Many of us have heard the arguments for discarding the faulty logic behind "white pride" but what about "whiteness" itself?

With our present knowledge of history, continuing to refer to ourselves and other people as "white people" is akin to continuing to affirm our identities primarily as "colonized and assimilated people." Yes, that's probably a shocking statement to most folks, because the history behind such a conclusion is still widely unknown, but if I've got your attention, a brief primer:

In the 18th century, wealthy elites in America labeled several groups of people "white" as part of a very strategic plan to suppress multi-racial rebellions, which in the wake of Bacon's Rebellion had begun to seriously scare the capitalist class. Irish, Swedish, German, Italian, and many other distinct cultural identities became subsumed into the all-encompassing identity of "whiteness," which conferred an increasing number of material privileges. By granting specific legal, economic, and cultural privileges to "white" people that were denied to others, the ruling class of that era created an affinity between poor whites and their rich white bosses, obscuring their shared class interests with those they were pitted against. 

The Whiting of Euro-Americans: A Divide and Conquer Strategy by Thandeka, explores this history in detail. Here are a few excerpts:

"With a swelling slave population, the masters faced the prospect of white freedmen with disappointed hopes joining forces with slaves of desperate hope to mount ever more virulent rebellions. The elites’ race strategy decreased the probability of such class rebellions. The problem of how to redirect the "rabble" so that they would not bond with slaves was resolved through the sinister design of racialization."
…
"Racial contempt would function as a wall between poor whites and blacks, protecting masters and their slave-produced wealthy from both lower-class whites and slaves. At the same time, the new laws led the poor whites to identify with the ruling elite, an identification with an objective basis in fact – otherwise this divide and conquer class strategy would not have worked. Laws like the ones that gave white freedmen the right to whip a Negro slave but prevented white servants from being whipped while naked engendered a psychological allegiance to the elite through abuse: the right to abuse those below them and a constraint on the abuse meted out by those above them. Of course, this allegiance, and the laws that engendered it, did not protect the white servant from being beaten. The laws simply limited the abuse and thus, in the guise of a humane reform, actually maintained the legal sanction of violence against both the black and white servant and worker." 
…
"A. Leon Higgenbotham Jr., the former chief judge of the United States court of Appeals for the third Circuit, is right when he says the Virginia race laws, which were soon imitated throughout the colonies, were designed to "presume, protect, and defend the ideal of superiority of whites and the inferiority of blacks." But we must not forget that white racism was from the start a vehicle for classism; its primary goal was not to elevate a race but to denigrate a class. White racism was thus a means to an end, and the end was the defense of Virginia’s class structure and the further subjugation of the poor of all "racial" colors." 
…
“The poor white masses, like the black slaves, were also racial victims of the upper class. The two exploited, racialized groups differed, however, in their degree of self-awareness. Virtually all slaves knew they were victims of white racism, while very few whites knew that they were, too.” - Thandeka

The political invention of whiteness is thus, perhaps the greatest con of the last four centuries, because it is a con that continues to this day, as we can see clearly with the many poor and working-class whites who believe they have more in common with Trump and other obscenely wealthy white people than the black, brown, immigrant, and other working-class folk who work beside them. The fact that most people regardless of skin color around the world continue to refer to themselves or others as white unironically (including liberals, anarchists, progressives and leftists) is a testament to the powerful legacy that this con retains today. 

Let's set aside talk about white nationalists for a moment, who have internalized the con of whiteness most of all.

Even many anti-racist activists use this colonial terminology without challenging it. Sometimes we challenge it, as an aside, or as an occasional side-point, but nowhere have I seen a movement of significant scale focused on challenging and dismantling the con of the white identity itself. 

For the most part, most anti-racism focuses on promoting equality between the races and ending racial injustices but stops short of dismantling the racial categories themselves. This is understandable to a large extent because of an inherent catch-22: There are systemic injustices that affect people historically labeled black or indigenous that don't affect people historically labeled white, and it's simply difficult to talk about present injustices without using these old racist terms. Even I, wanting to move beyond them, have difficulty escaping them, so it is an understandable problem that we all face during this transition to a post-racist society.   

