions are rooted in competitive either/or thinking, the belief that the self is formed in opposition to an other...Most people are socialized to think in terms of opposition rather than compatibility. Rather than seeing anti-racist work as totally compatible with working to end sexist oppression, they often see them as two movements competing for first place.

It is a contradiction that white females have structured a women’s liberation movement that is racist and excludes many non-white women. However, the existence of that contradiction should not lead any woman to ignore feminist issues. Oftentimes I am asked by black women to explain why I would call myself a feminist and by using that term ally myself with a movement that is racist. I say, “The question we must ask again and again is how can racist women call themselves feminists.” It is obvious that many women have appropriated feminism to serve their own ends, especially those white women who have been at the forefront of the movement; but rather than resigning myself to this appropriation I choose to re-appropriate the term “feminism,” to focus on the fact that to be “feminist” in any authentic sense of the term is to want for all people, female and male, liberation from sexist role patterns, domination, and oppression.

I'm not a racist and you probably aren't either. But, the book White Fragility by Robin DiAngelo says I am a racist and if I say I'm not, that shows I most definitely am a racist; and, when I take offense to being called a racist that's further proof of my racism. It's crazy talk, but that's where we are today.

Hold on. Now you’re calling Sam a racist?” “I did not say that, Mr. Bloch.” “You did. You just did. Julia—” “I don’t remember his exact words.” “I said, ‘Racism has no place here.’” “Racism is what racists express.” “Have you ever lied, Mr. Bloch?” Jacob reflexively searched his jacket pocket yet again for his phone. “I assume that, like everyone who has ever lived, you have told a lie. But that doesn’t make you a liar.

To both the racist and the puritan, childhood is not a time of life that we grow out of, as the life of the child grows out of the life of the parent or as a plant grows out of the soil, but a time and state of consciousness to be left behind, to cut oneself off from ... The child may be joyous, the man must be sober and self-denying; the child may be free, the man is to be "responsible"; the child may be candid in his feelings, the man must be polite, restrained, mindful of the demands of convention; the child may be playful, the man must be industrious. I am not necessarily objecting to the manly virtues, but I am objecting that they should be so exclusively assigned to grownups, and that grownups should be so exclusively restricted to them. A man may have all the prescribed adult virtues and, if he lacks the childhood virtues, still be a dunce and a bore and a liar.

What’s the problem with being “not racist”? It is a claim that signifies neutrality: “I am not a racist, but neither am I aggressively against racism.” But there is no neutrality in the racism struggle. The opposite of “racist” isn’t “not racist.” It is “anti-racist.

To all you sensitive sallys out there who spend your time scribing angry letters, I have great news: Scientific models show that in the not-too-distant future, all the races will become so completely interbred that humanity will have a monolithic caramelish color and common facial features. There won't be blonds or hairy Jews anymore.Words like "Chink" will cease to have meaning. They will be relics, along with those who use them for comedy. Which is exactly why I am past that meta-racist shit and onto poop and pee. Onward and downward!

I am sometimes asked whether my work reinforces and takes advantage of white guilt. But I don’t see my efforts to uncover how race shapes my life as a matter of guilt. I know that because I was socialized as white in a racism-based society, I have a racist worldview, deep racial bias, racist patterns, and investments in the racist system that has elevated me. Still, I don’t feel guilty about racism. I didn’t choose this socialization, and it could not be avoided. But I am responsible for my role in it. To the degree that I have done my best in each moment to interrupt my participation, I can rest with a clearer conscience. But that clear conscience is not achieved by complacency or a sense that I have arrived.

I resist racists, not intergrationists. I resist seditionists, not abolitionists. I resist propagandists, not journalists. I resist extortionists, not opportunists. I resist chauvinists, not feminists. I embrace activists, not extremists. I embrace nationalists, not terrorists. I embrace intergrationists, not racists. I embrace lobbyists, not imperialists. I embrace conservationists, not depletionists. I believe in liberty, not censorship. I believe in justice, not oppression. I believe in equality, not discrimination. I believe in unity, not conformity. I believe in freedom, not tyranny. I believe in democracy, not despotism. I believe in desegregation, not racism. I believe in fairness, not tribalism. I believe in impartiality, not classism. I believe in emancipation, not sexism. I believe in truth, not lies. I believe in charity, not greed. I believe in peace, not strife. I believe in harmony, not conflict. I believe in love, not hatred. I am a conformist and a futurist. I am a traditionalist and a modernist. I am a fundamentalist and a liberalist. I am an optimist and a pessimist. I am an idealist and a realist. I am a theorist and a pragmatist. I am an industrialist and a philanthropist. I am an anarchist and a pacifist. I am a collectivist and an individualist. I am a capitalist and a socialist.

When you truly believe that the racial groups are equal, then you also believe that racial disparities must be the result of racial discrimination. Committed to this antiracist idea of group equality, I was able to self-critique, discover, and shed the racist ideas I had consumed over my lifetime when I uncovered and exposed the racist ideas that others have produced over the lifetime of America. I know that readers truly committed to racial equality will join me on this journey of interrogating and shedding our racist ideas. But if there is anything I have learned form my research, it's that the principal producers and defenders of racist ideas will not join us. And no logic or fact or history book can change them, because logic and facts and scholarship have little to do with why they are expressing racist ideas in the first place. Stamped from the Beginning is about these close-minded, cunning, captivating producers of racist ideas. But it is not for them. My open mind was liberated in writing this story. I am hoping that other open minds can be liberated in reading this story.

The humanitarian philosophies that have been developed (sometimes under some religious banner and invariably in the face of religious opposition) are human inventions, as the name implies - and our species deserves the credit. I am a devout atheist - nothing else makes any sense to me and I must admit to being bewildered by those, who in the face of what appears so obvious, still believe in a mystical creator. However I can see that the promise of infinite immortality is a more palatable proposition than the absolute certainty of finite mortality which those of us who are subject to free thought (as opposed to free will) have to look forward to and many may not have the strength of character to accept it. Thus I am a supporter of Amnesty International, a humanist and an atheist. I believe in a secular, democratic society in which women and men have total equality, and individuals can pursue their lives as they wish, free of constraints - religious or otherwise. I feel that the difficult ethical and social problems which invariably arise must be solved, as best they can, by discussion and am opposed to the crude simplistic application of dogmatic rules invented in past millennia and ascribed to a plethora of mystical creators - or the latest invention; a single creator masquerading under a plethora of pseudonyms. Organisations which seek political influence by co-ordinated effort disturb me and thus I believe religious and related pressure groups which operate in this way are acting antidemocratically and should play no part in politics. I also have problems with those who preach racist and related ideologies which seem almost indistinguishable from nationalism, patriotism and religious conviction.

A genius must sometimes be a racist if we are to hope for elucidation. History is generously peppered with geniuses who despised the Jews, who dismissed the blacks, who objectified women. Are we to bury their great works because of this? The answer is a resounding no, we are not to. We are, all of us, human. We are, all of us, imperfect. Prejudice is evolutionarily implanted in our genes. We need to know The Tiger is a dangerous animal. We need not know that all tigers are not. Identifying the personalities of individual tigers does not serve our need to survive. Granted, it might make us more enlightened individuals and friends with some tigers, and I am all for that. I applaud that, but one must recognize that there is a tribal instinct in humans and it is at its base an instinct for survival. So accept that, mourn it, decry it, rail against it, but recognize it is a very human trait and have patience with it. Have compassion. Thank you and good night.

On the World Fantasy Award: The award is a bust of H.P. Lovecraft, a notable author but also notorious racist. Nnedi Okorafor, who won the award in 2011, wrote that she approved of China Miéville's solution, who claims: "I put it out of sight, in my study, where only I can see it, and I have turned it to face the wall. So I am punishing the little fucker like the malevolent clown he was, I can look at it and remember the honour, and above all I am writing behind Lovecraft’s back.

The theme of willful self-creation is especially strong in the writings of Black women.80 The fiction of authors such as Zora Neale Hurston, Toni Morrison, and Alice Walker revolves around Black female characters who learn to invent themselves after breaking out of the confines of racist and sexist expectations. Black women’s autobiographical accounts also describe the process of self-creation, exemplified by Patricia Williams’s statement, “I am brown by my own invention.… One day I will give birth to myself, lonely but possessed.”81

When it comes to racism and racists,” Trump said, “I am the least racist person there is.” When

I am responsible for my racist ideas; they are not. To be antiracist is to let me be me, be myself, be my imperfect self.

I still identify as Black. Not because I believe Blackness, or race, is a meaningful scientific category but because our societies, our policies, our ideas, our histories, and our cultures have rendered race and made it matter. I am among those who have been degraded by racist ideas, suffered under racist policies, and who have nevertheless endured and built movements and cultures to resist or at least persist through this madness. I see myself culturally and historically and politically in Blackness, in being an African American, an African, a member of the forced and unforced African diaspora. I see myself historically and politically as a person of color, as a member of the global south, as a close ally of Latinx, East Asian, Middle Eastern, and Native peoples and all the world’s degraded peoples, from the Roma and Jews of Europe to the aboriginals of Australia to the White people battered for their religion, class, gender, transgender identity, ethnicity, sexuality, body size, age, and disability. The gift of seeing myself as Black instead of being color-blind is that it allows me to clearly see myself historically and politically as being an antiracist, as a member of the interracial body striving to accept and equate and empower racial difference of all kinds.

But I am really saying something very simple. The will of the people, or the state, is revealed by the state's institutions. There was not, then, nor is there, now, a single American institution, which is not a racist institution. And racist institutions - the unions, for one example, the Church, for another, and the Army - or the military - for yet another, are meant to keep the nigger in his place. Yes: we have lived through tokens and concessions but white power remains white. And what it appears to surrender with one hand it obsessively clutches in the other.

If I'm walking down an American street and anyone darker than a peanut shell approaches, I'll say, "Hello." This because, if I don't say it, he or she might think that I'm anxious. Which, of course, I must be, otherwise I'd walk by in silence, just as I do with my fellow Caucasians. Does this make me racist, or simply race conscious? Either way, I'm more afraid of conservatives than I am of black people.

am no longer manipulated by racist ideas to see racial groups as problems. I no longer believe a Black person cannot be racist. I am no longer policing my every action around an imagined White or Black judge, trying to convince White people of my equal humanity, trying to convince Black people I am representing the race well. I no longer care about how the actions of other Black individuals reflect on me, since none of us are race representatives,

I am suggesting a seismic shift in black politics. Obviously, we can’t stand idly by as Democrats take our votes for granted and cave to forces that devastate our communities. Nor can extremists on the right and those who enable them expect us to sit back as they trade in racist nonsense, continue to legislate for the 1 percent, and undo the modest gains we’ve made in this country. What has become crystal clear over these past few years, at least to me, is that business as usual isn’t sufficient; that the typical black characters on the national scene have to be called out for what they have failed to do and say in the face of what has happened and is happening in black America.

Not long ago, having expressed some disagreements in print with an old comrade of long standing, I was sent a response that he had published in an obscure newspaper. This riposte referred to my opinions as ‘racist.’ I would obviously scorn to deny such an allegation on my own behalf. I would, rather, prefer to repudiate it on behalf of my former friend. He had known me for many years and cooperated with me on numerous projects, and I am quite confident that he would never have as a collaborator anyone he suspected of racial prejudice. But it does remind me, and not for the first time, that quarrels on the left have a tendency to become miniature treason trials, replete with all kinds of denunciation. There's a general tendency—not by any means confined to radicals but in some way specially associated with them—to believe that once the lowest motive for a dissenting position has been found, it must in some way be the real one.

I am not interested in love that is aloof. In a love that refuses hard work, instead demanding a bite-size education that doesn’t transform anything. In a love that qualifies the statement “Black lives matter,” because it is unconvinced this is true. I am not interested in a love that refuses to see systems and structures of injustice, preferring to ask itself only about personal intentions. This aloof kind of love is useless to me. I need a love that is troubled by injustice. A love that is provoked to anger when Black folks, including our children, lie dead in the streets. A love that can no longer be concerned with tone because it is concerned with life. A love that has no tolerance for hate, no excuses for racist decisions, no contentment in the status quo. I need a love that is fierce in its resilience and sacrifice. I need a love that chooses justice.

Some lurid things have been said about me—that I am a racist, a hopeless alcoholic, a closet homosexual and so forth—that I leave to others to decide the truth of. I'd only point out, though, that if true these accusations must also have been true when I was still on the correct side, and that such shocking deformities didn't seem to count for so much then. Arguing with the Stalinist mentality for more than three decades now, and doing a bit of soapboxing and street-corner speaking on and off, has meant that it takes quite a lot to hurt my tender feelings, or bruise my milk-white skin.

When I started working on this case, ladies and gentlemen, I didn’t see myself as a racist. Now I realize I am. Not because I hate people of different races but because – intentionally or unintentionally – I’ve gotten a boost from the color of my skin, just like Ruth Jefferson suffered a setback because of hers.

