Guest Post by Drew Franklin
The first half of my essay, The Logic of Racial Justice Rhetoric (Part I), I examined American racial politics from the Leftist perspective that I had held dearly for pretty much my entire life. I’m posting my second and final installment here to confirm that I’ve left the Left in favor of TradYouth’s consistent and principled identitarian perspective.
How does a committed antifa ideologue flip within the course of a few hours? Easily, actually. I just went on a brief stroll and confronted the naked contradictions, flagrant double-standards, and metapolitical power dynamics of the position I’ve been pushing for all these years and realized that it’s all bullshit.
Basically, I’ve just been anti-White this whole time. It’s clear to me, now. If Whites try to help minorities, they’re White Saviors. If they try to avoid helping minorities, they’re Segregationists. If Whites try to ignore the whole thing, they’re being Colorblind. Even if Whites try to politely ask what they’re supposed to do given the fact that every single option is vilified, we scold them to “step up, step back” and allot their question time to non-Whites.
It’s like the witch trial dunk test where if she floated, she was confirmed to be a witch and killed by other means, and if she sank then she wasn’t a witch after all. It’s no surprise that this Anti-White Panic has the character of a witch hunt, as the movement is spearheaded largely by the direct lineal and ideological descendants of the East Coast Puritan stock Anglo-American elite.
Sure, we watch Wes Anderson films and appropriate Buddhism now instead of reading the Bible and practicing Congregationalism. But it’s pretty much the same performance with a new target of our in-group altruism enforcement gone haywire. Witches. Communists. Satanic child abusers. Guys putting razor blades in the Halloween candy. White racists. You get the picture.
So, after the stroll in which I had my epiphany that anti-racism is anti-white, I went back and re-read my own article.
Despite his efforts to dress up his espoused politics in compassionate language, the substance of TYN’s platform is consistent with traditional fascism. For example, its opposition to both Marxism and capitalism—a doctrine sometimes referred to as the Third Position—has been common to fascist political parties ever since Hitler christened his National Socialist vanguard.
I’m not sure what point I was trying to make here. After all, is opposition to both capitalism and Marxism really so unreasonable? Haven’t both proven deeply problematic in practice? If we’re to oppose “fascism” (defined by myself as Third Positionist opposition to both Marxism and capitalism), then I reckon I should go on record opposing vegetarianism and pro-worker, pro-family socialist economic policies . . . because Hitler.
Does Matt Heimbach really care about the quality of education on offer to Black kids in Detroit? Probably not. But if his rhetoric is impressive enough to sway his college professor, it will undoubtedly find currency among poor and uneducated whites in rural Tennessee.
Even when I was trying so mightily to be academic and objective in my analysis, I couldn’t help but reflexively take a swipe at ignorant White Trash. It dawned on me when I asked why I compulsively denigrate the white underclass that I’m actually playing out my own class insecurities through my racial politics. My anti-White posturing was just a way to distinguish myself in social and subcultural terms from the White working class which literally can’t financially afford to maintain the posture.
Here I was this whole time, engaging in a petit bourgeoisie attack on the proletariat of my own people, encrypting my elitist class warfare in the language of racial justice.
I remember that South Park episode where all the ugly and stupid White working people were all like, “THEY TOOK OUR JERBS!!!” I find that scene amusing because it’s funny to me when an alien and foreign group of workers takes jobs from the workers who are White, because I reflexively despise the white working class. I even spent nearly an hour searching around on Google Image for poorly dressed Whites with poor diet and dental hygiene to include in my essay.
Is it reasonable to imagine that a white ally could have intervened at some point in Dylann Roof’s development and talked him out of the mentality that inspired the cold-blooded murder of nine Black worshippers? Or might it be that, among white people, race consciousness itself is the problem?
Is it reasonable to imagine that granting Whites a legitimate political voice for their grievances might reduce the amount of illegitimate acts committed in political desperation? Could it perhaps be unsustainable for us Leftists to pull off this dubious political sleight of hand where every identity group but one is allowed and encouraged to celebrate its heritage and identity, and strive for a better future for themselves and their future generations?
Is the cognitive dissonance at the heart of my (former) antifa worldview impossible to sustain indefinitely?