That said, there are ways to weaken the spiritual significance of these terms, and there are ways that anti-racism can inadvertently strengthen them. Racial essentialism, where it still manifests within our anti-racism movements, is really the subconscious philosophy that needs to be deeply questioned and discarded, in my view, in favor of a non-essentialist anti-racism. 

Racial essentialists divide people into "white" and "non-white" categories not just out of linguistic convenience, but because they see our racial identities as primary attributes of who everyone is. They imbue profound meaning into these racial categories, which reaffirms the material and spiritual realness of the term.

If you've ever said "You're white, of course you'd say that," you might be a racial essentialist. If you've ever said a particular person wasn't Black because they don't conform to certain cultural signifiers or a particular school of politics, you might be a racial essentialist. If you've ever believed that individual white people are symbolic stand-ins for the entire sordid history of white supremacy or on the other extreme, believe white people are to thank for modern Western civilization and all its wonders, you're probably a racial essentialist. If you've ever subconsciously viewed an individual black, Asian, or native person as a representative of their entire community, you may have been socially conditioned to be a racial essentialist. Racial essentialists don't tend to interact with people primarily as individuals but as members belonging to a racial group, with whatever positive or negative stereotypes applied. 

As Anna Stubblefield writes:

Those who would attempt to answer the question "what is race?" must either choose between an essentialist and a non-essentialist stance or be condemned to struggle endlessly and fruitlessly between them. Essentialist conceptions of race hold that the characteristics of physical appearance referred to by racial terms are indicative of more profound characteristics (whether positively or negatively construed) of personality, inclinations, "culture," heritage, cognitive abilities, or "natural talents" that are taken to be shared by all members of a racially defined group. Proponents of non-essentialist views, on the other hand, believe that essentialism about race grants inappropriate and excessive meaning to features that are "only skin deep." Non-essentialist conceptions of race claim that similarities and differences in physical appearance do not entail further similarities and differences. They have as support genetic studies such as those of Lewontin that show that the overall genetic differences among groups of humans classified by race is so small as to render race irrelevant as a determinate of any other human attribute.' For non-essentialists, race has meaning only as a socially constructed category, a way of dividing up human beings that is conventional rather than natural.

When the question being asked is "what does it mean to be "black'?" the conflict between essentialism and non-essentialism has been continuously at the heart of the debate. Historically W.E.B. Du Bois adopted an ultimately essentialist approach (albeit with some internal tension); Fredrick Douglass took a non-essentialist stand. For those who accept an essentialist understanding of race, the primary issue involved in the identification of oneself and others as members of a racially defined group is the issue of definition: what are the criteria for identifying someone as belonging to the group?

Here's one example of a non-essentialist approach to activism, from Chloé Valdary:

We are Human Beings Not Political Abstractions

We have forgotten that to be a human being means that we are complex paradoxes, contradictory, messy, and unable to be pigeon-holed into ready-made boxes or paradigms.

It is this realization that is a critical first step for transformative change. 

Criticize to Uplift and Empower, never to Tear Down or Destroy

If we want someone to change, we must believe in their capacity to change. 

In other words, if we want someone to change, ultimately, we have to demonstrate that we believe in them. It is by anchoring our criticism in a desire to see another human be successful that changes the interaction for all involved. 

Lead with Love and Compassion

This is ultimately the summation of the Theory of Enchantment. When we are aware of the complexity of what it means to be a human being, and the need to criticize in order to bring about flourishing, we are more likely to lead with love and compassion.

This will enrich our relationships and our sense of self in the long-run. 

With particular emphasis on Chloé Valdary's first principle, I can't help but love this philosophy on activism. Being a long-time student of Zen-master Thich Nhat Hanh, this philosophy instantly resonated with me.

Now, given I love this school of activist philosophy so much, I don't believe anyone should be faulted for perpetuating the racial con of whiteness because we have all been colonized to see the world in these terms. It's very understandable that as society has progressed, we would be able to decolonize many aspects of our consciousness, but many deeper layers of the onion would remain. To decolonize our consciousness is one of the most difficult things anyone can do, much like the difficulty it would take for a fish to understand water. 

