Why the Left Can’t Let Go of Racism
Liberals sell innocence from America’s past. If bigotry is pronounced dead, the racket is over.
By Shelby Steele -- From Monday WSJ, Aug. 27, 2017
Is
America racist? It used to be that racism meant the actual enforcement
of bigotry—the routine implementation of racial inequality everywhere in
public and private life. Racism was a tyranny and an oppression that
dehumanized—animalized—the “other.”
It was a social malignancy, yet it carried the authority of natural law, as if God himself had dispassionately ordained it.
Today
Americans know that active racism is no longer the greatest barrier to
black and minority advancement. Since the 1960s other pathologies, even
if originally generated by racism, have supplanted it. White racism did
not shoot more than 4,000 people last year in Chicago. To the contrary,
America for decades now—with much genuine remorse—has been recoiling
from the practice of racism and has gained a firm intolerance for what
it once indulged.
But Americans don’t really trust
the truth of this. It sounds too self-exonerating. Talk of “structural”
and “systemic” racism conditions people to think of it as inexorable,
predestined. So even if bigotry and discrimination have lost much of
their menace, Americans nevertheless yearn to know whether or not we are
a racist people.
A staple on cable news these days
is the “racial incident,” which stands as a referendum on this question.
Today there is Charlottesville. Yesterday there were the deaths of
Trayvon Martin, Michael Brown, Freddie Gray and others. Don’t they
reveal an irrepressible racism in American life? At the news conferences
surrounding these events there are always the Al Sharpton clones, if
not the man himself, ready to spin the tale of black tragedy and white
bigotry.
Such people—and the American left
generally—have a hunger for racism that is almost craven. The writer
Walker Percy once wrote of the “sweetness at the horrid core of bad
news.” It’s hard to witness the media’s oddly exhilarated reaction to,
say, the death of Trayvon Martin without applying Percy’s insight. A
black boy is dead. But not all is lost. It looks like racism.
What
makes racism so sweet? Today it empowers. Racism was once just racism, a
terrible bigotry that people nevertheless learned to live with, if not
as a necessary evil then as an inevitable one. But the civil-rights
movement, along with independence movements around the world, changed
that. The ’60s recast racism in the national consciousness as an
incontrovertible sin, the very worst of all social evils.
Suddenly
America was in moral trouble. The open acknowledgment of the nation’s
racist past had destroyed its moral authority, and affirming democratic
principles and the rule of law was not a sufficient response. Only a
strict moral accounting could restore legitimacy.
Thus,
redemption—paying off the nation’s sins—became the moral imperative of a
new political and cultural liberalism. President Lyndon Johnson turned
redemption into a kind of activism: the Great Society, the War on
Poverty, school busing, liberalized welfare policies, affirmative
action, and so on.
This liberalism always projects
moral idealisms (integration, social justice, diversity, inclusion,
etc.) that have the ring of redemption. What is political correctness,
if not essentially redemptive speech? Soon liberalism had become a
cultural identity that offered Americans a way to think of themselves as
decent people. To be liberal was to be good.
Here
we see redemptive liberalism’s great ingenuity: It seized proprietorship
over innocence itself. It took on the power to grant or deny moral
legitimacy across society. Liberals were free of the past while
conservatives longed to resurrect it, bigotry and all. What else could
“Make America Great Again” mean? In this way redemptive liberalism
reshaped the moral culture of the entire Western world with sweeping
idealisms like “diversity,” which are as common today in Europe as in
America.
So today there is sweetness at the news of
racism because it sets off the hunt for innocence and power. Racism and
bigotry generally are the great driving engines of modern American
liberalism. Even a remote hint of racism can trigger a kind of moral
entrepreneurism.
The “safe spaces” for minority
students on university campuses are actually redemptive spaces for white
students and administrators looking for innocence and empowerment. As
minorities in these spaces languish in precious self-absorption, their
white classmates, high on the idea of their own wonderful “tolerance,”
whistle past the very segregated areas they are barred from.
America’s
moral fall in the ’60s made innocence of the past an obsession. Thus
liberalism invited people to internalize innocence, to become synonymous
with it—even to fight for it as they would for an ideology. But to be
innocent there must be an evil from which to be free. The liberal
identity must have racism, lest it lose innocence and the power it
conveys.
The great problem for conservatives is that
they lack the moral glibness to compete with liberalism’s “innocence.”
But today there are signs of what I have called race fatigue. People are
becoming openly cynical toward the left’s moral muscling with racism.
Add to this liberalism’s monumental failure to come even close to
realizing any of its beautiful idealisms, and the makings of a new
conservative mandate become clearer. As idealism was the left’s
political edge, shouldn’t realism now be the right’s? Reality as the
informing vision—and no more wrestling with innocence.
Mr.
Steele, a senior fellow at Stanford University’s Hoover Institution, is
author of “Shame: How America’s Past Sins Have Polarized Our Country”
(Basic Books, 2015).
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