Critical race theory is fast becoming America’s new institutional orthodoxy. Yet most Americans have never heard of it—and of those who have, many don’t understand it. This must change. We need to know what it is so we can know how to fight it.
To explain critical race theory, it helps to begin with a brief history of Marxism. Originally, the Marxist Left built its political program on the theory of class conflict. Karl Marx believed that the primary characteristic of industrial societies was the imbalance of power between capitalists and workers. The solution to that imbalance, according to Marx, was revolution: the workers would eventually gain consciousness of their plight, seize the means of production, overthrow the capitalist class, and usher in a new socialist society.
During the twentieth century, a number of regimes underwent Marxist-style revolutions, and each ended in disaster. Socialist governments in the Soviet Union, China, Cambodia, Cuba, and elsewhere racked up a body count of nearly 100 million people. They are remembered for gulags, show trials, executions, and mass starvations. In practice, Marx’s ideas unleashed man’s darkest brutalities.
By the mid-1960s, Marxist intellectuals in the West had begun to acknowledge these failures. They recoiled at revelations of Soviet atrocities and came to realize that workers’ revolutions would never occur in Western Europe or the United States, which had large middle classes and rapidly improving standards of living. Americans in particular had never developed a sense of class consciousness or class division. Most Americans believed in the American dream—the idea that they could transcend their origins through education, hard work, and good citizenship.
But rather than abandon their political project, Marxist scholars in the West simply adapted their revolutionary theory to the social and racial unrest of the 1960s. Abandoning Marx’s economic dialectic of capitalists and workers, they substituted race for class and sought to create a revolutionary coalition of the dispossessed based on racial and ethnic categories.
Fortunately, the early proponents of this revolutionary coalition in the U.S. lost out in the 1960s to the civil rights movement, which sought instead the fulfillment of the American promise of freedom and equality under the law. Americans preferred the idea of improving their country to that of overthrowing it. Martin Luther King Jr.’s vision, President Lyndon Johnson’s pursuit of the Great Society, and the restoration of law and order promised by President Richard Nixon in his 1968 campaign defined the post-1960s American political consensus.
But the radical Left has proved resilient and enduring—which is where critical race theory comes in.
Critical race theory is an academic discipline, formulated in the 1990s and built on the intellectual framework of identity-based Marxism. Relegated for many years to universities and obscure academic journals, it has increasingly become the default ideology in our public institutions over the past decade. It has been injected into government agencies, public school systems, teacher training programs, and corporate human-resources departments, in the form of diversity-training programs, human-resources modules, public-policy frameworks, and school curricula.
Its supporters deploy a series of euphemisms to describe critical race theory, including “equity,” “social justice,” “diversity and inclusion,” and “culturally responsive teaching.” Critical race theorists, masters of language construction, realize that “neo-Marxism” would be a hard sell. Equity, on the other hand, sounds non-threatening and is easily confused with the American principle of equality. But the distinction is vast and important. Indeed, critical race theorists explicitly reject equality—the principle proclaimed in the Declaration of Independence, defended in the Civil War, and codified into law with the Fourteenth and Fifteenth Amendments, the Civil Rights Act of 1964, and the Voting Rights Act of 1965. To them, equality represents “mere nondiscrimination” and provides “camouflage” for white supremacy, patriarchy, and oppression.
In contrast to equality, equity as defined and promoted by critical race theorists is little more than reformulated Marxism. In the name of equity, UCLA law professor and critical race theorist Cheryl Harris has proposed suspending private property rights, seizing land and wealth, and redistributing them along racial lines. Critical race guru Ibram X. Kendi, who directs the Center for Antiracist Research at Boston University, has proposed the creation of a federal Department of Antiracism. This department would be independent of (i.e., unaccountable to) the elected branches of government, and would have the power to nullify, veto, or abolish any law at any level of government and curtail the speech of political leaders and others deemed insufficiently “antiracist.”
Read the rest at: Critical Race Crap