As a quick example, it's become normal in progressive circles to see European Americans as historical colonizers and indigenous Americans and Africans as the colonized. But what has been forgotten is that the ancestors of European Americans were also colonized by Christianity and the dominant colonial powers of their time. The cultural amnesia is so strong and the process of colonizing our consciousness was so complete that most white people do not even remember their ancestral identities pre-whiteness or pre-Christianity. It was Chase Iron Eyes, who pointed this out to me and others at a talk he gave in 2014.

For further reading, I highly recommend these references on the historical creation of whiteness:

The Whiting of Euro-Americans: A Divide and Conquer Strategy Thandeka · "With a swelling slave population, the masters faced the prospect of white freedmen with disappointed hopes joining forces with slaves of desperate hope to mount ever more virulent rebellions. The elites race strategy decreased the...

The Invention of Whiteness: the Long History of a Dangerous Idea Robert P Baird · Before the 17th century, people did not think of themselves as belonging to something called the white race. But once the idea was invented, it quickly began to reshape the modern world

Before the White Race Was Invented Jonathan Scott · Theodore W. Allen The Invention of the White Race Volume One: Racial Oppression and Social Control Volume Two: The Origin of Racial Oppression in Anglo-America (London and New York: Verso, 1994 and 1997). THERE ARE FOUR main theses...

How White People Got Made Quinn Norton · 'Theres a perception that whiteness is working for white people. Its not. Whiteness is one of the biggest and most long-running scams ever perpetrated.'

Introduction To The Invention of the White Race, Volume 2: The Origin of Racial Oppression in Anglo-America by Theodore W. Allen Jeffrey B. Perry · Theodore W. AllensThe Invention of the White Race,with its focus on racial oppression and social control, is one of the twentieth-centurys major contributions to historical understanding. This two-volume classic, first published in 1994...

So here's my big pitch: 

To end the era of white identity politics, we need to stop implicitly affirming the realness of whiteness and, instead, help people realize that "whiteness" is historical fiction. 

As modern science informs us, whiteness has virtually no relationship to our current understanding of biology or genetics. Common genetics among humanity are far greater among every so-called race than within them. The concept of whiteness is primarily a political and economic tool, which has succeeded quite marvelously in dividing the working class and preventing us from organizing together for the last 240-odd years. We should not continue to identify ourselves with a label given to us by our historical enemies.

What we ought to talk about when we talk about whiteness is what ultimately makes the white racial category unique and distinct from blackness: While black people know they were historically oppressed, white people have no such memory, though there is strong evidence that generational trauma from this process of colonization still plays out to this day. 

Thandeka explains it with the case of Mike Brown:

In his testimony before the St. Louis County Grand Jury, Darren Wilson said he felt like a five-year-old peering into the face of someone who “looks like a demon” as he wrestled with Michael Brown, the black teen he later shot to death in Ferguson, Missouri.

In other words, Wilson’s eyes perceived an unarmed teenager, but within his head that image was transfigured into a demonic apparition.

The actions of police officers aren’t supposed to be governed by fear. But Darren Wilson’s were. Wilson’s actions, however, weren’t “his actions,” but rather an outcropping of what theologian Sarah Drummond aptly calls “an epigenetic, cellular memory of loss and its resultant need for a scapegoat.”

Michael Brown became the scapegoat for Wilson’s own internalized feelings of powerlessness. Like so many other white people in this society, Wilson viscerally experienced himself as powerless because of a historical truth: for hundreds of years, most European immigrants and their descendants have been used instrumentally by white elites to cement the interlocking racial and economic hierarchies that subjugate most people in this country. In the process, they have lost their ethnic roots and adopted “white” identities defined by fear. It is this core feeling of fear—a mixture of internalized feelings of powerlessness and loss, paired with the conviction that blackness is to blame for these feelings rather than the actual white attacks against them by the white ruling elite—that make up the demon in Darren Wilson’s head.