What pretty much guaranteed that Johnson would side with white supremacists was his benighted view of black people. No American president has ever held such openly racist views. “This is a country for white men,” he declared unashamedly, “and by God, as long as I am President, it shall be a government for white men.

I represent only myself. If the judges draw conclusions about millions of Black people based on how I act, then they, not I, not Black people, have a problem. They are responsible for their racist ideas; I am not. I am responsible for my racist ideas; they are not. To be antiracist is to let me be me, by myself, be my imperfect self.

My personal war against the so-called “soccer menace” probably reached its peak in 1993, when I was nearly fired from a college newspaper for suggesting that soccer was the reason thousands of Brazilians are annually killed at Quiet Riot concerts in Rio de Janeiro, a statement that is—admittedly—only half true. A few weeks after the publication of said piece, a petition to have me removed as the newspaper’s sports editor was circulated by a ridiculously vocal campus organization called the Hispanic American Council, prompting an “academic hearing” where I was accused (with absolute seriousness) of libeling Pelé. If memory serves, I think my criticism of soccer and Quiet Riot was somehow taken as latently racist, although—admittedly—I’m not completely positive, as I was intoxicated for most of the monthlong episode. But the bottom line is that I am still willing to die a painful public death, assuming my execution destroys the game of soccer (or—at the very least—convinces people to shut up about it).

[When asked about the dangers of Internet trolls being able to say whatever they want because of false profiles] What interests me (if you ask me) in phenomenon – not only Facebook, but generally, this, let's call them 'staged identities' [...] – is how there can be more truth in the mask that you adopt than in your real, inner self. I always believed in masks; I never believed in the emancipatory potential of this gesture of 'let's tear off the masks.' [...] Let me give you a simple example. Let us say that I'm in reality a shy, impotent, stupid person, afraid...but then, in Internet reaction, I adopt a screen persona of a brutal, racist guy who humiliates people, beats women and so on...It's too easy to say, 'Oh, I'm really a coward, but there I imagined to be a powerful macho.' What if it's the opposite? What if I really am that brutal guy – but in real life, because of social pressure and so on, I oppress it...so that the true mask is my authentic, real self? And the truth comes out precisely in the guise of a fiction.

These social media shamings bear an uncanny resemblance to medieval witch hunts.” If you were accused of being a witch back then, you were shit out of luck. Being accused was all it took. Forget “innocent until proven guilty.” Nobody bothered to prove your guilt. Nobody dared to speak up on your behalf, for fear of being called a witch sympathizer. Because if you were seen as the friend of a witch, you were the next one to be accused of being a witch. As soon as a woman was accused of being a witch, she was a pariah without any friends. Nobody wanted to be seen in public with her. The whole village ganged up on her. Everyone was trying to outdo everyone else in their antiwitch fervor: “Look at me! I'm throwing rocks at the witch! Look at how much I hate witches! I am definitely NOT a witch myself!” Whenever I see a social media mob ganging up on a celebrity for supposedly saying something “offensive” it reminds me of the Salem witch hysteria: “That's racist! And me calling you a racist proves that I'm definitely not a racist myself! That's sexist! I shame you! And that means I'm definitely not sexist myself! I shame you for being a bad person. That means I'm a good person! Look at how really really offended I am! That means I'm a really really good person!” According to the bible, Jesus said "let he who is without sin throw the first rock." But a lot of people seem to think he said: "If you throw rocks at someone else, it proves that you're without sin.

I found the role model to inspire me to handle such situations with more grace, maturity, and, most important of all, results... I reread Harper Lee's To Kill a Mockingbird, and I realized I had found my hero in Atticus Finch... It hit me like a thunderbolt. You see, Atticus knows everything Huck knows. He knows society is racist. He recognizes the violence, hypocrisy, injustice, and ignorance of society. He knows he is going to lose. But Atticus does not light out for the territory. He goes into the courtroom to fight the fight as best as he can, because it is what he believes in. He doesn't do it because of the law, or the rules, or what people will think. He has his own code, and he lives by it as well as he can. I still cry when I think about this. My classroom is my courtroom. I am going to lose more than I win. There are many times when, despite my efforts, I will lose children to poverty, ignorance, and, most tragically, a society that embraces mediocrity... I've made plenty of mistakes since rediscovering Atticus, but I've always been able to hold my head up to my students. Atticus showed me the way.

By what twisted sophistication of argument do you harry people with violence off your land and then think yourself entitled to make high-minded stipulations as to where they may go now you are rid of them and how they may provide for their future welfare? I am an Englishman who loves England, but do you suppose that it too is not a racist country? Do you know of any country whose recent history is not blackened by prejudice and hate against somebody? So what empowers racists in their own right to sniff out racism in others? Only from a world from which Jews believe they have nothing to fear will they consent to learn lessons in humanity. Until then, the Jewish state’s offer of safety to Jews the world over yes, Jews first – while it might not be equitable cannot sanely be constructed as racist. I can understand why a Palestinian might say it feels racist to him, though he too inherits a history of disdain for people of other persuasions to himself, but not you, madam, since you present yourself as a bleeding-heart, conscience-pricked representative of the very Gentile world from which Jews, through no fault of their own, have been fleeing for centuries...

And while speaking up against these explicitly racist actions is critical, we must also be careful not to use them to keep ourselves on the “good” side of a false binary. I have found it much more useful to think of myself as on a continuum. Racism is so deeply woven into the fabric of our society that I do not see myself escaping from that continuum in my lifetime. But I can continually seek to move further along it. I am not in a fixed position on the continuum; my position is dictated by what I am actually doing at a given time. Conceptualizing myself on an active continuum changes the question from whether I am or am not racist to a much more constructive question: Am I actively seeking to interrupt racism in this context? And perhaps even more importantly, how do I know?

When it comes to people… you could aptly say that I am a racist… a human racist. I believe in people. There are good and not-so-good people of all colors and creeds. I’m not here to judge. Period. As people, we draw judgments from others when we behave badly, especially when we try to blame our bad behavior on others. This is not based on race, age, sex, or religion. It’s based on behavior differences.

Sure, I told him to fuck himself and yes, I paid for it dearly (ruptured spleen). But after my recovery and given the time to reflect, I have a better understanding of who I am penning this for. Not just for the parole board. Not just for wronged Chinese people, not for racist whites, not for my prison therapy group, not for Manny or Jaynuss, not for Momma, not for my once-again estranged father, not even for Lene (though I hope and, in weaker moments, pray she will read this one day), but for others, like myself. Those who lack foresight. Those often overwhelmed by the present. Those ignorant of and indifferent to the past. Those whose worst qualities come to the surface when tested. Those who are fertile ground for dubious moral judgment. Those who feel, in some mysterious but common sense, unmoored.

While making racism bad seems like a positive change, we have to look at how this functions in practice. Within this paradigm, to suggest that I am racist is to deliver a deep moral blow—a kind of character assassination. Having received this blow, I must defend my character, and that is where all my energy will go—to deflecting the charge, rather than reflecting on my behavior. In this way, the good/bad binary makes it nearly impossible to talk to white people about racism, what it is, how it shapes all of us, and the inevitable ways that we are conditioned to participate in it. If we cannot discuss these dynamics or see ourselves within them, we cannot stop participating in racism. The good/bad binary made it effectively impossible for the average white person to understand—much less interrupt—racism.

Laurie piped up again. 'At State, everybody calls diversity dispersity. What happens is, everybody has their own clubs, their own signs, their own sections where they all sit in the dining hall--all the African Americans are over there? . . . and all the Asians sit over't these other tables? -- except for the Koreans? -- because they don't get along with the Japanese so they sit way over there? Everybody's dispersed into their own little groups -- and everybody's told to distrust everybody else? Everybody's told that everybody else is trying to screw them over--oops!' -- Laurie pulled a face and put her fingertips over her lips -- 'I'm sorry!' She rolled eyes and smiled. 'Anyway, the idea is, every other group is like prejudiced against your group, and no matter what they say, they're only out to take advantage of you, and you should have nothing to do with them -- unless your white, in which case all the others are not prejudiced against you, they're like totally right, because you really are a racist and everything, even if you don't know it? Everybody ends up dispersed into their own like turtle shells, suspicious of everybody else and being careful not to fraternize with them. Is it like that at Dupont?

Malcolm considered himself to be the spiritual property of the people who produced him. He did not consider himself to be their saviour, he was far too modest for that, and gave that role to another; but he considered himself to be their servant and in order not to betray that trust, he was willing to die, and died. Malcolm was not a racist, not even when he thought he was. His intelligence was more complex than that; furthermore, if he had been a racist, not many in this racist country would have considered him dangerous. He would have sounded familiar and even comforting, his familiar rage confirming the reality of white power and sensuously inflaming a bizarre species of guilty eroticism without which, I am beginning to believe, most white Americans of the more or less liberal persuasion cannot draw a single breath.

To those who say I am trying to change history, they should realize that the history of Confederate monuments represents a racist legacy all people should abhor. Moreover, many people did protest their construction. In 1900, Georgia's population was 46.7 percent African American and Virginia's was 35.6 percent, but Black people had been purged form the voting rolls and had no voice on the use of public land or money.

Profanity – especially delivered by women – is a powerful way to transgress the red lines of politeness and niceness that the patriarchy – shared by the rock and the hard place – demands of us as women. I say fuck because I am not supposed to. I say fuck because I believe that the crimes of racism, bigotry and misogyny – enabled and protected by patriarchy – are more profane than swear words. I say fuck because there is nothing civil about racists, Islamophobes and misogynists arguing over my body as if I did not exist.

My Fellow Non-American Blacks: In America, You Are Black, Baby Dear Non-American Black, when you make the choice to come to America, you become black. Stop arguing. Stop saying I’m Jamaican or I’m Ghanaian. America doesn’t care. So what if you weren’t “black” in your country? You’re in America now. We all have our moments of initiation into the Society of Former Negroes. Mine was in a class in undergrad when I was asked to give the black perspective, only I had no idea what that was. So I just made something up. And admit it—you say “I’m not black” only because you know black is at the bottom of America’s race ladder. And you want none of that. Don’t deny now. What if being black had all the privileges of being white? Would you still say “Don’t call me black, I’m from Trinidad”? I didn’t think so. So you’re black, baby. And here’s the deal with becoming black: You must show that you are offended when such words as “watermelon” or “tar baby” are used in jokes, even if you don’t know what the hell is being talked about—and since you are a Non-American Black, the chances are that you won’t know. (In undergrad a white classmate asks if I like watermelon, I say yes, and another classmate says, Oh my God that is so racist, and I’m confused. “Wait, how?”) You must nod back when a black person nods at you in a heavily white area. It is called the black nod. It is a way for black people to say “You are not alone, I am here too.” In describing black women you admire, always use the word “STRONG” because that is what black women are supposed to be in America. If you are a woman, please do not speak your mind as you are used to doing in your country. Because in America, strong-minded black women are SCARY. And if you are a man, be hyper-mellow, never get too excited, or somebody will worry that you’re about to pull a gun. When you watch television and hear that a “racist slur” was used, you must immediately become offended. Even though you are thinking “But why won’t they tell me exactly what was said?” Even though you would like to be able to decide for yourself how offended to be, or whether to be offended at all, you must nevertheless be very offended. When a crime is reported, pray that it was not committed by a black person, and if it turns out to have been committed by a black person, stay well away from the crime area for weeks, or you might be stopped for fitting the profile. If a black cashier gives poor service to the non-black person in front of you, compliment that person’s shoes or something, to make up for the bad service, because you’re just as guilty for the cashier’s crimes. If you are in an Ivy League college and a Young Republican tells you that you got in only because of Affirmative Action, do not whip out your perfect grades from high school. Instead, gently point out that the biggest beneficiaries of Affirmative Action are white women. If you go to eat in a restaurant, please tip generously. Otherwise the next black person who comes in will get awful service, because waiters groan when they get a black table. You see, black people have a gene that makes them not tip, so please overpower that gene. If you’re telling a non-black person about something racist that happened to you, make sure you are not bitter. Don’t complain. Be forgiving. If possible, make it funny. Most of all, do not be angry. Black people are not supposed to be angry about racism. Otherwise you get no sympathy. This applies only for white liberals, by the way. Don’t even bother telling a white conservative about anything racist that happened to you. Because the conservative will tell you that YOU are the real racist and your mouth will hang open in confusion.

to suggest that I am racist is to deliver a deep moral blow—a kind of character assassination. Having received this blow, I must defend my character, and that is where all my energy will go—to deflecting the charge, rather than reflecting on my behavior. In this way, the good/bad binary makes it nearly impossible to talk to white people about racism, what it is, how it shapes all of us, and the inevitable ways that we are conditioned to participate in it. If we cannot discuss these dynamics or see ourselves within them, we cannot stop participating in racism.

Young people in Western societies have grown up with the assumption that gender equality is a given. They did not have to fight for basic equality and are often oblivious to its being undermined around them. Even when they are confronted with the erosion of women’s rights in the street, they sometimes apologize for criticizing their attackers. In court, victims of sexual assault appearing on the witness stand have to insist that they are not racists. Almost every woman I interviewed in the course of researching this book felt obliged to begin with a caveat: “I’m not against migrants,” “I’m from the Left,” or “I am not racist.

