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White Identity: Racial Consciousness in the 21st Century

Book by Jared Taylor · 11 quotes · Diversity, Race, Immigration

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White Identity: Racial Consciousness in the 21st Century Quotes

“The conclusion that race is a serious and durable social fault line is not a popular one in the social sciences. Many scholars have downplayed its importance, and have insisted that class differences are the real cause of social conflict. Political scientist Walker Connor, who has taught at Harvard, Dartmouth, and Cambridge, has sharply criticized his colleagues for ignoring ethnic loyalty, which he calls ethnonationalism. He wrote of “the school of thought called ‘nation-building’ that dominated the literature on political development, particularly in the United States after the Second World War:” 'The near total disregard of ethnonationalism that characterized the school, which numbered so many leading political scientists of the time, still astonishes. Again we encounter that divorce between intellectual theory and the real world.' He explained further: 'To the degree that ethnic identity is given recognition, it is apt to be as a somewhat unimportant and ephemeral nuisance that will unquestionably give way to a common identity . . . as modern communication and transportation networks link the state’s various parts more closely.' However: “There is little evidence of modern communications destroying ethnic consciousness, and much evidence of their augmenting it.” Prof. Connor came close to saying that any scholar who ignores ethnic loyalty is dishonest: '[H]e perceives those trends that he deems desirable as actually occurring, regardless of the factual situation. If the fact of ethnic nationalism is not compatible with his vision, it can thus be willed away. . . . [T]he treatment calls for total disregard or cavalier dismissal of the undesired facts.' This harsh judgment may not be unwarranted. Robert Putnam, mentioned above for his research on how racial diversity decreases trust in American neighborhoods, waited five years to publish his data. He was displeased with his findings, and worked very hard to find something other than racial diversity to explain why people in Maine and North Dakota trusted each other more than people in Los Angeles. Setting aside the reluctance academics may have for publishing data that conflict with current political ideals, Prof. Connor wrote that scholars discount racial or ethnic loyalty because of “the inherent limitations of rational inquiry into the realm of group identity.” Social scientists like to analyze political and economic interests because they are clear and rational, whereas Prof. Connor argues that rational calculations “hint not at all at the passions that motivate Kurdish, Tamil, and Tigre guerrillas or Basque, Corsican, Irish, and Palestinian terrorists.” As Chateaubriand noted in the 18th century: “Men don’t allow themselves to be killed for their interests; they allow themselves to be killed for their passions.” Prof. Connor adds that group loyalty is evoked “not through appeals to reason but through appeals to the emotions (appeals not to the mind but to the blood).” Academics do not like the unquantifiable, the emotional, the primitive—even if these things drive men harder than the practical and the rational—and are therefore inclined to downplay or even disregard them.”

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“Perhaps it is time to question goals that run counter to near-universal behavior. There may be lessons for us in the failure of Soviet-style Communism. It is our era's foremost example of a system that made mesmerizing promises of an earthly paradise but betrayed those promises. Millions of people were inspired by an ideology that would do away with capitalist exploitation. Marxists believed that the working class would seize the means of production, the state would wither away, selfishness would disappear, and man would live 'from each according to his ability to each according to his needs.' In the name of this ideology millions gave their lives and took the lives of millions of others. Communism failed. It failed for many reasons, not least because it was a misreading of human nature. Selfishness cannot be abolished. People do not work just as hard on collective farms as they do on their own land. The almost universal rejection of Communism today marks the acceptance of people as they are, not as Communism wished them to be. Is it possible that our racial ideals assume that people should become something they cannot? If most people prefer the company of people like themselves, what do we achieve by insisting that they deny that preference? If diversity is a weakness rather than a strength, why work to increase diversity?”