The story of how this demon got into Wilson’s head starts in the 1670 Virginia Assembly, which laid the groundwork for the construction of a legal system in the United States that disempowered most whites and all blacks when declaring it forbidden for “Negroes and Indians” to own Christian (i.e., white) servants. Another key moment in this story is the “Great Compromise” reached during the Philadelphia U.S. Constitutional Convention of 1787, which decreed that slaves legally counted as three-fifths of a person for the political purpose of population counts to disenfranchise non-slaveholding white voters. By the nineteenth century, all European immigrants to the United States needed to learn how to become white in order to get and keep their jobs as the North’s new industrial workers—and in succumbing to this process, a bogeyman got into their own heads. It is this same internalized demon that led Darren Wilson to kill Michael Brown.

This master narrative exposes the “surplus powerlessness”—to use Rabbi Michael Lerner’s fine term—that disempowered whites use as an add-on, if you will, to self-destructively increase the social and economic exploitation they fall victim to through the vested financial interests of the white power elite. This is not a conspiracy story but an ongoing American tragedy. The powerless, in short, keep pulling themselves down when others push them down. In this tragic scenario, the use of deadly force against black men, teens, and children by white cops today is the collateral damage to an ongoing attack against whites by their own economic, political, and social systems that render most of them afraid. And for good reason. They live in a country that trashes most whites.

So to be white means to be socialized from one generation to the next with a form of historical amnesia. That's the unspoken truth that has to be called out. Because white society underwent an extended process of colonization, ancestral amnesia, and assimilation, all of this historical knowledge surrounding whiteness has been lost. It had to be lost for the con to succeed. Only in the last decade, with this knowledge becoming widely accessible via the internet, has there been widespread potential for European Americans to finally see the con of whiteness for what it is: a divide and conquer strategy of elites.

The task for anyone previously socialized as white is to unlearn everything we have been taught about whiteness. Our task must be to throw off this identity of whiteness, which has been woven so deeply into our essential concept of self. We must embark on a journey of decolonization. But first, we have to realize that our minds have been colonized.

It's not enough, however, to remember that we once primarily identified, not as white, but as English, Irish, Swedish, German, Scottish, and many other identities, each with its own history and culture. We must go beyond our original ethnic identities, pre-whiteness, and remember that before our ancestors were European colonizers, they were themselves colonized by Christianity and the imperial/religious wars that swept the region many centuries ago.

Before Christianity, our ancestors were pagan, animistic, and deeply connected to the land, expressing a rich diversity in culture and belief. The term "paganism" was imposed by Christian invaders, another instance of a people being labeled by their conquerors. Pre-Christian Europe was a mosaic of cultures and mythologies, including Albanian, Armenian, Baltic, and Basque traditions; Celtic polytheism; Etruscan, Finnic, Georgian, and Norse mythologies; as well as Germanic, ancient Greek, and Slavic religions, among others. Before that, we can trace all of our human ancestors to Africa, and before that, we can trace our relatives to other species of animals and the rest of the tree of life. Finally, if we go back far enough, we can see that our oldest ancestors are the Earth, the sun, and the stars.

This lineage, which we can trace back to the explosion of stars, represents the true cosmic story of our ancestry. It is a story far grander, far more beautiful, and far more meaningful than the story that sees people formerly racialized as white as mere colonizers or conquerors whose ancestry curiously only goes back a few generations.

This is something that I have become more and more passionate about writing about, as I believe that this process of subverting the realness of whiteness is key to undermining the resurgence of white nationalism and white identity politics. I don't believe that we can attack white racism by creating standards to divide "good whites" from "bad whites." Attacking "bad whites" for their racism, prejudice, and other toxic beliefs, while effective to some degree, has also served to harden and solidify their own identity as white. It has hardened the edges between "us" and "them," and with this hardening of edges, we are implicitly playing a role in "their" continued existence as a "them." This divide strengthens the foundational assumption that both racism and the need for anti-racism must necessarily spring from, that it is natural and ordinary to classify people by color. By fighting and directly attacking the "bad whites" they accept the second part of our framing and become more determined than ever to fight us and resist in return. All force creates an equal counter-force. Instead, the concept of whiteness itself must be dissolved.

Rather than counter our opponent's blows with a more powerful blow of our own, we must redirect their energy in an unexpected way. Conservative, alt-right or white nationalist whites expect us to attack them. They expect us to label them racist, deplorable, and other epithets. Instead, we must respond in a way that surprises them, in a way that has the potential to get them to escape their habit forms of listening and responding and to question our shared reality.