The good/ bad frame is a false dichotomy. All people hold prejudices, especially across racial lines in a society deeply divided by race. I can be told that everyone is equal by my parents, I can have friends of color, and I may not tell racist jokes. Yet I am still affected by the forces of racism as a member of a society in which racism is the bedrock. I will still be seen as white, treated as white, and experience life as a white person. My identity, personality, interests, and investments will develop from a white perspective. I will have a white worldview and a white frame of reference. In a society in which race clearly matters, our race profoundly shapes us.

When you believe niceness disproves the presence of racism, it’s easy to start believing bigotry is rare, and that the label racist should be applied only to mean-spirited, intentional acts of discrimination. The problem with this framework—besides being a gross misunderstanding of how racism operates in systems and structures enabled by nice people—is that it obligates me to be nice in return, rather than truthful. I am expected to come closer to the racists. Be nicer to them. Coddle them. Even more, if most white people are good, innocent, lovely folks who are just angry or scared or ignorant, it naturally follows that whenever racial tension arises, I must be the problem.

Shutting off [Twitter] without warning was jarring and isolating, like having a friend you rely on just vanish with no explanation. Jordan was right: I didn't have to be there, be it for work or for personal gain. I didn't have to play. I realized, though, that I wanted to -- I like attention and I like being able to control my own narrative. Above all, I like bothering people. I like being present in spaces where I am not welcome because you do not deserve to feel comfortable just because you're racist or sexist or small-minded. Something about ceding this territory, this part of the digital world that I felt ownership over, felt so deeply unfair. It's my house; why should I leave?

The definition of the word ‘racist’ has evolved…or devolved…or, more accurately, ballooned…over the course of my lifetime. It used to be that a ‘racist’ was simply someone who hated others for their skin color. By that definition, I am not, nor have I ever been, a racist. People give you plenty of reasons to hate them before you even have to consider their melanin levels. Most people I’ve hated have been white—especially the ones who play an infantile, morally hierarchical, status-jockeying game of ‘tag’ by calling me a racist. Another common idea of what constitutes a ‘racist’ is someone who scapegoats other races for their problems. Nah, that’s not me. I blame my parents and, increasingly, myself. So by that definition, I am not a racist.

I am not a racist, Ruth. And I understand that you’re upset, but it’s a little unfair of you to take it out on me, when I’m just trying to do my best—my professional best—to help you. For God’s sake, if I’m walking down a street and a Black man is coming toward me and I realize I’m going the wrong way, I keep going the wrong direction instead of turning around so he won’t automatically think I’m afraid of him.” “That’s overcompensating, and that’s just as bad,” I say. “You say you don’t see color…but that’s all you see. You’re so hyperaware of it, and of trying to look like you aren’t prejudiced, you can’t even understand that when you say race doesn’t matter all I hear is you dismissing what I’ve felt, what I’ve lived, what it’s like to be put down because of the color of my skin.” I

And I do talk a lot, obviously, about my clients; those are the people I have to advocate for, and when I say that each of us is more than the worst thing we’ve ever done, I am thinking specifically about them. But I’m also thinking about everybody else. I mean, I believe that for every human being. I think if someone tells a lie, they’re not just a liar, that if someone takes something, they’re not just a thief. If you kill someone, you’re not just a killer. But it’s also true, a nation that committed genocide against Indigenous people, a nation that enslaved Black people for two and a half centuries, a nation that tolerated mob lynchings for nearly a century, a nation that created apartheid and segregation laws throughout most of the 20th century, can also be more than that racist history suggests.

This woman makes sure that I know that there will be no repercussions for anything I say. She lets me know exactly what would happen to the person if we found them. She asks a million questions. “Has anyone ever said anything suspicious to you at work? Has anyone ever been mean to you at work? Have you ever gotten into it with anybody at work? Has anyone ever been inappropriate at work?” She gives me a million opportunities to take a long, hard look at how I am treated at work, and it leads me to one conclusion: I am spoiled to a hilarious degree. She follows up with a phone call later in the week to make sure that I’m sure that I’m sure. I couldn’t believe it. She did such a good job. I’ve certainly been at places where I would’ve killed to have someone like her around. It is so crazy that this woman is the opposite of Lacey’s HR woman. The thought of someone being racist had this lady ready to go off! I loved her. I felt so well taken care of.

David: "If the class is debating, then each student has the right to say what's on his mind." Mr. Neck: "I decide who talks in here." David: "You opened a debate. You can't close it just because it is not going your way." Mr. Neck: "Watch me. Take your seat, Mr. Petrakis." David: "The Constitution does not recognize the different classes of citizenship based on time spent living in the country. I am a citizen, with the same rights as your son, or you. As a citizen, and as a student, I am protesting the tone of this lesson as racist, intolerant, and xenophobic." Mr. Neck: "Sit your butt in that chair, Petrakis, and watch your mouth! I try to get a debate going in here and you people turn it into a race thing. Sit down or you're going to the principal." David stares at Mr. Neck, looks at the flag for a minute, then picks up his books and walks out of the room. He says a million things without saying a word. I make a note to study David Petrakis. I have never heard a more eloquent silence.

I never escaped the pinpoint pain of the term "White Indian." I scoffed at it. I made fun of it and refuted it. I joked about it with friends and family to prove to myself how much I didn't care. Ever since then, though, a stem of fear sprouts in me. When I hear someone move fluently through their own tribal tongue, I flinch at their authenticity. When I watch other Natives dance in elaborate ceremonial regalia, I swallow my awe so it can instead fester into shame. This feeling of being fake doesn't influence reality. I am still dark enough to get stopped at airport security, followed around stores, stopped by police in border states, talked down to by people paler than me, and asked racist questions about where I'm from or what kind of magic powers I have. I still get treated like a liar or a relic when I tell someone I'm Native. I still feel a rooted, thrumming connection to the beach and the ground whenever I go home to Sequim, to where my tribe is. I still keep a mental record of all the stories I have learned, either from family or from historic documents. None of it validates me enough to remove the blight of impostor syndrome.

We are paying for and even submitting to the dictates of an ever-increasing, unceasingly-spawning class of human beings who should never have been born at all.1 —Margaret Sanger, The Pivot of Civilization In 2009, Hillary Clinton came to Houston, Texas, to receive the Margaret Sanger award from Planned Parenthood. Sanger was the founder of Planned Parenthood and the award is its highest prize. In receiving the award, Hillary said of Sanger, “I admire Margaret Sanger enormously, her courage, her tenacity, her vision. I am really in awe of her. There are a lot of lessons we can learn from her life and the cause she launched and fought for and sacrificed so greatly.”2 What was Margaret Sanger’s vision? What was the cause to which she devoted her life? Sanger is known as a champion of birth control, of providing women with the means to avoid unwanted pregnancies. But the real Margaret Sanger was very different from how she’s portrayed in Planned Parenthood brochures. The real Margaret Sanger did not want women in general to limit their pregnancies. She wanted white, wealthy, educated women to have more children, and poor, uneducated, black women to have none. “Unwanted” for Sanger didn’t mean unwanted by the mother—it meant unwanted by Sanger. Sanger’s influence contributed to the infamous Tuskegee experiments in which poor blacks were deliberately injected with syphilis without their knowledge. Today the Tuskegee Project is falsely portrayed as an example of southern backwardness and American bigotry; in fact, it was a progressive scheme carried out with the very eugenic goals that Margaret Sanger herself championed. In 1926, Sanger spoke to a Women’s Chapter of the Ku Klux Klan in New Jersey about her solution for reducing the black birthrate. She also sponsored a Negro Project specifically designed, in her vocabulary, to get rid of “human beings who should never have been born.” In one of her letters Sanger said, “We do not want word to get out that we are trying to exterminate the Negro population.”3 The racists loved it; other KKK speaking invitations followed. Now it may seem odd that a woman with such views would be embraced by Planned Parenthood—even odder that she would be a role model for Hillary Clinton. Why would they celebrate Sanger given her racist philosophy? In

What’s the problem with being “not racist”? It is a claim that signifies neutrality: “I am not a racist, but neither am I aggressively against racism.” But there is no neutrality in the racism struggle. The opposite of “racist” isn’t “not racist.” It is “antiracist.” What’s the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an antiracist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an antiracist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an antiracist. There is no in-between safe space of “not racist.” The claim of “not racist” neutrality is a mask for racism. This may seem harsh, but it’s important at the outset that we apply one of the core principles of antiracism, which is to return the word “racist” itself back to its proper usage. “Racist” is not—as Richard Spencer argues—a pejorative. It is not the worst word in the English language; it is not the equivalent of a slur. It is descriptive, and the only way to undo racism is to consistently identify and describe it—and then dismantle it. The attempt to turn this usefully descriptive term into an almost unusable slur is, of course, designed to do the opposite: to freeze us into inaction.

Author Shelby Steele, one of America’s most insightful commentators on race relations, notes that whites have been looking for some time for a black leader who has credibility within the black community and yet can offer whites racial absolution. This should not be taken too cynically. Many whites genuinely espouse an idealism that seeks to move beyond race, and they recognize that it’s going to take a black spokesman to make this case on a national level and help to get us there. Steele notes bluntly that this idealism cannot be divorced from a powerful sense of white racial guilt. We have to get beyond race because America’s past racial history has become such an embarrassment. Now the black leader that whites are looking for does not actually have to issue indulgences in the manner of the medieval papacy; rather, by his words and deeds, he can signal to white America that whites are no longer on the hook for past racism. In Steele’s view, whites have been eagerly, hungrily awaiting the black leader who would give them a chance, through their support of his leadership, not merely to say to others but to feel, in their innermost being, “Whew, I am not a racist.” Steele speculated that whites may be willing to pay heavily both in money and in political support if such a candidate appeared on the horizon. He would truly be the anointed one.11 Obama’s ingenuity was to recognize that this unique opportunity required a black man of a kind not seen in American politics before. Such a man would have to look black but act white.

Conservatism" in America's politics means "Let's keep the niggers in their place." And "liberalism" means "Let's keep the knee-grows in their place-but tell them we'll treat them a little better; let's fool them more, with more promises." With these choices, I felt that the American black man only needed to choose which one to be eaten by, the "liberal" fox or the "conservative" wolf-because both of them would eat him. I didn't go for Goldwater any more than for Johnson-except that in a wolf's den, I'd always known exactly where I stood; I'd watch the dangerous wolf closer than I would the smooth, sly fox. The wolf's very growling would keep me alert and fighting him to survive, whereas I might be lulled and fooled by the tricky fox. I'll give you an illustration of the fox. When the assassination in Dallas made Johnson President, who was the first person he called for? It was for his best friend, "Dicky"-Richard Russell of Georgia. Civil rights was "a moral issue," Johnson was declaring to everybody-while his best friend was the Southern racist who led the civil rights opposition. How would some sheriff sound, declaring himself so against bank robbery-and Jesse James his best friend? How would some sheriff sound, declaring himself so against bank robbery-and Jesse James his best friend? Goldwater as a man, I respected for speaking out his true convictions-something rarely done in politics today. He wasn't whispering to racists and smiling at integrationists. I felt Goldwater wouldn't have risked his unpopular stand without conviction. He flatly told black men he wasn't for them-and there is this to consider: always, the black people have advanced further when they have seen they had to rise up against a system that they clearly saw was outright against them. Under the steady lullabies sung by foxy liberals, the Northern Negro became a beggar. But the Southern Negro, facing the honestly snarling white man, rose up to battle that white man for his freedom-long before it happened in the North. Anyway, I didn't feel that Goldwater was any better for black men than Johnson, or vice-versa. I wasn't in the United States at election time, but if I had been, I wouldn't have put myself in the position of voting for either candidate for the Presidency, or of recommending to any black man to do so. It has turned out that it's Johnson in the White House-and black votes were a major factor in his winning as decisively as he wanted to. If it had been Goldwater, all I am saying is that the black people would at least have known they were dealing with an honestly growling wolf, rather than a fox who could have them half-digested before they even knew what was happening.