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“Science writers Po Bronson and Ashley Merryman have found that ethnic pride is an important element of self-esteem for other races but they draw the line at whites: “It’s horrifying to imagine kids being ‘proud to be white’. ” Many intellectuals believe whites are collectively guilty. As James Traub of The New Yorker wrote, when it comes to any discussion about race, whites must acknowledge that they are the offending party: “One’s hand is stayed by the knowledge of innumerable past hurts and misdeeds. The recognition of those wrongs, along with the acceptance of the sense of collective responsibility—guilt—that comes with recognition is a precondition to entering the discussion [about race].” Joe Klein, in New York Magazine, wrote that any conversation about race must begin with a confession: “It’s our fault; we’re racists.” “Black anger and white surrender have become a staple of contemporary racial discourse,” writes another commentator. Most blacks endorse this view. James Baldwin wrote that any real dialogue between the races requires a confession from whites that is nothing less than “a cry for help and healing.” Popular culture casually denigrates whites. Jay Blumenfield, an executive producer for the Showtime cable network, was working in 2004 on a reality program tentatively titled “Make Me Cool,” in which a group of blacks were to give “hipness makeovers” to a series of “desperately dweebie” whites. Why whites? Mr. Blumenfield explained that the purpose of the program was to correct “uncoolness,” and that “the easiest way to express that is they’ll be white.” Gary Bassell, head of an advertising agency that specializes in reaching Hispanics explained that “we’ve been shaped by an American pop culture today that increasingly proves that color is cool and white is washed out.” Miss Gallagher noted above that there are “few things more degrading than being proud to be white.” The United States Patent and Trademark Office (USPTO) agrees. In 2005, it refused to grant a trademark on the phrase “White Pride Country Wide.” It explained that “the ‘white pride’ element of the proposed mark is considered offensive and therefore scandalous.” The USPTO has nevertheless trademarked “Black Power” and “Black Supremacy,” and apparently finds nothing scandalous in “African Pride,” “Native Pride!” “Asian Pride,” “Black Pride,” “Orgullo Hispano” (Hispanic Pride), “Mexican Pride,” and “African Man Pride,” all of which have been trademarked.”

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“[M]any whites flee from diversity, but a few welcome it. Joe and Jessica Sweeney of Peoria, Illinois, had been sending their children to private school but decided the multi-racial experience of public school would be valuable. After the switch, their eight-year-old son and nine-year-old daughter were taunted with racial slurs, and became withdrawn. One day, a black student threatened to kill the girl with a box cutter. The same day, the boy showed his parents a large bruise he got when he was knocked down and called “stupid white boy.” The school reacted with indifference. The Sweeneys sent their children back to private school.” Fourteen-year-old James Tokarski was one of a handful of whites attending Bailly Middle School in Gary, Indiana, in 2006. Black students called him “whitey” and “white trash” and repeatedly beat him up. They knocked him unconscious twice. The school offered James a “lunch buddy,” to be with him whenever he was not in class, but his parents took him out of Bailly. The mother of another white student said it was typical for whites to be called “whitey” or “white boy,” and to get passes to eat lunch in the library rather than face hostile blacks in the lunch room. On Cleveland’s West Side, ever since court-ordered busing began in the 1970s, blacks and Hispanics have celebrated May Day by attacking whites. In 2003, Elsie Morales, a Puerto Rican mother of two, told reporters that when she took part in May Day violence as a student in the 1970s she justified it as payback for white oppression. Her daughter Jasmine said it was still common to attack whites: “It’s like if you don’t jump this person with us, you’re a wimp and we’ll get you next.” In the late 1990s, whites were 41 percent of students in Seattle public schools, blacks were 23, and the rest were Hispanic and Asian. In 1995 and 1999, schools conducted confidential surveys about racial harassment. In both years, a considerably larger percentage of white than black students complained of racial taunts or violence. Only an “alternative” newspaper reported the findings, and school representatives refused to discuss them.”