Roof’s reach was always limited, thanks to his isolation and reliance upon the “lone wolf” tactic. But that is precisely why Matt Heimbach’s social orientation makes him such a worrisome figure. He is an organizer. His apparent knowledge of anti-racist jargon suggests he has studied the discourse of social justice activists and learned to pervert it, to great effect.
I did some research on the origins of “social justice” activism and discovered, to my chagrin, that the real origin of the “social justice” movement in America is Father Coughlin, a passionate Catholic priest who spoke up for the working folks of all races in America against the Jewish oligarchs and cannibal capitalists who are at the root of social injustice.
In light of that, I apologize to Matthew Heimbach, whose shtick is pretty much that original social justice message, while ours is the perverted message twisted around to attack the wrong group of people: working class Whites.
I warned about the emergence of “reactionary propaganda dressed up in identity politics” the last time I wrote about racial justice rhetoric, adding that ”the terminology of privilege, allyship, appropriation, and so on, has proven sufficiently malleable to be used against people advocating for human rights.” At the time, I didn’t even consider that white nationalists would get in on the hustle.
See what I did there? I asserted, with no evidence, that my side is the side arguing for human rights. I just kind of slipped that in there, without supporting it. I just sort of insisted that Heimbach has evil motives which are distinct from his stated motives. He’s White and working class, so even when he’s technically correct and not hurting anybody, being White and working class is still pretty gross.
In part two, we’ll cut through the platitudes and analyze racial justice in historical context. We’ll examine the ever-shifting structure of white supremacism, from its origins in colonial Jamestown to the fall of Jim Crow. Once we identify the content of race relations in the United States, we can sweep aside the petty squabbling over their form and begin the work of formulating a concrete strategy to end racism forever.
I was originally going to type up some fruity Leftist boilerplate about how the phantom menace of White Supremacism is still super dangerous and requires more energy and resources invested in accusing traditional White families of being racist. A few hours after my epiphany, I started to panic about my sudden and drastic shift in beliefs and reached for my bookshelf, cracking open my copy of Understanding Power: The Indispensable Noam Chomsky.
Much to my surprise, even Chomsky confirmed exactly what Heimbach has been trying to tell me, that I’m looking at this problem entirely upside-down!
See, capitalism is not fundamentally racist — it can exploit racism for its purposes, but racism isn’t built into it. Capitalism basically wants people to be interchangable cogs, and differences among them, such as on the basis of race, usually are not functional. I mean, they may be functional for a period, like if you want a super exploited workforce or something, but those situations are kind of anomalous. Over the long term, you can expect capitalism to be anti-racist — just because its anti-human.
The history of colonialism and race relations in the West falls perfectly into the model Chomsky describes. Early on, Blacks and colonial subjects were the targets of supremacist ideology because the capitalist elites relied on that ideology to excuse their abuse of them as a super exploited workforce. As market factors evolved and economies developed, those anomalous circumstances have given way to what we have now, with the capitalists being fanatically anti-racist…because they’re anti-human!
McDonald’s! Monsanto! Halliburton! The Chamber of Commerce! The GOP! Even Waffle House, Inc. is committed at this point to an explicitly and overtly “anti-racist” agenda. It’s like realizing that Soylent Green is people, only I realized that anti-racism is anti-White, and that the other races will be humiliated and destroyed shortly after the vampire squid of corporate greed destroys the White race.
This whole time, I’ve been fanatically opposed to identity, nuclear families, and religious traditionalism, failing to realize that faith, family, and folk are the only three forces capable of guaranteeing that basic morality, human rights, free expression, and self-determination succeed against the inhuman and inhumane pursuit of shareholder value by stock market technical analysis algorithms which calculate every aspect of humanity other than their capacity to improve shareholder performance as inefficiencies to be eliminated.
I stand prepared to take orders from Matthew Heimbach, America’s authentic social justice warrior. A truly just future is one in which all the races are allowed and invited to feel pride, to master their own destinies, and to thrive in their own safe spaces. If I don’t include White people in that declaration, then I’m the real racist. I encourage the rest of my “anti-fascist” brothers and sisters to wake up, take a shower, and become allies of the Traditionalist Youth Network.