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Source: geralt

 
Cultural Marxism & Race Relations in America

In the 1940s, Italian communists believed prominent social activist Danilo Dolci to be, in their words, a “useful idiot”. He was somebody who, through combined ignorance and good intentions, would further the communist cause without meaning to, or even necessarily wanting to.

This may seem odd, and it might seem now that if somebody were promoting Marxist ideology, even in the form of social activism, they would at least know about it. Yet cultural Marxism is a term few are familiar with, and one steeped in history. Boiled down, it is the application of the Marxist ideology of the Frankfurt School to the social sciences. Steeped in academia from the outset, in the US, it can be seen as a general movement towards a Marxist revolution, but using cultural divisions, rather than the antiquated economic class lines of the Bourgeoisie and Proletariat. In their view, the marginalized are psychologically oppressed by institution, as the worker once was by the ruling class.

That is not to say this is intentional. Despite the increasing popularity of communist ideology on campuses in the US and the UK, the general population is far from enthralled with the idea. A majority of students themselves might even oppose the installation of communism if it were posed directly to them.

The effects of this cultural Marxism is still, however, distinct. The US is more divided than ever before, race relations are at their worst since recent memory, and racial conflict is becoming likelier by the day.

“That’s all well and good”, you might say, “but don’t we have to academically understand cultural Marxism to argue that it’s a problem? Isn’t it just a right-wing term to dismiss left-wingers as communists or socialists?”

Yes, and no. Whilst the term is often erroneously used to describe any progressive out there, its proper uses still exist, and the overall strategy of cultural Marxists within US institutions is even clear to see. In short, their strategy is this:

Collectivise, divide and demonise.

We’ve seen collectivisation occurring via racial interests since America first became an unsegregated, multi-racial society. Democrats have long ensured the majority of the “black vote” by appealing to POC interests, and similar racial policies exist within the Republican party as well. In fact, despite a usual 47-45 split between POC Democrat and Republican voters, 93% of POC voted for the re-election of Barack Obama.

Whilst this is partially explained by the immense popularity Obama held at the time, it is difficult to argue that the man’s race, and race politics, played no part in his command of the POC vote as a collective.

This conflagration of racial identity with thought-process and political opinion does not end there, however. More recently in the primal cries of rage from many on the American left – and right – against the election of President Donald Trump, we’ve seen a rise in the use of racial epithets such as ‘Uncle Tom’ used against POC Americans who supported Trump during the 2016 election.

By being black, but not thinking as part of the black collective, they are seen as race traitors.

Up next is division. Increasingly in the US today, lines of implicit racial segregation are drawn that, if crossed, will result in anything from a few media hit-pieces in the Wall Street Journal to mass media outrage and large-scale harassment and boycotts. In 2016, two white women who, on a trip to Mexico, learned to cook tortilla burritos, were lambasted by accusations of cultural appropriation when they attempted to begin a food stand. Their business is now closed as a result.

We’ve seen harassment over clothes, dreadlocks and braided hairstyles, as well as food and music. Last Halloween, a popular cultural trend focused on preventing white children from using certain costumes flooded the internet. Why?

Well, they were born with the wrong skin colour to be allowed to dress up as Moana.

Cultural assimilation and social cohesion is a thing that should be celebrated, rather than criticised. Yet whilst these activists decry days of segregation of white and black, they do all in their power to ensure they remain separate and distinct.

Finally, we’ve seen the demonization of white culture in the US, an almost unbelievable amount of it. This begins in historical terms: White Americans are blamed entirely for the slave trade and its inception in the world, despite its existence in multiple African and Asian countries long before Americans and British got to it, and its existence in various Arabic countries to this very day.

In 2017 we saw a media tirade against Columbus; vandalism of statues, a motion to rename Columbus Day “Indigenous Peoples’ Day”, the works. Columbus’ Wikipedia page even had to be locked due to historically inaccurate propagandising of the entry. His tyrannical murderousness is well reported on. Vox, for example, has written an article featuring excerpts from a letter in which Columbus states, “There are plenty of dealers who go about looking for girls. Those from 9 – 10 are now in demand, and for all ages, a good price must be paid.”

Of course, they leave out the next sentence in which he states that this violence “has injured me more than my services have profited me, which is a bad example, for the present and the future. I take my oath that a number of men have gone to the indies who did not deserve water, in the sight of God or in the world.”