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“Prosperous non-white nations such as Japan, Taiwan, and South Korea would be very desirable destinations for Third-World immigrants, and if those countries opened their borders, they would quickly be filled with foreigners. They keep their borders closed because they know they cannot have the same Japan or Taiwan with different people. Israel, likewise, is determined to remain a Jewish state because Israelis know they cannot have the same Israel with different people. In 2010, Prime Minister Benjamin Netanyahu approved tough measures to deport illegal immigrants, calling them a “threat to the character of the country.” Linguistically, culturally, and racially, Japan is homogeneous. This means Japanese never even think about a host of problems that torment Americans. Since Japan has only one race, no one worries about racism. There was no civil rights movement, no integration struggle, and no court-ordered busing. There is no bilingual education, and no affirmative action. There is no tyranny of “political correctness,” and no one is clamoring for a “multi-cultural curriculum.” When a company needs to hire someone, it doesn’t give a thought to “ethnic balance;” it just hires the best person. No Japanese are sent to reeducation seminars because of “insensitivity.” Japan has no Civil Rights Commission or Equal Employment Opportunity Commission. It has no Equal Housing Act or Voting Rights Act. No one worries about drawing up voting districts to make sure minorities are elected. There are no noisy ethnic groups trying to influence foreign policy. Japanese do not know what a “hate crime” would be. And they know that an American-style immigration policy would change everything. They want Japan to remain Japanese. This is a universal view among non-whites. Those countries that send the largest numbers of emigrants to the United States—Mexico, India, China—permit essentially no immigration at all. For them, their nations are exclusive homelands for their own people. Most people refuse to share their homelands. Robert Pape, a leading expert on suicide bombing, explains that its motive is almost always nationalism, not religious fanaticism. Whether in Sri Lanka, Lebanon, Chechnya, Kashmir, the West Bank, Iraq, or Afghanistan, its main objective is to drive out occupying aliens. It is only Western nations—and only within the last few decades—that have ever voluntarily accepted large-scale immigration that could reduce the inhabitants to a racial minority. What the United States and other European-derived nations are doing is without historical precedent.”

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“Inmates would overwhelmingly welcome segregation. As Lexy Good, a white prisoner in San Quentin State Prison explained, “I’d rather hang out with white people, and blacks would rather hang out with people of their own race.” He said it was the same outside of prison: “Look at suburbia. . . . People in society self-segregate.” Another white man, using the pen name John Doe, wrote that jail time in Texas had turned him against blacks: '[B]ecause of my prison experiences, I cannot stand being in the presence of blacks. I can’t even listen to my old, favorite Motown music anymore. The barbarous and/or retarded blacks in prison have ruined it for me. The black prison guards who comprise half the staff and who flaunt the dominance of African-American culture in prison and give favored treatment to their “brothers” have ruined it for me.' He went on: '[I]n the aftermath of the Byrd murder [the 1998 dragging death in Jasper, Texas] I read one commentator’s opinion in which he expressed disappointment that ex-cons could come out of prison with unresolved racial problems “despite the racial integration of the prisons.” Despite? Buddy, do I have news for you! How about because of racial integration?' (emphasis in the original) A man who served four years in a California prison wrote an article for the Los Angeles Times called “Why Prisons Can’t Integrate.” “California prisons separate blacks, whites, Latinos and ‘others’ because the truth is that mixing races and ethnic groups in cells would be extremely dangerous for inmates,” he wrote. He added that segregation “is looked on by no one—of any race—as oppressive or as a way of promoting racism.” He offered “Rule No. 1” for survival: “The various races and ethnic groups stick together.” There were no other rules. He added that racial taboos are so complex that only a person of the same race can be an effective guide.”

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“Schools have tried just about anything to try to calm racial tensions: professional mediation, multi-cultural training, diversity celebrations, anger-management classes, and a host of other interventions. In 2004, the Murrieta Valley Unified School District, in Riverside County, California, even considered a rule that would have forbidden any student to “form or openly participate in groups that tend to exclude, or create the impression of the exclusion of, other students.” The school board narrowly rejected the proposal when it was pointed out that the ban would have prohibited membership in the Hispanic group, La Raza, and could have been read to forbid playing rap music around white students. Absurd measures like this show how desperate schools are to solve the race problem. A 2003 survey found that 5.4 percent of high-school students had stayed home at least once during the previous month because they were physically afraid. This was an increase over 4.4 percent ten years earlier. Racial violence was undoubtedly an important factor. The circumstances under which some of our least advantaged citizens must try to get an education are nothing short of scandalous. Is it a wonder their test scores are low, that many drop out, that they fail to see the value of an education? How many times must school race riots be put down by SWAT teams before school authorities realize that this may be a problem that will not be cured with sensitivity training? The purpose of schools is to educate, not to force on children integration of a kind their parents do not even practice.”