One inventive way that some anti-racists have put this into practice is by flipping the script on privilege: That being privileged isn't actually a good thing; it's a false bargain, a fishing hook with poison bait, a scam with some marginal benefits that keep us fighting and competing amongst ourselves within the working-class while the owners of capital keep screwing us all.

This activist strategy takes inspiration from Aikido and the principles of Kingian Nonviolence. It is a strategy that has the potential to be liberating for both them and us, creating one "us."

This strategy is also necessary because we cannot end white supremacy by attacking it and replacing it with nothing. R. Buckminster Fuller's classic advice to activists and paradigm-shifters holds true for racial identity as well:

“You never change things by fighting the existing reality.
To change something, build a new model that makes the existing model obsolete.”

Fighting racist "white" people strengthens the realness of the white identity, ensuring that those who identify with whiteness will feel threatened and under attack, and thus, will rally around this identity out of their shared instinct for self-preservation (an instinct we all share). The best way we can fight racism is to undermine the identity of whiteness itself. We must strip it of its cultural power and meaning. A "them" that organizes around a shared identity of whiteness cannot persist if the foundation of that identity is dismantled, through education and widespread decolonial critique. 

We should no longer give the term "white" any further power or significance by invoking it without a direct challenge. 

Former white people in America can identify as European-American, English, Swedish, or German-American, etc. We can join our brothers and sisters around the world as "star people" - acknowledging the ancestors common to every human society on Earth. We can identify as Unitarian, Christian, Pantheist, Buddhist, Jew, atheist, or Muslim. We can identify as working class, as a part of the 99%, or the 100%. We can identify with our consciousness, which is entirely unique to ourselves, regardless of the body we were born into. 

We can go back to how our ancestors saw race several centuries ago, before this racial con swept the world, giving our skin color no more significance than the size and shape of our nose. 

These are just a few ideas. I can't entirely imagine how people will identify in a post-colonial culture, but I'm hoping you will join me on this journey to imagine a new way of seeing ourselves.

As Inaya Folarin Iman writes, We can’t just oppose racism: We must transcend race" itself.

Likewise, Thandeka wrote a constructive critique of the anti-racist activism she saw emerging in 1999, and her suggestions for for an alternative approach remain true today. I'll let you read her article in full to get the most from it. It's another example of a non-essentialist approach to anti-racism.

Finally, I'll leave you with this utterly fantastic conversation with Rune Hjarnø Rasmussen. It's a brilliant exploration of what it means to decolonize our consciousness and connect with the animistic and pagan roots of our European ancestors, pre-Christianity: 

Postscript:
This passage from Rhyd Wildermuth offers an example of how anti-racism and anti-cultural appropriation activism rooted in essentialist assumptions about whiteness can inadvertently reinforce white nationalist goals:

In a podcast with Alkistic Dimech and Peter Grey, Gordon White used the term “Woke Nationalism” to describe [a] particular kind of purity politics. “It’s the ‘nothing on the plate can touch’ idea” he said, adding that it was not much different from white nationalism.

He’s right. White Nationalists build their fascist ideology around notions of purity and separation. Whites and Blacks should never mix, never love each other (and definitely never have children together). Whites must be kept separated from other bloodlines and other cultures, must keep their culture distinct and pure. Whites must not do non-white things, adopt non-white customs or modes of dress or beliefs.

This is unfortunately the same logic of the social justice fundamentalist view of cultural appropriation. But while a White Nationalist claims that doing non-white things is tainting the race, the social justice activist claims that doing non-white things is theft. The end result is the same: a pure, untainted, culturally-distinct white race. White Nationalism and Woke Nationalism want the same thing, just for different reasons.

When they look to cultural forms and ethnic groups with a fundamentalist perspective, social justice activists repeat the same racism of white nationalists. Whites must only do ‘white’ things, whether that is the fascist desire to purify the white race or the liberal command to avoid ‘cultural appropriation.’ Social justice obsession with white purity becomes indeed a sort of ‘woke’ nationalism, a white-knuckled grasp on the dying construct of Whiteness, insisting that symbols and people and cultures are closed, divinely-created systems, and that races and cultures should never be allowed mix.