Demonization can be further seen through media presentation of police violence against POC. Examples can be found in the Hands Up, Don’t Shoot campaign against the shooting of Michael Brown – A man who witnesses reveal violently attacked an officer, attempted to take his weapon, and was only shot on his second attempt to charge him. There is even now a campaign against police-on-black violence, despite statistical evidence in a 2016 study by the Crime Prevention Research Center showing that a black officer is 3 to 5 times more likely to fire upon a black suspect than a white officer is, though other factors, such as media under-reporting of officer race when the shooting officer is black, may account for such a large gap.

Of course, these officers are seen as internally white or externally ‘blue’, as they are working with what is considered a racist institution, and must, therefore, be considered traitors to the black collective.

Likewise according to The Washington Post, in 2015, a police officer was 18.5 times more likely to be killed by a black male than an unarmed black male was to be killed by a police officer. Though the ‘unarmed’ label may seem self-explanatory, this also includes those not unarmed for lack of trying. In other words, men grabbing for officer’s guns, men assaulting officers, men beating officers with their own equipment, and those shot accidentally when, for example, missing intended targets, are all considered unarmed.

Yet at the funeral of those killed in the 2016 shooting of Dallas police officers by black supremacists, whilst standing in front of their widows, Obama took the time to tell them that the police departments of America are racist, even those ran by and employing a majority of black officers. He made sure to mention slavery, subjugation, Jim Crow and that POC are more likely to be pulled over, searched, and arrested.

Now, don’t get me wrong. It would be hard to argue that these are not problems for the POC community in and of themselves, yet the answer to these can seemingly never be anything other than “it’s because of oppression by white people”.

Despite these examples, the demonization of white culture in the US may seem ridiculous. To anybody aware of the historical context from which the US sprang, they may even think this demonization justified. They may think that they are merely evening the playing field, rather than creating anything harmful.

Yet from the single institution that these Marxists control, the introduction of anti-white racism has slowly been occurring. Through universities, words are redefined to fit their political purposes. ‘Racism’ is no longer prejudice or discrimination based on race, it becomes an act dependent on just enough historical context to prevent racism against white people from being possible. Education on every negative aspect of the white race’s historical context occurs, all while ignoring the positive.

This may seem unimportant, but it bears out a clear end goal.

In late 2017, posters proclaiming “IT’S OKAY TO BE WHITE” were put up on college campuses and in cities in the UK and US. A tactic intended to bait out a reaction, this did not go ignored. The Washington Post, for example, conspiratorially labelled the online imageboard 4chan, from which the poster campaign originated, as a “white nationalist ecosphere”. They label the simple statement that “It’s okay to be white” a racist one, whilst using racially collectivized statistics to argue that white Americans enjoy “better income, personal wealth…, health…, housing,… schools than any other group”.

They also fail to mention the collective Asian-American demographic, who are outperforming white Americans in nearly all of these vectors.

Students at one college, Concordia, stated that the idea went against their “diversity message”. One senior even stated that “I just realized how much hate is going on”.

Evidently, in this case, whiteness is equated with hatred, and diversity is intended to accept people of all colours. Except for whites, because it isn’t okay to be white.

That is not to say these students are cultural Marxists. They’re useful idiots, simply trying to help defeat a problem which their institutions have convinced them exists. When posed individually with the question, “Is white skin inherently bad?”, they would undoubtedly argue no.

These events and responses are merely symptomatic of a surge in Marxist academic trends, in which those who seek a collectivised society wish to do so through a primarily cultural and racial revolution. But it is important not to forget that this means violence.

On November 4th, terrorist group Antifa held a protest known as the “Antifa apocalypse”. This protest was a flop – supporters of the movement were actually outnumbered by counter-protestors. Yet a group of these young counter-protestors, wearing stickers reading “It’s okay to be white” were followed, harassed, and ultimately attacked.

According to the NPR, the Robert Wood Johnson Foundation and the Harvard T.H. Chan School of Public Health, the majority of white American, African-American and LGBTQ Americans all feel that there is discrimination toward their group. In this increasingly violent climate for US race relations, it is important therefore to remember the individual.

The colour of an individual’s skin does not control their thought process, does not limit the extent to which they can be abused, and does not indicate whether they are rich, poor, privileged or oppressed. Racial collectivisation can never be justified.

So next time the American mainstream media are outraged by cultural appropriation, colonialist literature in English Literature university courses, or simple acceptance of white people as part of a diverse group, remember that shouting into a room of screaming people to make them stop, will not make them stop.

More racism will not end all racism.

 

By Josh Matthews

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