WALSH: White People Have Been Made Into Our Society‘s Villains And Scapegoats. We Know How This Sort Of Thing Ends.

One of the most consequential — and, as we’ll see, most dangerous — innovations of America’s race hustler constituency is the invention of the term “whiteness.” We used to hear constant condemnations of alleged “white supremacy,” even though white supremacy as a belief system is nearly non-existent in this country, and as a legal principle is entirely non-existent. White supremacists — Klan members, neo-Nazis, and the like — are small, scattered, and insignificant. As for the law, there are no laws on the books today, anywhere, in any state or jurisdiction, that enshrine or codify white supremacy (despite what you may have heard). 

Of course, we still hear about this supposed problem of white supremacy, but many of those who once focused on fighting that make-believe scourge have moved on and are these days intent on slaying the dragon known as whiteness. Increasingly, advocates for so-called “racial justice” have widened their lens beyond white supremacy to now include this much broader category which would seem to encompass all white people. White supremacy is a belief system — a fringe belief system, but a belief system all the same. Whiteness, on the other hand, in its most literal sense simply means “the state or quality of being white.” This sheds disturbing light on all of the college courses with titles like “The Problem of Whiteness,” and the calls from academics and activists to “abolish whiteness.” It’s not simply white supremacy they’re after anymore, but whiteness itself.

The way that the race activists get around the obviously horrific implications of this kind of talk is the same way they get around everything else: by manipulating language to obscure the meaning of the words that they use. That’s why, if you go beyond the dictionary and try to find a definition of “whiteness” from the people who use it so often, you’ll end up with a lot of hazy, indeterminate ramblings like this from the Alberta Civil Liberties Research Center, quoting a feminist sociologist named Ruth Frankenberg: whiteness is “a dominant cultural space with enormous political significance, with the purpose to keep others on the margin.” 

If that doesn’t clear things up, the National Museum of African American History and Culture has this to say about the cancer known as  whiteness:

Whiteness and white racialized identity refer to the way that white people, their customs, culture, and beliefs operate as the standard by which all other groups of are compared. Whiteness is also at the core of understanding race in America. Whiteness and the normalization of white racial identity throughout America’s history have created a culture where nonwhite persons are seen as inferior or abnormal. This white-dominant culture also operates as a social mechanism that grants advantages to white people, since they can navigate society both by feeling normal and being viewed as normal. Persons who identify as white rarely have to think about their racial identity because they live within a culture where whiteness has been normalized.

Meanwhile, Dr. Monnica T Williams writes for Psychology Today that whiteness is “an unfairly privileged exclusionary category, based on physical features, most notably a lack of melanin.” For this reason, the good doctor explains, white people are not allowed to be proud of their racial identity. She says that she will permit you to be proud of, say, your specific German heritage or French Canadian culture, but you must not be proud to be white in general because “whiteness is a forced group membership that originated by oppressing people of color.” But can black people like her self be proud of their race? Why, of course:

People may then ask why is it okay to be proud of being Black but not White. This is because pride in Blackness represents pride in the accomplishments and resilience of a racialized group in the face of continual oppression. It is healthy for Black people to celebrate these small victories to maintain their self-esteem, despite pervasive social messages of inferiority.

Well, that’s it then. A hallowed “mental health” professional has spoken. It is healthy for black people to be proud of who they are, but it is not healthy for white people. The most healthy mental state for a white person is one of suffocating, never-ending guilt and shame.

This view has become especially common among psychiatrists, psychologists, and psychoanalysts. The entire psycho-industry seems to be fueled by two primary assumptions: gender is fluid, and whiteness is bad. These are also the two primary assumptions of academia, the media, corporate America, and the United States government, but it is especially hazardous in the mental health field because these are the professionals to whom the most mentally vulnerable people are entrusted. And that gives us even more of a reason to be equal parts disgusted and terrified by a paper very recently published in the distinguished, peer-reviewed Journal of the American Psychoanalytic Association. In the paper, Dr. Donald Moss, a faculty member of the San Francisco Center for Psychoanalysis and the New York Psychoanalytic Institute, shares his thoughts on the topic of “having whiteness.” If the phrase “having whiteness” makes white identity sound like a disease — as if someone might have whiteness in the same way that they have cancer or chicken pox — well, that is exactly the point. 

Here is the abstract: 

Whiteness is a condition one first acquires and then one has—a malignant, parasitic-like condition to which “white” people have a particular susceptibility. The condition is foundational, generating characteristic ways of being in one’s body, in one’s mind, and in one’s world. Parasitic Whiteness renders its hosts’ appetites voracious, insatiable, and perverse. These deformed appetites particularly target nonwhite peoples. Once established, these appetites are nearly impossible to eliminate. Effective treatment consists of a combination of psychic and social-historical interventions. Such interventions can reasonably aim only to reshape Whiteness’s infiltrated appetites—to reduce their intensity, redistribute their aims, and occasionally turn those aims toward the work of reparation. When remembered and represented, the ravages wreaked by the chronic condition can function either as warning (“never again”) or as temptation (“great again”). Memorialization alone, therefore, is no guarantee against regression. There is not yet a permanent cure.

A permanent cure. The language of the “racial justice” is beginning to take on a rather genocidal tone. Here we have medical professionals speaking openly about finding a “permanent cure” for a certain racial identity. And if this was not all bone-chilling enough, I should mention that Dr. Moss has been delivering his thoughts on the whiteness disease in talks to college students, psychoanalysts, and social workers (tickets are only 40 dollars). 

One does not need to go back very far in history to see where this sort of thing leads. Our fallen species has, tragically, attempted many experiments with casting an entire group or race of people as villains, subhumans, scapegoats, the cause of all social ills, etc. It never results in anything but bloodshed and misery. It cannot possibly come to any other conclusion.

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