Both make the same two mistakes: there is no such thing as a white race, and cultures have never been pure.

Ending the White Race

Whiteness isn’t actually a tribal or cultural form (no one was “white” 500 years ago) and thus there is no such thing as ‘white ancestry.’ Caucasian isn’t a tribal or cultural term either–it was invented by a race theorist at the end of the 18th century.

Whiteness is a very recent idea, and comes from the complete erasure of ancestral and cultural histories. To be ‘white’ is to no longer have a cultural history; in order to become fully white, European immigrants (especially from places still not fully considered white in Europe, like Ireland, Poland, Italy, Greece, and Spain) needed to forsake their specific cultural and ethnic backgrounds. By doing so, they gained access to white skin-privilege in the United States and Canada and became assimilated into ‘whiteness.’ All their history, their beliefs, traditions, modes of dress and food and their languages were bleached out of them, but in return they gained a new settler-colonial identity which granted them a little more access to wealth and security.

We need to go a little farther here, though, because there is actually no such thing as ‘ancestrally-French’ or ‘ancestrally-German.’ Neither of those places actually existed three hundred years ago. Instead, one might have been ancestrally-Breton or ancestrally-Bavarian. Go back a little further and those ancestral connections existed on the level of village or countryside, not ethnic people-groups.

Even more fascinating, however, is that there were no pure or pristine cultures back then, either.

People moved, and moved a lot. They traded, they inter-married, their cultural and religious forms becoming mixed in precisely the way that terrifies both social justice activists and white nationalists. Vikings “culturally appropriated” by making clothing with Islamic verse on them. Celts “culturally appropriated” Egyptian and Greek deities in what is now London, 2000 years ago. Sephardic Jews and Moorish Muslims and Iberian pagans mixed their cultures and languages fluidly in Al Andalus. Semitic Phoenicians traded as far up to Cornwall, littering the Atlantic coasts of Europe with their artifacts.

Cultural exchange is not only an ancient thing, but it is unavoidable. When peoples come into contact with each other, they trade, they talk, they borrow, they teach and mimic each other. Likewise, racial purity is impossible–people have an odd tendency to want to sleep with each other, regardless of where they’re from.

That both social justice activists and white nationalists have trouble understanding this comes from the very same mechanism by which social justice activists saw red boot laces on an advertisement and screamed ‘racism.’  Both are certain that ‘whiteness’ means something, and both insist that whites cannot be anything else but what they’ve decided they are.

To get out of this mess isn’t easy, but it’s possible.

First, we must release our fundamentalist death grip on symbols and meaning, and especially our white-knuckled grasp on ‘whiteness.’ To do so, we’ll need to look at our past with a different perspective, rejecting the fundamentalist narratives of both white nationalism and ‘woke’ nationalism.

Because though whites have lost their ancestral connection, European spiritual and cultural forms didn’t just disappear because Americans forgot them. Here where I now live in Bretagne, spiritual and magical traditions still exist–there’s no need for anyone here to hire a plastic shaman or join an online witch course to learn about Ankou, the Korrigan, or any of the other spirits and gods of their land–they can just ask their grandparents. The same is true in many parts of Europe, especially in non-urban areas.

Reconnecting to cultural and ancestral traditions will require giving up something, though. Because whiteness is not just built upon the erasure of ethnic and cultural history, but also upon the lie that whites are enlightened, progressive, and ‘modern’ while all the rest of the world (now and in the past) was primitive, unenlightened, superstitious, and stupid.

Here, again, liberal social justice ideas actually get in the way of dismantling whiteness by painting the current regime of rights and technology as more enlightened than anything that existed before. Whiteness itself is founded upon this idea, the certainty that we know the true meaning of things. That the order of the world that came about with whiteness is the best one, that all other ways of being are wrong. In this way, even people who are not white but who hold on to this lie are making sure whiteness never ends.

And finally, we must talk about cultural appropriation in a way that actually fights those who are turning what belongs to everyone into property. The pharmaceutical companies and petty capitalists that patent ancient medicines, the universities that steal indigenous artifacts for ‘research,’ the media conglomerates who sell us fictive versions of our own history, all the plastic shamans and spiritual teachers who sell us knowledge that was once free, and anyone who would try to police our cultural, spiritual, and social expressions, be they white nationalists or ‘woke’ nationalists–they are the ones stealing meaning from the world.