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“By mid-2009, integration had been officially attempted in only two of the state’s 33 prisons, beginning with non-violent inmates considered most likely to accept it. At Sierra Conservation Center, southeast of Sacramento, integration began in the fall of 2008. For three days, hundreds of prisoners protested by refusing to work, eat, or leave their cells. Rules violations increased five-fold. Prisoners refused to share cells even though they could be punished with withdrawal of television, commissary, and exercise privileges, and have up to 90 days added to their sentences. 'To me, this is like using us like lab rats, to see if it works,' said black inmate Glenn Brooks. 'It ain’t ever going to work. All it’s going to do is get somebody hurt, get somebody killed.”

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“Serving officers dare not criticize diversity for fear it will kill their careers. Only after he retired did Army Green Beret Major Andy Messing say that Special Forces units should be homogeneous because this promotes cohesion. He said differences of race or religion add to the tensions of a grinding training regimen and perilous combat missions. A recent book-length study of cohesion in Civil War units found that soldiers were less likely to desert if they were fighting alongside men who resembled them in ethnicity, religion, and occupation, and who came from the same part of the country. Authors Dora Costa and Matthew Kahn concluded that men were most likely to risk their lives for men who were most like themselves. They also found that Union veterans’ health was worse in old age if they had seen a lot of combat but were surprised to discover that this effect disappeared for soldiers who had fought in very homogeneous units. Fighting alongside close comrades immunized them against battle trauma.”

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“The racial conflict and self-segregation described [...] are not what we would expect if widespread assumptions about the advantages of diversity are true. The prevailing view in the media and some parts of academia is that race is not even a legitimate biological category, and that it is only because of prejudiced conditioning that we even notice it. This view ignores the large body of scientific work that suggests racial and ethnic consciousness is deeply rooted in human psychology. Our species seems to have an instinct for determining who is in our group and who is not. Studies of individuals point to unconscious processes in the brain that reflect a suspicion of people unlike ourselves, leading some researchers to conclude that ethnocentrism is part of human nature. At the same time, studies at the group level show that ethnic conflict is universal. In all countries, diversity of religion, ethnicity, or race causes conflict. For the better part of the post-war period, sociologists and political scientists downplayed ethnic conflict, on the assumption that it was a pre modern relic that would be replaced by competition based on class or professional affiliation. This has not happened. As one researcher has concluded, “ethnicity based on common descent tends to be more important than class based on common interest. Blood runs thicker than money.” It is from two directions, therefore, that scientists have begun to question the view that ethnic or racial mixing can be easily achieved. Laboratory investigations of individuals have found what may be tribal or ethnocentric instincts, while analysis of societies suggests that diversity invariably brings conflict.”

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“A 2008 Wall Street Journal article entitled “America’s Universities are Living a Diversity Lie” summed up findings in this area: 'To this day, few colleges have even tried to establish that their race-conscious admissions policies yield broad educational benefits. The research is so fuzzy and methodologically weak that some strident proponents of affirmative action admit that social science is not on their side. In reality, colleges profess a deep belief in the educational benefits of their affirmative-action policies mainly to save their necks. They know that, if the truth came out, courts could find them guilty of illegal discrimination against white and Asian Americans.' The New York Times agrees, noting that decades of promoting diversity have not succeeded in getting students to mix. The article concludes: 'No one has a formula for success; there is not even a consensus about what success would look like. Experts say that diversity programs on college campuses amount to a constantly evolving experiment, which in some cases in the past may have done more harm than good.”

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