WHITE SOLIDARITY White solidarity is the unspoken agreement among whites to protect white advantage and not cause another white person to feel racial discomfort by confronting them when they say or do something racially problematic. Educational researcher Christine Sleeter describes this solidarity as white “racial bonding.” She observes that when whites interact, they affirm “a common stance on race-related issues, legitimating particular interpretations of groups of color, and drawing conspiratorial we-they boundaries.”10 White solidarity requires both silence about anything that exposes the advantages of the white position and tacit agreement to remain racially united in the protection of white supremacy. To break white solidarity is to break rank. We see white solidarity at the dinner table, at parties, and in work settings. Many of us can relate to the big family dinner at which Uncle Bob says something racially offensive. Everyone cringes but no one challenges him because nobody wants to ruin the dinner. Or the party where someone tells a racist joke but we keep silent because we don’t want to be accused of being too politically correct and be told to lighten up. In the workplace, we avoid naming racism for the same reasons, in addition to wanting to be seen as a team player and to avoid anything that may jeopardize our career advancement. All these familiar scenarios are examples of white solidarity. (Why speaking up about racism would ruin the ambiance or threaten our career advancement is something we might want to talk about.) The very real consequences of breaking white solidarity play a fundamental role in maintaining white supremacy. We do indeed risk censure and other penalties from our fellow whites. We might be accused of being politically correct or might be perceived as angry, humorless, combative, and not suited to go far in an organization. In my own life, these penalties have worked as a form of social coercion. Seeking to avoid conflict and wanting to be liked, I have chosen silence all too often. Conversely, when I kept quiet about racism, I was rewarded with social capital such as being seen as fun, cooperative, and a team player. Notice that within a white supremacist society, I am rewarded for not interrupting racism and punished in a range of ways—big and small—when I do. I can justify my silence by telling myself that at least I am not the one who made the joke and that therefore I am not at fault. But my silence is not benign because it protects and maintains the racial hierarchy and my place within it. Each uninterrupted joke furthers the circulation of racism through the culture, and the ability for the joke to circulate depends on my complicity. People of color certainly experience white solidarity as a form of racism, wherein we fail to hold each other accountable, to challenge racism when we see it, or to support people of color in the struggle for racial justice.

Perhaps I ought to stuff up these sleeping things and go to bed. But I’m still too wide awake I’d only writhe about. If I had got him on the phone if we’d talked pleasantly I should have calmed down. He doesn’t give a fuck. Here I am torn to pieces by heartbreaking memories I call him and he doesn’t answer. Don’t bawl him out don’t begin by bawling him out that would muck up everything. I dread tomorrow. I shall have to be ready before four o’clock I shan’t have had a wink of sleep I’ll go out and buy petits fours that Francis will tread into the carpet he’ll break one of my little ornaments he’s not been properly brought up that child as clumsy as his father who’ll drop ash all over the place and if I say anything at all Tristan will blow right up he never let me keep my house as it ought to be yet after all it’s enormously important. Just now it’s perfect the drawing room polished shining like the moon used to be. By seven tomorrow evening it’ll be utterly filthy I’ll have to spring-clean it even though I’ll be all washed out. Explaining everything to him from a to z will wash me right out. He’s tough. What a clot I was to drop Florent for him! Florent and I we understood one another he coughed up I lay on my back it was cleaner than those capers where you hand out tender words to one another. I’m too softhearted I thought it was a terrific proof of love when he offered to marry me and there was Sylvie the ungrateful little thing I wanted her to have a real home and a mother no one could say a thing against a married woman a banker’s wife. For my part it gave me a pain in the ass to play the lady to be friends with crashing bores. Not so surprising that I burst out now and then. “You’re setting about it the wrong way with Tristan” Dédé used to tell me. Then later on “I told you so!” It’s true I’m headstrong I take the bit between my teeth I don’t calculate. Maybe I should have learned to compromise if it hadn’t been for all those disappointments. Tristan made me utterly sick I let him know it. People can’t bear being told what you really think of them. They want you to believe their fine words or at least to pretend to. As for me I’m clear-sighted I’m frank I tear masks off. The dear kind lady simpering “So we love our little brother do we?” and my collected little voice: “I hate him.” I’m still that proper little woman who says what she thinks and doesn’t cheat. It made my guts grind to hear him holding forth and all those bloody fools on their knees before him. I came clumping along in my big boots I cut their fine words down to size for them—progress prosperity the future of mankind happiness peace aid for the underdeveloped countries peace upon earth. I’m not a racist but don’t give a fuck for Algerians Jews Negroes in just the same way I don’t give a fuck for Chinks Russians Yanks Frenchmen. I don’t give a fuck for humanity what has it ever done for me I ask you. If they are such bleeding fools as to murder one another bomb one another plaster one another with napalm wipe one another out I’m not going to weep my eyes out. A million children have been massacred so what? Children are never anything but the seed of bastards it unclutters the planet a little they all admit it’s overpopulated don’t they? If I were the earth it would disgust me, all this vermin on my back, I’d shake it off. I’m quite willing to die if they all die too. I’m not going to go all soft-centered about kids that mean nothing to me. My own daughter’s dead and they’ve stolen my son from me.

[The Kerner R]eport does not say that Americans are racist. If it did, the only answer would be to line everybody up, all 200 million of us, then line up 200,000 psychiatrists, and have us all lie on couches for ten years trying to understand the problem and for ten years more learning how to deal with it. All over the country people are beating their breasts crying mea culpa--"I'm so sorry that I am a racist"--which means, really, that they want to cop out because if racism is to be solved on an individual psychological basis, then there is little hope. What the Kerner Report is really saying is that the institutions of America brutalize not only Negroes but also whites who are not racists but who in many communities have to use racist institutions. When it is put on that basis, we know we cannot solve the fundamental problem by sitting around examining our innards, but by getting out and fighting for institutional change.

If, as a white person, I conceptualize racism as a binary and I place myself on the “not racist” side, what further action is required of me? No action is required, because I am not a racist. Therefore, racism is not my problem; it doesn’t concern me and there is nothing further I need to do.

Racism is conscious bias. I have none, so I am not racist.

I represent only myself. If the judges draw conclusions about millions of Black people based on how I act, then they, not I, not Black people, have a problem. They are responsible for their racist ideas; I am not. I am responsible for my racist ideas; they are not. To be antiracist is to let me be me, be myself, be my imperfect self.

When you believe niceness disproves the presence of racism, it’s easy to start believing bigotry is rare, and that the label racist should be applied only to mean-spirited, intentional acts of discrimination. The problem with this framework—besides being a gross misunderstanding of how racism operates in systems and structures enabled by nice people—is that it obligates me to be nice in return, rather than truthful. I am expected to come closer to the racists. Be nicer to them. Coddle them. Even more, if most white people are good, innocent, lovely folks who are just angry or scared or ignorant, it naturally follows that whenever racial tension arises, I must be the problem. I am not kind enough, patient enough, warm enough. I don’t have enough understanding for the white heart, white feelings, white needs. It does not matter that I don’t always feel like teaching white people through my pain, through the disappointment of allies who gave up and colaborers who left. It does not matter that the “well-intentioned” questions hurt my feelings or that the decisions made in all-white meetings affect me differently than they do everyone else. If my feelings do not fit the narrative of white innocence and goodness, the burden of change gets placed on me.

Slavery was horrible for all miss treated. The lack of compassion for another human was obsolete. (Misogyny ) Was quite prevalent back then as well as the legal doctrine of couverture. which for the record still exists to an extent. However the laws have not been officially demolished. nearly piece by piece broken away to fit within today's society. Slavery was not of color. ( SLAVERY WAS OF ALL COLORS ) !!!!!!!!! I am not racist, I do not believe human beings are illegal, I believe woman's rights are civil rights and yes I do believe in science. I respect you and your beliefs. I expect the same back!!!!!! HOWEVER, I DO NOT DISRESPECT MYSELF NOR OTHERS BY SAYING THOSE DAMN GERMANS, CHINESE, ENGLISH,BLACKS, JEWS, ETC. SO I TAKE OFFENSE TO BEING DISRESPECTED. WHEN I HAVE TO HEAR THOSE WHITE PEOPLE OR DUMB AMERICANS !!!!! I PROMISE YOU NO MATTER WHERE YOUR FAMILY CAME FROM THEY HAD IT HARD !!! VERY HARD!!! IN MOST CASES IT WAS SO PAINFUL THEY CAN'T BRING THEMSELVES TO TALK ABOUT IT!!!! I AM SURE THOSE OF YOU WHO ARE THROWING STONE ARE COMING FROM GLASS HOUSES. LOOK INTO YOUR OWN FAMILY HISTORY AND WHERE THEY CAME FROM AND I AM SURE THEIR HAVE BLOOD ON THEY HANDS!!!!!! NOT ALWAYS BY CHOICE HOWEVER BY SELF DEFENSE !!!!!!!!!!! By Bonnie Zackson Koury

Stamped from the Beginning is about these closed-minded, cunning, captivating producers of racist ideas. But it is not for them. My open mind was liberated in writing this story. I am hoping that other open minds can be liberated in reading this story.

But I don’t see my efforts to uncover how race shapes my life as a matter of guilt. I know that because I was socialized as white in a racism-based society, I have a racist worldview, deep racial bias, racist patterns, and investments in the racist system that has elevated me. Still, I don’t feel guilty about racism. I didn’t choose this socialization, and it could not be avoided. But I am responsible for my role in it. To the degree that I have done my best in each moment to interrupt my participation, I can rest with a clearer conscience. But that clear conscience is not achieved by complacency or a sense that I have arrived.

When I start from the premise that of course I have been thoroughly socialized into the racist culture in which I was born, I no longer need to expend energy denying that fact. I am eager—even excited—to identify my inevitable collusion so that I can figure out how to stop colluding! Denial and the defensiveness that is needed to maintain it is exhausting.

Conceptualizing myself on an active continuum changes the question from whether I am or am not racist to a much more constructive question: Am I actively seeking to interrupt racism in this context? And perhaps even more importantly, how do I know?

For many white people, the mere title of this book will cause resistance because I am breaking a cardinal rule of individualism—I am generalizing. I am proceeding as if I could know anything about someone just because the person is white. Right now you may be thinking of all the ways that you are different from other white people and that if I just knew how you had come to this country, or were close to these people, grew up in this neighborhood, endured this struggle, or had this experience, then I would know that you were different—that you were not racist.

I am not a racist, but neither am I aggressively against racism.” But there is no neutrality in the racism struggle. The opposite of “racist” isn’t “not racist.” It is “antiracist.” What’s the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an antiracist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an antiracist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an antiracist. There is no in-between safe space of “not racist.” The claim of “not racist” neutrality is a mask for racism.

What’s the problem with being “not racist”? It is a claim that signifies neutrality: “I am not a racist, but neither am I aggressively against racism.” But there is no neutrality in the racism struggle.

What’s the problem with being “not racist”? It is a claim that signifies neutrality: “I am not a racist, but neither am I aggressively against racism.” But there is no neutrality in the racism struggle. The opposite of “racist” isn’t “not racist.” It is “antiracist.” What’s the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an antiracist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an antiracist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an antiracist.

That’s when I realized what I was doing was racist. I have never ever wondered if any of my white students were going to be disruptive. I’ve never been nervous to find two white girls sitting next to one another. I am so disappointed with myself, and from now on, you all will sit where you want to sit.

For example, after a white nationalist march and the murder of a counter-protester, the president of the United States said that there are “very fine people on both sides.” This comment would have been unthinkable from a high-ranking public official just a few years ago. Yet if we asked the president if he was a racist, I am confident that he would reply with a resounding no (in fact, he recently stated that he was “the least racist” person one could ever meet). In this chapter, I review various ways that racism has adapted over time to continue to produce racial disparity while it exempts virtually all white people from any involvement in, or benefit from, racism.

Shit! Am I a secret racist?!

But then when I bring up racism, the same women say, “But I’m not racist. I am not prejudiced. I was raised better than that.” We are not going to get the racism out of us until we start thinking about racism like we think about misogyny. Until we consider racism as not just a personal moral failing but as the air we’ve been breathing. How many images of black bodies being thrown to the ground have I ingested? How many photographs of jails filled with black bodies have I seen? How many racist jokes have I swallowed? We have been deluged by stories and images meant to convince us that black men are dangerous, black women are dispensable, and black bodies are worth less than white bodies. These messages are in the air and we’ve just been breathing. We must decide that admitting to being poisoned by racism is not a moral failing—but denying we have poison in us certainly is.

For example, if I believe—consciously or unconsciously—that it is normal and appropriate for men to express anger but not women, I will have very different emotional responses to men’s and women’s expressions of anger. I might see a man who expresses anger as competent and in charge and may feel respect for him, while I see a woman who expresses anger as childish and out of control and may feel contempt for her. If I believe that only bad people are racist, I will feel hurt, offended, and shamed when an unaware racist assumption of mine is pointed out. If I instead believe that having racist assumptions is inevitable (but possible to change), I will feel gratitude when an unaware racist assumption is pointed out; now I am aware of and can change that assumption. In this way, emotions are not natural; they are the result of the frameworks we are using to make sense of social relations. And of course, social relations are political. Our emotions are also political because they are often externalized; our emotions drive behaviors that impact other people.

The abuse and racist treatment are becoming unbearable. While I am out in public, I have to be strong, and when I am at home, I am vulnerable because, after all, I am human.

while speaking up against these explicitly racist actions is critical, we must also be careful not to use them to keep ourselves on the “good” side of a false binary. I have found it much more useful to think of myself as on a continuum. Racism is so deeply woven into the fabric of our society that I do not see myself escaping from that continuum in my lifetime. But I can continually seek to move further along it. I am not in a fixed position on the continuum; my position is dictated by what I am actually doing at a given time. Conceptualizing myself on an active continuum changes the question from whether I am or am not racist to a much more constructive question: Am I actively seeking to interrupt racism in this context? And perhaps even more importantly, how do I know?