Rhyd Wildermuth is a co-founder and the managing editor of Gods&Radicals. He’s a poet, writer, theorist, and nomad currently living in occupied Bretagne.

Source

For further reading:

We Can’t Just Oppose Racism: We Must Transcend Race Inaya Folarin Iman · What does it mean for a racially designated person to no longer accept that designation?

Dear White People. An Open Letter to White People on Becoming Indigenous Adebayo Akomolafe · Dear white people,

We Are Not Black Teodrose Fikre · What you are going to read in the next couple of minutes is a disavowal of a word that has been used to literally tar andbelittle people from a continent we now refer to as Africa. This word Im alluding to is black, a word that was...

Unlearning Race? | Thomas Chatterton Williams 38 min · As tensions rise over racial divisions throughout the western world, books like 'White Fragility' and 'How to Be An Anti-Racist' have flown to the top of the bestseller lists. These frame race as central to our understanding of the world.

I Am Not Black. You Are Not White: We Are Not the Racial Labels Elites Invented to Divide Us 4 min · Racism is real but race is not. "Black" and "White" were labels invented in the 15th century - made up to divide us. Is it time to let these labels go?Prince Eabelieves the answer is yes.

Why Some Anti-Racist Programs Will Fail and Others Will Succeed Thandeka · Editor's note: Thandeka wrote this in 1999, but her analysis and contribution to the discussion on anti-racism remains as relevent to today as ever. She addressed this to Unitarian Universalists, but you can read it as if she's...

Mean, Kind or Non: Which Type of Racist Are You? Carlos Hoyt · "Despite our best efforts to eradicate racism, it comes backlike a toxic weed because we fail to pull it up by its root."

Race: The Power of An Illusion (2003) ($5) 180 min · The division of the world's peoples into distinct groups - "red," "black," "white" or "yellow" peoples - has became so deeply embedded in our psyches, so widely accepted, many would promptly dismiss as crazy any suggestion of its...

Dear Trump Voters: To Attain Freedom, We Must Name The True Root of Our Problems Redneck Revolt · A letter to the white working class

Class Conflict Between Elite Whites and Poor Whites - The Invisible Race Problem That's Killing Black Americans Thandeka · The race problem between police and black Americans wont go away because its a deadly ruse.

The Cost of Being Socialized White Thandeka · Most white Americans believe they were born white. Yet their own stories of early racial experiences describe persons who were bred white. Which is it-nature or nurture? Neither. The social process that creates whites produces persons...

Racism Is About Power, Not Unpleasant Sentiments Rob Urie · In September of 2011, the state of Georgia executed Troy Davis a man who the best evidence suggested was innocent. On February 26, 2012, 17-year-old Trayvon Martin was murdered by self-appointed community guardian George Zimmerman in...

Working Assumptions for White Activists on Eliminating Racism: Guidelines for Recruiting Other Whites as Allies Ricky Sherover-Marcuse · Assume that all human beings desire warm, close relationships with each other. This is also true of you and of all other white people. Assume that you are a regular white person (not an exceptional white person) and that all whites...

Towards a Perspective on Eliminating Racism: 12 Working Assumptions Ricky Sherover-Marcuse · Because racism is both institutional and attitudinal, effective strategies against it must recognize this dual character. The elimination of institutionalized racism requires a conscious project of attitudinal transformation. The...

How (Not) to Challenge Racist Violence Aviva Chomsky · "Protesters are eager to expend extraordinary energy denouncing small-scale racist actors. But what about the large-scale racist actors?"

I Don’t Think I was Born White. I Think White Children are Manufactured. Quinn Norton · This is Part One of a Series on Whiteness. (PartTwo) Politically, the Negro is the touchstone of the modern democratic idea. The presence of the Negro puts our democracy to the proof and reveals the falsity of it. Hub

Is it Time to Forge a New Narrative about Race? 101 min · This is a video of the premiere event of The Equiano Project where, with some distinguished guest speakers, we examined the question: Is it time to forge a new narrative about race?