One way that whites protect their positions when challenged on race is to invoke the discourse of self-defense. Through this discourse, whites characterize themselves as victimized, slammed, blamed, and attacked.5 Whites who describe the interactions in this way are responding to the articulation of counternarratives alone; no physical violence has ever occurred in any interracial discussion or training that I am aware of. These self-defense claims work on multiple levels. They identify the speakers as morally superior while obscuring the true power of their social positions. The claims blame others with less social power for their discomfort and falsely describe that discomfort as dangerous. The self-defense approach also reinscribes racist imagery. By positioning themselves as the victim of antiracist efforts, they cannot be the beneficiaries of whiteness. Claiming that it is they who have been unfairly treated—through a challenge to their position or an expectation that they listen to the perspectives and experiences of people of color—they can demand that more social resources (such as time and attention) be channeled in their direction to help them cope with this mistreatment.

Picca and Feagin argue that the purpose of these backstage performances is to create white solidarity and to reinforce the ideology of white and male supremacy. This behavior keeps racism circulating, albeit in less formal but perhaps more powerful ways than in the past. Today we have a cultural norm that insists we hide our racism from people of color and deny it among ourselves, but not that we actually challenge it. In fact, we are socially penalized for challenging racism. I am often asked if I think the younger generation is less racist. No, I don’t. In some ways, racism’s adaptations over time are more sinister than concrete rules such as Jim Crow. The adaptations produce the same outcome (people of color are blocked from moving forward) but have been put in place by a dominant white society that won’t or can’t admit to its beliefs. This intransigence results in another pillar of white fragility: the refusal to know.

Still, I believe that what it comes down to is this: I need to trust that you won’t think I am racist before I can work on my racism. Consider the following common guidelines that have “building trust” at their base: • Don’t judge: Refraining from judgment is not humanly possible, so this guideline cannot be achieved or enforced and is functionally meaningless. • Don’t make assumptions: The nature of an assumption is that you don’t know you are making it, so this guideline cannot be achieved or enforced and is functionally meaningless. • Assume good intentions: By emphasizing intentions over impact, this guideline privileges the intentions of the aggressor over the impact

as alexander hamilton who shared my name with one phillp skylar my mother, and my father eliza who i told to steal my identy in the war, iam nothign more then proud of the work on my deathbed writing again. i always surive true imoratlity and amenia disorder wtih life like reborn disorders cant be cured. but as alexian smith the former princess diana and smauel sabery you just seem unread. unscripted. and missed the point of the burnings of heart and bon fires in reetribution to racism in state and notion. You miss the point of what occured or whatever relaxed to it. I dont hate having multiple personaltiis. or living forever in stupid wayward ideas. that donald bloke has a diosrder called idiocy where hes accidently racist and you liked him for that. no i still dont hate you as avery pines. and no matter what occured when i was tortured in stupid situations, worst then a single one and counting somehow creepily for all of them, because my dad was and i was not. you must understand the history of why it was a town you now never knew of the name of. and why it was occurance and why it was the stories of it. And why nobody knew the musical hamilton was about my father alexander of americas presdient and me the secretary of state. my real name is adam snowflake. and if you loved a dam thing i ever wrteo from death note to creepy stalkings or the kingdom diaries or lspds, and what i built at disney naimating snow white and aruara and filming hawkuseris abotu my lack of faith as scince lik ebuilding jeeus you would know i never often resented it after highschool. and its better to remember a dead name as dead. i am not the evil events that defined me. but i am all the pain of them. and that is my wolrd. And you are ar acit for demanding i be things liek civil war or holocuast. and you are a racist slutty loser like i and bad king actors were steryped to be. and no matter what ever occured or how casuality is evil when in office. i want you to know no matter what i study or why i dress. its th history of me being an emo teenage fagot, and my mother was abusive as reya. and just interputed me to scream her ass off as reya fine an adbucter when orphaned. its easy to blame a color when the person is faceless. did you know im half that story. and did you know in the way i looked like the one you liked? When you have a boogie man, its so easy to hate the things you try to stop. Fuck you ukraine im jewish. and i know what you took. and while i didnt go. Oh god can i never go by frank again as someone in a clsoet room who surived that. and i want you to know as adam i will never be what you did to me. but oh god did you amke it look liket he people from russia fuck you royal.

The people in my life found spaces to rest while navigating a racist culture, and they worked themselves into a deadly grind cycle to survive. They straddled the lines between exhaustion and always thriving. They moved mountains with their faith alone and created pathways for invention that I am still uncovering. They resisted every moment by existing in a world that was not welcoming or caring.

So you do think I’m racist,” Buddy Lee said. “I think maybe for the first time in your life you’re seeing what the world looks like for people that don’t look like you. I mean you still ignorant as hell, but you learning. But then, so am I. We both learning. We both done said and did shit that we wish we could take back. I think if you figure out at one point in your life you was a terrible person, you can start getting better. Start treating people better. Like as long as you wouldn’t laugh at that joke now, I think you on the right road. Same as if the next time I get offered a drink I don’t go the hell off and just walk away, instead of jacking somebody up because they had the nerve to think I was in a gay bar to meet somebody,” Ike said. He held his shot glass up and motioned for the bartender. Buddy Lee downed his shot, too. He gasped as he sat the glass down on the bar. “Goddamn that shit will take the paint off a ball hitch. I guess you’re right. Feels like we waited pretty late in the day to start learning shit,” Buddy Lee said. The bartender brought them two more shots. “Day ain’t over yet,” Ike said.

This is especially poignant when one thinks about social fragmentation. So-called “interracial” adoption is a lovely thing in basic human terms. Yet not long ago, Ibram Kendi tweeted this amid media coverage of Supreme Court Justice nominee Amy Coney Barrett’s adoption of “black” children (two from Haiti): Some White colonizers “adopted” Black children. They “civilized” these “savage” children in the “superior” ways of White people, while using them as props in their lifelong pictures of denial, while cutting the biological parents of these children out of the picture of humanity.19 Kendi then argued that adopting such children in no way makes someone “not a racist”: And whether this is Barrett or not is not the point. It is a belief too many White people have: if they have or adopt a child of color, then they can’t be racist.20 A writer for Christianity Today, Sitara Roden, spoke of her own adoptive background in a positive way, but also agreed with Kendi’s perspective on bias: This is a conversation I’ve had with my own white family. Just because I am not white and a part of their family does not mean their implicit biases are any less real. How you view the nonwhite person in your family, that you might have raised, is bound to be a different valuation than

So, Epsilon and I got a Dalmatian instead. We argued back and forth about whether his name would be Black or White. "Why not something a little less racist," I suggested.

I am a debater; I always have been. But in the current climate, debate is becoming a lost art—partly because of a general decline in the study of logic and rhetoric, but mostly because of the general feminization of culture and its consequent disdain for open verbal combat. Gone are the days of Luther and Erasmus slugging it out over the question of original sin. Today both men would be accused of being petty (for daring to split hairs over such theological minutia), mean-spirited (for daring to speak so forcefully in favor of their own position and against the other’s), and downright un-Christlike (for throwing around the word “heresy”). I have often said, “The Eleventh Commandment is, ‘Thou shalt be nice”… and we don’t believe the other ten.” One of the negative results of this is no longer being able to deal with ideas without attacking the people who hold them. Disagreements quickly deteriorate into arguments and worse. Consequently, taking a position on an issue carries the automatic assumption that one is utterly opposed not only to the opposing view, but to all who hold it. Therefore, we don’t debate ideas at all, but go straight for personal attacks and character assassination. And this debate is no different. To the anti–Critical Social Justice camp, those on the side of CSJ are all Cultural Marxists. Conversely, to the social justice camp, those who oppose their cause are all racists (even fellow black people like me who, according to their definition of racism, can’t be racists… but I digress). The result is a standstill—a demilitarized zone that exists, not because hostilities have ceased, but because we all tacitly believe there is no solution. Meanwhile, well-meaning Christian laypeople find themselves at a loss. Which side do they choose? There are “big names” on both sides, so who’s right?

Dear …, I’m writing as a Canadian woman and a member of one of the so-called “visible” or “ethnic” minorities to protest the exclusionary—racist and sexist—practices of Canadian publishers. Why racist? Because they discriminate against white writers. Why sexist? Because they discriminate against male writers. I feel quite perturbed about Penguin Canada’s submission policy which solicits exclusively unagented LGBTQIA2S+ and BIPOC writers (as well as those from "traditionally underrepresented” communities). This is publishing madness that has gone too far in the name of diversity. If publishing exclusively white male writers (and that has never been the case) is a clearcut wrong, two wrongs do not make a right. Oddly enough, only Penguin Canada has this bizarre exclusionary policy. Penguin Australia and Penguin New Zealand, in contrast, welcome submissions from writers of all backgrounds. Penguin UK Merky Books New Writers’ Prize aims to discover new UK voices and writers regardless of race, creed, or colour. Could this be the reason why Canada lags so far behind UK and arguably even Australia/NZ in reputation in the literary and publishing worlds? You may say, oh, look at the history, white male writers have traditionally dominated the publishing field. But why should white male writers TODAY be discriminated against in order to address the inequities of the past? That's the crux of the problem created by Penguin Canada’s woke madness. So, let’s look at the books published recently. Are white males still dominating the field? The truth of the matter is, they don’t, with a whopping 73% of editors being female (Editor Demographics in the United States, 2023). The quality of books isn’t decided by a writer’s colour or gender. It’s decided by the story and writers’ skills in presenting that story. As an avid lifelong reader of books in 3 languages (one of them English), I love books. At times I can’t even remember a writer’s name, far less their skin colour or sexual orientation, but I DO remember the story. Yet today’s exclusionary publishing policies at Penguin Canada imply that only people of colour have the chops to write about people of colour (ditto for any social subgroup you choose). This not only suffocates the world of fiction writing but, as a logical corollary, limits writing about 59-year-old, ethnically Chinese, twice-divorced soccer moms with 2 mortgages SOLELY to 59-year-old, ethnically Chinese, twice-divorced soccer moms with 2 mortgages. For the record, I—and thousands of others, judging by mountains of internet posts—am interested in how men write about women, how white writers write about other races, how old men write about youth—and of course vice versa. I’m interested in how writers see the world regardless of their sexual orientation. Paying the piper to play only a single +ALPHABETSOUP tune, we get to hear only that single tune, reducing the depth of human experience to only what passes through that one artificially imposed filter. One last example: Simon & Schuster (US) has books like us first novel contest to discover new local writers regardless of who they are. Only in Canada’s Orwellian publishing world some writers are more equal than others. Shame on my country. Let the books speak for themselves!!

Dear …, I’m writing as a Canadian woman and a member of one of the so-called “visible” or “ethnic” minorities to protest the exclusionary—racist and sexist—practices of Canadian publishers. Why racist? Because they discriminate against white writers. Why sexist? Because they discriminate against male writers. I feel quite perturbed about Penguin Canada’s submission policy which solicits exclusively unagented LGBTQIA2S+ and BIPOC writers (as well as those from "traditionally underrepresented” communities). This is publishing madness that has gone too far in the name of diversity. If publishing exclusively white male writers (and that has never been the case) is a clearcut wrong, two wrongs do not make a right. Oddly enough, only Penguin Canada has this bizarre exclusionary policy. Penguin Australia and Penguin New Zealand, in contrast, welcome submissions from writers of all backgrounds. Penguin UK Merky Books New Writers’ Prize aims to discover new UK voices and writers regardless of race, creed, or colour. Could this be the reason why Canada lags so far behind UK and arguably even Australia/NZ in reputation in the literary and publishing worlds? You may say, oh, look at the history, white male writers have traditionally dominated the publishing field. But why should white male writers TODAY be discriminated against in order to address the inequities of the past? That's the crux of the problem created by Penguin Canada’s woke madness. So, let’s look at the books published recently. Are white males still dominating the field? The truth of the matter is, they don’t, with a whopping 73% of editors being female (Editor Demographics in the United States, 2023). The quality of books isn’t decided by a writer’s colour or gender. It’s decided by the story and writers’ skills in presenting that story. As an avid lifelong reader of books in 3 languages (one of them English), I love books. At times I can’t even remember a writer’s name, far less their skin colour or sexual orientation, but I DO remember the story. Yet today’s exclusionary publishing policies at Penguin Canada imply that only people of colour have the chops to write about people of colour (ditto for any social subgroup you choose). This not only suffocates the world of fiction writing but, as a logical corollary, limits writing about 59-year-old, ethnically Chinese, twice-divorced soccer moms with 2 mortgages SOLELY to 59-year-old, ethnically Chinese, twice-divorced soccer moms with 2 mortgages. For the record, I—and thousands of others, judging by mountains of internet posts—am interested in how men write about women, how white writers write about other races, how old men write about youth—and of course vice versa. I’m interested in how writers see the world regardless of their sexual orientation. Paying the piper to play only a single +ALPHABETSOUP tune, we get to hear only that single tune, reducing the depth of human experience to only what passes through that one artificially imposed filter. One last example: Simon & Schuster (US) has books like us first novel contest to discover new local writers regardless of who they are. Only in Canada’s Orwellian publishing world some writers are more equal than others. Shame on my country. Let the books speak for themselves!!

The kinship with African Americans that white people attempt to create from proximity might be termed false or fabricated kinship. This fabricated kinship is not based on a shared experience or even a shared sense of goodwill and connection. It is centered on and serves highly problematic white needs: the need to feel benevolence by granting the Other a condescending nod of acceptance and approval and the desire to attain “not racist” social capital, no matter how fleeting or trivial the encounter. “I accept you because I am in charge and I am not racist.

thought The Clash were spectacular. They were charming to me when we met, and Joe Strummer clearly had a heart of gold. His work for political causes, especially anti-racist ones, was inspiring.

And inasmuch as they cannot so live, while they do remain together there must be the position of superior and inferior, and I as much as any other man am in favor of having the superior position assigned to the white race.

I don’t mean to sound racist, but I am curious as to why wealthy foreigners want to buy our houses, wear our clothes, and emulate our manners. I suppose I should be flattered, and I suppose I am. I mean, I never had a desire to sit in a tent and eat camel meat with my fingers.

As diplomatically as possible, I said, “I understand that you gained valuable insight from that interaction and I thank you for sharing that insight with us. And I am going to ask you to consider not telling that story in that way again.” When she immediately began to protest, I interrupted her to continue. “I am offering you a teachable moment,” I said, “and I am only asking that you try to listen with openness.” I then laid out what was racially problematic about how she told the story and offered her a way to share her learning without reinforcing racist stereotypes, for the same story could easily be told and the same conclusions drawn without the racially charged imitation of the mother.

know that because I was socialized as white in a racism-based society, I have a racist worldview, deep racial bias, racist patterns, and investments in the racist system that has elevated me. Still, I don’t feel guilty about racism. I didn’t choose this socialization, and it could not be avoided. But I am responsible for my role in it. To the degree that I have done my best in each moment to interrupt my participation, I can rest with a clearer conscience. But that clear conscience is not achieved by complacency or a sense that I have arrived.

the book White Fragility by Robin DiAngelo says I am a racist and if I say I’m not, that shows I most definitely am a racist; and, when I take offense to being called a racist that’s further proof of my racism.

I am not racist by color, caste, creed, or religion. I am racist by avoiding someone who interferes with my personal matter

Lockdown America’s mass incarceration, police violence, and, of course, the death penalty are “racist” in the sense of this definition. The term racist applies not so much to intentions or deliberations by individuals who are obviously prejudiced but more so to violent structural outcomes that disempower the black and brown in the U.S. In keeping with this structural viewpoint on racism, I am looking at mass incarceration as a racialized state formation[79] that entails mass exposure of racially-marked groups to premature death.

Revivals at Edwards’s Massachusetts church in Northampton jump-started the First Great Awakening around 1733. In awakening souls, passionate evangelicals like Edwards spoke about human equality (in soul) and the capability of everyone for conversion. “I am God’s servant as they are mine, and much more inferior to God than my servant is to me,” the slaveholding Edwards explained in 1741. But the proslavery Great Awakening did not extend to the South Carolina plantation of Hugh Bryan, who was awakened into antislavery thought. Bryan proclaimed “sundry enthusiastic Prophecies of the Destruction of Charles Town and Deliverance of the Negroes from servitude” in 1740. His praying captives stopped laboring. One woman was overheard “singing a spiritual at the water’s edge,” like so many other unidentified antiracist, antislavery Christian women and men who started singing in those years. South Carolina authorities reprimanded Bryan. They wanted evangelists preaching a racist Christianity for submission, not an antiracist Christianity for liberation.20 Hugh Bryan was an exception in the missionary days of the First Great Awakening, days Cotton Mather would not live to see. Though

I am not nor ever have been in favor of making [Black people] voters or jurors,” or politicians or marriage partners, Lincoln insisted. “There is a physical difference between the white and black races which I believe will for ever forbid the two races living together on terms of social and political equality. And inasmuch as they cannot live, while they do remain together there must be the position of superior and inferior, and I as much as any other man am in favor of having the superior position assigned to the white race.

(From MO-MO): Did I ever mention how much I hate Europeans? (To MO-MO): That’s racist. (From MO-MO): You can’t be racist against a continent. (From MO-MO): Trying to absorb the entirety of their pointless history—which is all just wars and oppressing women, BTW—is making my head hurt. I am SO going to fail this test.

bad. I don’t write this to shame anyone who has lamented to me how they might end up in the nuthouse and just how fucked up it would be to go to the same place I went. Gee, thanks for letting me know what a loser you think I am. Or to shame the person who was so rude to me to try to cut me down at a pitching event. Although she should feel a little ashamed. I write it more to get people thinking and to start a conversation about the way people really view mental illness rather than the PC things they think they’re supposed to. We cannot start actually addressing people’s true feelings about mental health if we’re in denial about them. People often can say they’re okay about mental health and that they’re totally understanding about all the issues, but if someone said to them that they might have depression, their reaction is often akin to being accused of being a racist. Part

I have several friends who are from your culture.” Translated by the person of color as, “I am not racist. See? I have friends of color.

I like being present in spaces where I am not welcome because you do not deserve to feel comfortable just because you’re racist or sexist or small-minded.

Humans have natural rights in the state of nature but they do not have civil rights. Civil rights are derived from membership in a society. The Republicans who controlled both houses of Congress after the Civil War knew this. They also knew that, before conferring civil rights, they had to once and for all abolish slavery. The Thirteenth Amendment ending slavery was passed by the Senate on April 8, 1864, and by the House on January 31, 1865. Republican support for the amendment: 100 percent. Democratic support: 23 percent. Even after the Civil War, only a tiny percentage of Democrats were willing to sign up to permanently end slavery. Most Democrats wanted it to continue. In the following year, on June 13, 1866, the Republican Congress passed the Fourteenth Amendment overturning the Dred Scott decision and granting full citizenship and equal rights under the law to blacks. This amendment prohibited states from abridging the “privileges and immunities” of all citizens, from depriving them of “due process of law” or denying them “equal protection of the law.” The Fourteenth Amendment passed the House and Senate with exclusive Republican support. Not a single Democrat either in the House or the Senate voted for it. Two years later, in 1868, Congress with the support of newly-elected Republican president Ulysses Grant passed the Fifteenth Amendment granting suffrage to blacks. The right to vote, it said, cannot be “denied or abridged by the United States or any state on account of race, color or previous condition of servitude.” In the Senate, the Fifteenth Amendment passed by a vote of 39 to 13. Every one of the 39 “yes” votes came from Republicans. (Some Republicans like Charles Sumner abstained because they wanted the measure to go even further than it did.) All the 13 “no” votes came from Democrats. In the House, every “yes” vote came from a Republican and every Democrat voted “no.” It is surely a matter of the greatest significance that the constitutional provisions that made possible the Civil Rights Act, the Voting Rights Act, and the Fair Housing Bill only entered the Constitution thanks to the Republican Party. Beyond this, the GOP put forward a series of Civil Rights laws to further reinforce black people’s rights to freedom, equality, and social justice. When Republicans passed the Civil Rights Act of 1866—guaranteeing to blacks the rights to make contracts and to have the criminal laws apply equally to whites and blacks—the Democrats struck back. They didn’t have the votes in Congress, but they had a powerful ally in President Andrew Johnson. Johnson vetoed the legislation. Now this may seem like an odd act for Lincoln’s vice president, but it actually wasn’t. Many people don’t realize that Johnson wasn’t a Republican; he was a Democrat. Historian Kenneth Stampp calls him “the last Jacksonian.”8 Lincoln put him on the ticket because he was a pro-union Democrat and Lincoln was looking for ways to win the votes of Democrats opposed to secession. Johnson, however, was both a southern partisan and a Democratic partisan. Once the Civil War ended, he attempted to lead weak-kneed Republicans into a new Democratic coalition based on racism and white privilege. Johnson championed the Democratic mantra of white supremacy, declaring, “This is a country for white men and, by God, as long as I am president, it shall be a government of white men.” In his 1867 annual message to Congress, Johnson declared that blacks possess “less capacity for government than any other race of people. No independent government of any form has ever been successful in their hands. On the contrary, wherever they have been left to their own devices they have shown a consistent tendency to relapse into barbarism.”9 These are perhaps the most racist words uttered by an American president, and no surprise, they were uttered by a Democrat.

I look up to the modern entrepreneurs, because the one’s from the old age, many are racist, even if no one knows about that part of their lives, but I am not so ignorant that I will not learn from their work to better my life.

I found a stunning number of Outlaw posts. I started reviewing the links that mentioned the Outlaw. -Outlaw help! my kat is missin! please call… -please mr outlaw my exboyfriend keeps showing up and hits me… -outlaw! U a punk!! meet me behind southcentral walmart off alondra friday to get yo ass kick! bring ur girl natalie 2!! fkn racist!!!! -Dear sir, if you would like to be interviewed, and to finally get your story told to a national audience, please contact me. I am willing to provide you with this opportunity. Contact me at… -Hey Outlaw. Lookin for a good time? Cause so am I. I’m going to… -Outlaw, repent! Your sins will find you out! -Yo the outlaw a racist. he should come 2 th projects w the real gangsta!! he b pickin on th small timers, like a little beech! Get yo ass to Compton and find out.. -The time has come. For me to unmask myself. I AM THE OUTLAW!! It’s true. Do not be scared, but I do have super powers! I am not a racist. Please visit this website for further details…

Ultimately, though, neither refocusing on the Holocaust nor reenergizing Tikkun Olam could dilute the lure of the melting pot. Assimilation, according to surveys, soared, with as many as 70 percent of all non-Orthodox Jews marrying outside the faith. The younger the Jews, statistics showed, the shallower their religious roots. The supreme question asked by post–World War II Jewish writers such as Bernard Malamud and Philip Roth, “How can I reconcile being Jewish and American?” was no longer even intelligible to young American Jews. None would feel the need to begin a book, as Saul Bellow did in The Adventures of Augie March, with “I am an American, Chicago born.” Bred on that literature, I saw no contradiction between love for America and loyalty to my people and its nation-state. But that was not the case of the Jewish twenty-somethings, members of a liberal congregation I visited in Washington, who declined to discuss issues, such as intermarriage and peoplehood, that they considered borderline racist. Israel was virtually taboo. For Israel had also changed. From the spunky, intrepid frontier state that once exhilarated American Jews, Israel was increasingly portrayed by the press as a warlike and intolerant state. That discomfiting image, however skewed, could not camouflage the fact that Israel ruled over more than two million Palestinians and settled what virtually the entire world regarded as their land. The country that was supposed to normalize Jews and instill them with pride was making many American Jews feel more isolated and embarrassed. I shared their discomfort and even their pain. Yet I also wrestled with the inability of those same American Jews to understand Israel’s existential quandary, that creating a Palestinian state that refused to make genuine peace with us and was likely to devolve into a terrorist chaos was at least as dangerous as not creating one. I was frustrated by their lack of anguish in demanding Israel’s withdrawal from land sacred to their forebears for nearly four millennia. “Disagree with the settlers,” I wanted to tell them, “denounce them if you must, but do not disown them, for they—like you—are part of our people.

Evans went off the air, he went to the location where Vice President Kincaide, the Cabinet, and the loyal staff were being sequestered. Their guards had them lined up against a wall as he walked into the room, and he smiled as he said, “I am so pleased with how all of this worked out. All of you were so gullible as to think that I was enthusiastic about Collins being President. I’ve enjoyed manipulating events and people like you. My predecessors and I have been slowly and methodically preparing for this downfall for over a century and it has finally come to fruition. “There were times, I have to admit, when I thought the American people finally came to their senses and able to see what was in front of them, but that was very short-lived. We were relentless about trashing their beliefs, called them bigots and racists, that they hated women, and wanted to control their lives. After a while, they gave up. So, we’re here today to bask in my triumph, while all of you are here to pay for your stupidity. This is truly a game changing moment. Any last thoughts?” “You won’t get away with this!” sputtered the Vice President. “Oh, but I already have. Anyone else want to sputter something useless?

I make you believe that I am racist ... so you wouldn't suspect that I had sex with your best friend.

Reformists and Capacianists definitely believe in their own ideologies. I mean, we even made names for those movements. However, both of us— and yes, I admit that us Reformists do it, too—have not directed our potentials to acknowledge one another’s capabilities. I swear, I will try to change the name Reformation, and hopefully, Capacianists won’t replicate the same intolerance we showed them in the past. You know what? I wouldn’t be surprised if the person who suggested the enforcement of African education bans and the Triangular Slave Trade to the Museum of Recreation did this because of intolerance. I mean, in 2999, rights for people of color were so intense that gaining rights for people of color meant diminishing the rights of Caucasians! Everyone had this preconceived notion that Caucasians were racists, and they even arrested Caucasians simply by alleging that they were being racist without even giving them a fair trial, which is like the equivalent of wrongfully accusing Black people of being criminals. I am saying this as a person of color! If only Reformists will tolerate Capacianists, Capacianists will tolerate Reformists, and people of all races and colors will tolerate one another!

As a side note, I was not surprised, in scrolling down, to notice how offensive most people found this admittedly racist, anti-immigrant tale. Fucking that's why I liked it though... I am a "racist, sexist, xenophobic, transphobic, islamophobic right wing piece of shit" as well.

I am a homosexual Chinese Mexican that bullies white boys.

What is the problem with being “not racist”? It is a claim that signifies neutrality: “I am not a racist, but neither am I aggressively against racism.” But there is no neutrality in the racism struggle. The opposite of “racist” isn’t “not racist.” It is “anti-racist.” What’s the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an anti-racist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an anti-racist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an anti-racist. There is no in-between safe space of “not racist.” The claim of “not racist” neutrality is a mask for racism. This may seem harsh, but it’s important at the outset that we apply one of the core principles of anti racism, which is to return the word “racist” itself back to its proper usage. “Racist” is not - as Richard Spencer argues - a pejorative. It is not the worst word in the English language; it is not the equivalent of a slur. It is descriptive, and the only way to undo racism is to consistently identify and describe it - and then dismantle it. The attempt to turn this usefully descriptive term into an almost unusable slur is, of course, designed to do the opposite: to freeze us into inaction.

Conceptualizing myself on an active continuum changes the question from whether I am or am not racist to a much more constructive question: Am I actively seeking to interrupt racism in this context? And perhaps even more importantly, how do I know? CHAPTER

I have found it much more useful to think of myself as on a continuum. Racism is so deeply woven into the fabric of our society that I do not see myself escaping from that continuum in my lifetime. But I can continually seek to move further along it. I am not in a fixed position on the continuum; my position is dictated by what I am actually doing at a given time. Conceptualizing myself on an active continuum changes the question from whether I am or am not racist to a much more constructive question: Am I actively seeking to interrupt racism in this context? And perhaps even more importantly, how do I know?

I feel free to move in my imperfections. I represent only myself. If the judges draw conclusions about millions of Black people based on how I act, then they, not I, not Black people, have a problem. They are responsible for their racist ideas; I am not. I am responsible for my racist ideas; they are not. To be antiracist is to let me be me, be myself, be my imperfect self.

Conceptualizing myself on an active continuum changes the question from whether I am or am not racist to a much more constructive question: Am I actively seeking to interrupt racism in this context?

The flight attendants were obviously selected according to the phony American-style of “diversity” and “cultural representation” …This phony style of diversity is seen in almost every American work place, including universities. What is noticeably shocking about it is the fact that such employees that presumably represent “diversity” almost always work in hideously underpaid jobs, simply assisting those running the show behind the scenes. The former always act as marketing faces to support the latter in the job of exploiting the world while at the same time giving the unobservant ... viewer the false impression of “diversity”. What we see in every corporate transaction is always a “diverse” face doing the dirty work on behalf of the almost exclusively homogeneous masters constantly preaching a shallow form of diversity and multiculturalism in training and workshops. Whenever you protest an unjust and inhumane rule or a racist policy, the “diverse” employee will always helplessly—and sometimes coldly—tell you, “Sorry, I am just doing my job.

For those whose eyes see nothing else but difference in skin colour, kindly digest this ꓽ I have black skin, no doubt, but my teeth and eyeballs are white. This means that I am not totally black. I have seen so many white people with black hair. This means that they are not totally white. It’s all like an exchange of gifts.

American Express employees were told in mandatory trainings to create an “identity map” by writing their “race, sexual orientation, body type, religion, disability status, age, gender identity, citizenship” in circles surrounding the words “Who am I?” 71 Verizon employees were taught about intersectionality, microaggressions, and institutional racism, and asked to write a reflection on questions like “What is my cultural identity?” with “race/ ethnicity, gender/ gender identity, religion, education, profession, sexual orientation” beneath. 72 CVS Health hourly employees were sent to a mandatory training where keynote speaker Ibram X. Kendi explained that “to be born in [The United States] is to literally have racist ideas rain on our head consistently and constantly … We're just walking through society completely soaked in racist ideas believing we're dry.” 73 Employees were asked to fill out a “Reflect on Privilege” checklist and told they should “commit to holding yourself and colleagues accountable to consistently celebrate diversity and take swift action against non-inclusive behaviors.” 74

Christians are usually sincere and well-intentioned people until they get to any real issues of ego, control, power, money, pleasure, and security. Then they tend to be pretty much like everybody else. We often gave them a bogus version of the Gospel, some fast-food religion, without any deep transformation of the self. The result has been the spiritual disaster of “Christian” countries that tend to be as consumer oriented, proud, warlike, racist, class conscious, and addictive as everybody else—and often more so, I am afraid.

My expertise lies in racist language. I am still learning to identify my own ableist language, terms like “crazy” and “stupid” and “dumb,” and to catch myself before using these terms and others. I replaced quite a few ableist terms for this paperback edition. I am striving to clean out all forms of bigotry from my vocabulary. It is striking how many terms we routinely use that are dirtied by bigotry.

NOTE ON “RACISM” AND “RACIST” Here, I corrected one of my biggest errors in the hardcover edition: my use, at times, of the terms “racism” and “racist” interchangeably. Many people use “racism” and “racist” interchangeably. But we must stop. I am trying to stop. Because they mean different things. “Racism” connotes power, policies, and ideas. “Racist” connotes a power, a policy, or an idea. “Racism” connotes what is structural, systemic, institutional, connected, or plural: a powerful collection of unjust or inequitable policies justified by ideas of racial hierarchy. “Racist” connotes what is individual or singular, such as a single (racist) policy or idea, or a single person who is being racist. I changed “internalized racism” to “internalized racist ideas” because an individual cannot have or internalize racism. A group of people can engage in racism, while an individual can be racist. The common definition of racism can no longer hold. When we define racism as only a belief, philosophy, or ideology that can be internalized by an individual, it undermines two things: (1) the recognition of racism as structural, institutional, and systemic; and (2) the powerful role of policymakers, policies, and practices in the operation of racism. Power and policy are more foundational to racism than ideas (with ideas justifying the policies and practices). When we think racism, what comes to mind should be structures. When we think racist, what comes to mind should be an individual, an idea, a policy—the elements making up the structure of racism. —

What’s the problem with being “not racist”? It is a claim that signifies neutrality: “I am not a racist, but neither am I aggressively against racism.” But there is no neutrality in the racial struggle. The opposite of “racist” isn’t “not racist.” It is “antiracist.” What’s the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an antiracist. One either believes racial inequities are rooted in groups of people, as a racist, or locates the roots of racial inequities in power and policies, as an antiracist.

Jordan Peterson, the Canadian clinical psychologist and professor of psychology at the University of Toronto, has attracted both widespread support and New Woke abuse for his defence of masculinity and true racial equality. He summed up the reverse racism that I am highlighting here: The idea that you can target an ethnic group with a collective crime, regardless of the specific innocence or guilt of the constituent elements of that group – there is absolutely nothing that is more racist than that. It’s absolutely abhorrent. Halleluiah to that and you can see why New Woker racists hate him.

Isn't this obvious, am I insane? Let's blame our parents 'cause they taught us their ways Stay out of politics, stay on the fence Stay out of all of it to keep half your fans Isn't this obvious? Am I insane? There might be two sides to everything that you say It's all a bit cloudy, but there's one thing I know That if you're fuckin' racist, then don't come to my show

While making racism bad seems like a positive change, we have to look at how this functions in practice. Within this paradigm, to suggest that I am racist is to deliver a deep moral blow - a kind of character assassination. Having received this blow, I must defend my character, and that is where all my energy will go - to deflecting the charge, rather than reflecting on my behavior. In this way, the good/bad binary makes it nearly impossible to talk to white people about racism, what it is, how it shapes all of us, and the inevitable ways that we are conditioned to participate in it. If we cannot discuss these dynamics or see ourselves within them, we cannot stop participating in racism. The good/bad binary made it effectively impossible for the average white person to understand - much less interrupt - racism.

Courage is the strength to do what is right in the face of fear, as the anonymous philosopher tells us. I gain insight into what's right from antiracist ideas. I gain strength from fear. While many people are fearful of what could happen if they resist, I am fearful of what could happen if I don't resist, I am fearful of cowardice. Cowardice is the inability to amass the strength to do what is right in the face of fear. And racist power has been terrorizing cowardice into us for generations.

Christians talk about love a lot. It's one of our favorite words, especially when the topic is race. If we could just learn to love one another… Love trumps hate… Love someone different from you today… But I have found this love to be largely inconsequential. More often than not, my experience has been that whiteness sees love as a prize it is owed, rather than a moral obligation it must demonstrate. Love, for whiteness, dissolves into a demand for grace, for niceness, for endless patience—to keep everyone feeling comfortable while hearts are being changed. In this way, so-called love dodges any responsibility for action and waits for the great catalytic moment that finally spurs accountability I am not interested in love that is aloof. In a love that refuses hard work, instead demanding a bite-size education that doesn’t transform anything. In a love that qualifies the statement “Black lives matter,” because it is unconvinced this is true. I am not interested in a love that refuses to see systems and structures of injustice, preferring to ask itself only about personal intentions. This aloof kind of love is useless to me. I need a love that is troubled by injustice. A love that is provoked to anger when Black folks, including our children, lie dead in the streets. A love that can no longer be concerned with tone because it is concerned with life. A love that has no tolerance for hate, no excuses for racist decisions, no contentment in the status quo. I need a love that is fierce in its resilience and sacrifice. I need a love that chooses justice.

However, the world being what it is, not five miles later, on that same highway, a beat-to-shit pickup crept alongside me. I turned and glanced at the kid in the passenger seat just as he hollered, “Nigger!” I shook my head as they drove on, but his ignorance didn’t fuck with me. That was his problem. In fact, the word he’d hoped would wound me bounced right off me. I was on the verge of running five hundred miles of ultra races in less than six weeks. That is a monumental output, and the reason I pulled it off is because I am focused on being my best at all times. When you live that way, there is no time to donate to small-town racists or anyone else whose perspective is defined by their narrow minds. At this point in my life, the supposedly offensive, unspeakable word with its dark, violent history has been reduced to a chain of harmless symbols: consonants and vowels that don’t mean a damn thing.

Readers may recall a West Virginia county employee—Pamela Ramsey Taylor—who held a high-level position as director of county development and was suspended after posting racist remarks about First Lady Michelle Obama on Facebook (“It will be so refreshing to have a classy, beautiful, dignified First Lady back in the White House. I’m tired of seeing a [sic] Ape in heels”). The mayor of the city responded, “Just made my day Pam.” Taylor’s response to the ensuing uproar was, “My comment was not intended to be racist at all. I was referring to my day being made for change in the White House! I am truly sorry for any hard feeling this may have caused! Those who know me know that I’m not in any way racist!” Although Taylor was suspended (but eventually got her job back), I am left wondering what actually qualifies as racism in the white mind.

Another significant study that was based on the practices of millennials rather than their claims was conducted by sociologists Leslie Picca and Joe Feagin.13 They asked 626 white college students at twenty-eight colleges across the United States to keep journals and record every instance of racial issues, racial images, and racial understanding that they observed or were part of for six to eight weeks. The students recorded more than seventy-five hundred accounts of blatantly racist comments and actions by the white people in their lives (friends, families, acquaintances, strangers). These accounts come from the generation most likely to claim they were taught to see everyone as equal—those who grew up in the age of color-blind ideology after the civil rights movement. Picca and Feagin’s study provides empirical evidence that racism continues to be explicitly expressed by whites, even those who are young and profess to be progressive. Consider these examples from their study: “As I sit in a room with a bunch of frat guys, Phil walks in chanting ‘rotchie, rotchie, rotchie!!’ I ask . . . what that term means and I am answered with a giggle and a quick ‘it’s slang for nigger, like niggerotchie.’ . . . ” [Eileen] “Robby was there telling a joke. . . . He glanced to see if anyone was around. He starts, ‘A black man, a Latin man, and a white guy find a magical lamp on the beach [racist joke ensues].’ I thought it was pretty funny and I wasn’t the only one. But, I’m glad he waited till no one was around to tell it. If you didn’t know Robby you might misunderstand.” [Ashley]14

IN CONCLUSION Most of us alive before and during the 1960s have had images from the civil rights conflicts of that time held up as the epitome of racism. Today we have images of white nationalists marching in Charlottesville, Virginia, to hold up. And while speaking up against these explicitly racist actions is critical, we must also be careful not to use them to keep ourselves on the “good” side of a false binary. I have found it much more useful to think of myself as on a continuum. Racism is so deeply woven into the fabric of our society that I do not see myself escaping from that continuum in my lifetime. But I can continually seek to move further along it. I am not in a fixed position on the continuum; my position is dictated by what I am actually doing at a given time. Conceptualizing myself on an active continuum changes the question from whether I am or am not racist to a much more constructive question: Am I actively seeking to interrupt racism in this context? And perhaps even more importantly, how do I know?

It’s all very under control. I don’t really want to be discussing this with you, of all people!” “‘Of all people’!” Gansey echoed. “What sort of all people am I?” She had no idea, now. Flustered, she replied, “You’re not my — my — grandmother, or something.” “You’d talk about this with your grandmother? I cannot possibly imagine discussing my dating life with mine. She’s a lovely woman, I suppose. If you like them bald and racist.

Most racism is pushed through media houses. Check the heading, wording and pictures they use, even the cartoons. Infect, I am starting to think. There is no media that likes black people or people of color. They might downplay it and say it is click bait, but how messed up are you . To use racism as click bait, unless you are racists yourself and see nothing wrong about it.

Most of us alive before and during the 1960s have had images from the civil rights conflicts of that time held up as the epitome of racism. Today we have images of white nationalists marching in Charlottesville, Virginia, to hold up. And while speaking up against these explicitly racist actions is critical, we must also be careful not to use them to keep ourselves on the “good” side of a false binary. I have found it much more useful to think of myself as on a continuum. Racism is so deeply woven into the fabric of our society that I do not see myself escaping from that continuum in my lifetime. But I can continually seek to move further along it. I am not in a fixed position on the continuum; my position is dictated by what I am actually doing at a given time. Conceptualizing myself on an active continuum changes the question from whether I am or am not racist to a much more constructive question: Am I actively seeking to interrupt racism in this context? And perhaps even more importantly, how do I know?

I am a proud African, I will not substitute my beautiful ebony, It is strengths, my tissue is nature's shield from the sun, It radiates and glows, racist are ignorant of many things especially Geography.

I’m not a racist and you probably aren’t either. But, the book White Fragility by Robin DiAngelo says I am a racist and if I say I’m not, that shows I most definitely am a racist; and, when I take offense to being called a racist that’s further proof of my racism. It’s crazy talk, but that’s where we are today.

The premise of White Fragility is that not only am I racist, but all White people in America are, too. That’s not just an evil idea, it’s ironically a completely racist claim.

Sometimes I get letters from non-Natives who have called me racist and insensitive to Natives untl they realize that I am Native myself. Non-Natives often walk up to me and say, "I didn't get the cartoon today," and I reply, "That's ok, I don't get the cartoons in The New Yorker either.

I didn’t expect to get into a deep discussion about cultural differences right now, but I am glad that Joshua sees my point. I still feel that the issue isn’t fully resolved, that Joshua is being a little too defensive. I don’t think Josephine is purposefully trying to impose a big English wedding in Dorset on us, like some reverse Sharia law. Nor do I think she is racist for not considering my culture. White people, in my experience, tend to be a little hostile and uncomfortable when confronted about their blind spots when it comes to race or culture. It’s almost like the accusation of racial or cultural bias is more offensive than the behaviour itself.

My objective is to place these issues in their broader political context by exploring how the denial of Black reproductive autonomy serves the interests of white supremacy. I am also interested in the way in which the dominant understanding of reproductive rights has been shaped by racist assumptions about Black procreation. Three central themes, then, run through the chapters of this book. The first is that regulating Black women’s reproductive decisions had been a central aspect of racial oppression in America. Not only do these policies injure individual Black women, but they also are a principal means of justifying the perpetuation of a racist social structure. Second, the control of Black women’s reproduction has shaped the meaning of reproductive liberty in America. The traditional understanding of reproductive freedom has had to accommodate practices that blatantly deny Black women control over critical decisions about their bodies. Highlighting the racial dimensions of contemporary debates such as welfare reform, the safety of Norplant, public funding of abortion, and the morality of new reproductive technologies is like shaking up a kaleidoscope and taking another look. Finally, in light of the first two themes, we need to reconsider the meaning of reproductive liberty to take into account its relationship to racial oppression. While Black women’s stories are sometimes inserted as an aside in deliberations about reproductive issues, I place them at the center of this reconstructive project.

Christians are usually sincere and well-intentioned people until you get to any real issues of ego, control, power, money, pleasure, and security. Then they tend to be pretty much like everybody else. We often gave them a bogus version of the Gospel, some fast-food religion, without any deep transformation of the self; and the result has been the spiritual disaster of “Christian” countries that tend to be as consumer-oriented, proud, warlike, racist, class conscious, and addictive as everybody else—and often more so, I am afraid.

To say, then, that I would never again slay a drow, purely because they and I are of the same physical heritage, strikes me now as wrong, as simply racist. To place the measure of a living being's worth above that of another simply because that being wears the same color skin as I belittles my principles. The false values embodied in that long-ago vow have no place in my world, in the wide world of countless physical and cultural differences. It is these very differences that make my journeys exciting, these very differences that put new colors and shape in the universal concept of beauty. I now make a new vow, one weighed in experience and proclaimed with my eyes open: I will not raise my scimitars except in defense: in defense of my principles, of my life, or of others who cannot defend themselves. I will not do battle to further the causes of false prophets, to further the treasures of kings, or to avenge my own injured pride. And to the many gold-wealthy mercenaries, religious and secular, who would look upon such a vow as unrealistic, impractical, even ridiculous, I cross my arms over my chest and declare with conviction: I am the richer by far!

I know that because I was socialized as white in a racism-based society, I have a racist worldview, deep racial bias, racist patterns, and investments in the racist system that has elevated me. Still, I don’t feel guilty about racism. I didn’t choose this socialization, and it could not be avoided. But I am responsible for my role in it. To the degree that I have done my best in each moment to interrupt my participation, I can rest with a clearer conscience. But that clear conscience is not achieved by complacency or a sense that I have arrived.

By the fourth debate in Charleston in central Illinois, Lincoln had had enough. “I am not nor ever have been in favor of making [Black people] voters or jurors,” or politicians or marriage partners, Lincoln insisted. “There is a physical difference between the white and black races which I believe will for ever forbid the two races living together on terms of social and political equality.

I am often asked if I think the younger generation is less racist. No, I don’t. In some ways, racism’s adaptations over time are more sinister than concrete rules such as Jim Crow. The adaptations produce the same outcome (people of color are blocked from moving forward) but have been put in place by a dominant white society that won’t or can’t admit to its beliefs. This intransigence results in another pillar of white fragility: the refusal to know.

Hi, I am Enrique. I race sports car. I am a racist.

A man in this society who is not a racist or sexist is rare indeed, being steeped as we are in paternalism and one of the most virulent forms of white supremacy in the history of man’s inhumanity. When Imus protests that there is not a racist bone in his body it is a big mistake. It’s much easier to say I am a racist and a sexist struggling to overcome my afflictions.

What’s the problem with being “not racist”? It is a claim that signifies neutrality: “I am not a racist, but neither am I aggressively against racism.” But there is no neutrality in the racism struggle. The opposite of “racist” isn’t “not racist.” It is “antiracist.” What’s the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an antiracist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an antiracist.

You'd think that as a Person of Color, I would feel some kinship here, some bond. But I don't, no exactly. Why is that? Is it really race or ethnicity or whatever, thats making me feel like I'm not in the club, or am I making it all up and it's just a personal thing? Or something else entirely? If I don't think it's about race does that make me a racist? If I do think it's about race doe that make me a racist?

Growing up in a house where everyone was welcome, I had no idea that racism ever existed. Imagine being so nieve that when I was called a "cracker" I thought he was teasing me because I was so pale, (like a saltine cracker). After someone explained to me what being called a "cracker" meant, I realized being white means I am viewed by those with black skin as the enemy. I AM WHITE, I AM NOT A RACIST- IT IS BLACK PEOPLE WHO ARE RACIST AGAINST ME.....

WE HAVE A SIMPLISTIC UNDERSTANDING OF RACISM The final challenge we need to address is our definition of “racist.” In the post–civil rights era, we have been taught that racists are mean people who intentionally dislike others because of their race; racists are immoral. Therefore, if I am saying that my readers are racist or, even worse, that all white people are racist, I am saying something deeply offensive; I am questioning my readers’ very moral character. How can I make this claim when I don’t even know my readers? Many of you have friends and loved ones of color, so how can you be racist? In fact, since it’s racist to generalize about people according to race, I am the one being racist! So let me be clear: If your definition of a racist is someone who holds conscious dislike of people because of race, then I agree that it is offensive for me to suggest that you are racist when I don’t know you. I also agree that if this is your definition of racism, and you are against racism, then you are not racist. Now breathe. I am not using this definition of racism, and I am not saying that you are immoral. If you can remain open as I lay out my argument, it should soon begin to make sense. In light of the challenges raised here, I expect that white readers will have moments of discomfort reading this book. This feeling may be a sign that I’ve managed to unsettle the racial status quo, which is my goal. The racial status quo is comfortable for white people, and we will not move forward in race relations if we remain comfortable. The key to moving forward is what we do with our discomfort. We can use it as a door out—blame the messenger and disregard the message. Or we can use it as a door in by asking, Why does this unsettle me? What would it mean for me if this were true? How does this lens change my understanding of racial dynamics? How can my unease help reveal the unexamined assumptions I have been making? Is it possible that because I am white, there are some racial dynamics that I can’t see? Am I willing to consider that possibility? If I am not willing to do so, then why not? If you are reading this and are still making your case for why you are different from other white people and why none of this applies to you, stop and take a breath. Now return to the questions above, and keep working through them. To interrupt white fragility, we need to build our capacity to sustain the discomfort of not knowing, the discomfort of being racially unmoored, the discomfort of racial humility.

Many of us see emotions as naturally occurring. But emotions are political in two key ways. First, our emotions are shaped by our biases and beliefs, our cultural frameworks. For example, if I believe—consciously or unconsciously—that it is normal and appropriate for men to express anger but not women, I will have very different emotional responses to men’s and women’s expressions of anger. I might see a man who expresses anger as competent and in charge and may feel respect for him, while I see a woman who expresses anger as childish and out of control and may feel contempt for her. If I believe that only bad people are racist, I will feel hurt, offended, and shamed when an unaware racist assumption of mine is pointed out. If I instead believe that having racist assumptions is inevitable (but possible to change), I will feel gratitude when an unaware racist assumption is pointed out; now I am aware of and can change that assumption. In this way, emotions are not natural; they are the result of the frameworks we are using to make sense of social relations. And of course, social relations are political. Our emotions are also political because they are often externalized; our emotions drive behaviors that impact other people.

If I instead believe that having racist assumptions is inevitable (but possible to change), I will feel gratitude when an unaware racist assumption is pointed out; now I am aware of and can change that assumption.

While making racism bad seems like a positive change, we have to look at how this functions in practice. Within this paradigm, to suggest that I am racist is to deliver a deep moral blow—a kind of character assassination. Having received this blow, I must defend my character, and that is where all my energy will go—to deflecting the charge, rather than reflecting on my behavior. In this way, the good/bad binary makes it nearly impossible to talk to white people about racism, what it is, how it shapes all of us, and the inevitable ways that we are conditioned to participate in it. If we cannot discuss these dynamics or see ourselves within them, we cannot stop participating in racism. The good/bad binary made it effectively impossible for the average white person to understand—much less interrupt—racism. As African American scholar and filmmaker Omowale Akintunde says: “Racism is a systemic, societal, institutional, omnipresent, and epistemologically embedded phenomenon that pervades every vestige of our reality. For most whites, however, racism is like murder: the concept exists, but someone has to commit it in order for it to happen. This limited view of such a multilayered syndrome cultivates the sinister nature of racism and, in fact, perpetuates racist phenomena rather than eradicates them.”2

I am confident the need for trust does not relate to having your wallet stolen or being physically assaulted, although at a subconscious level, that very well may be what is at play when the group is racially mixed, given the power of implicit bias and the relentless racist conditioning whites receive.

it comes down to is this: I need to trust that you won’t think I am racist before I can work on my racism.

The good/bad binary certainly obscures the structural nature of racism and makes it difficult for us to see or understand. Equally problematic is the impact of such a worldview on our actions. If, as a white person, I conceptualize racism as a binary and I place myself on the “not racist” side, what further action is required of me? No action is required, because I am not a racist. Therefore, racism is not my problem; it doesn’t concern me and there is nothing further I need to do. This worldview guarantees that I will not build my skills in thinking critically about racism or use my position to challenge racial inequality.

For many white people, the mere title of this book will cause resistance because I am breaking a cardinal rule of individualism—I am generalizing. I am proceeding as if I could know anything about someone just because the person is white. Right now you may be thinking of all the ways that you are different from other white people and that if I just knew how you had come to this country, or were close to these people, grew up in this neighborhood, endured this struggle, or had this experience, then I would know that you were different—that you were not racist. I’ve witnessed this common reflex countless times in my work.