It used to be that social reformers would talk about the day when racism has been eliminated from society. They would quote Martin Luther King’s “I Have A Dream” speech, suggesting the goal was a colorblind society. The only people to say this today are clueless civic nationalists and so-called conservative pundits. The former are always behind the times and the latter is here to run cover for the Left. In the game of racism, the caravan has moved onto a new wave, the third wave of anti-racism.
Like feminism, anti-racism has reinvented itself to meet the challenges of the multicultural age, particularly in light of the new demographics. Blacks griping about whites is not of much use when you have varieties of Hispanic, Muslims, Asians, Jews and lifestyle degenerates. The new challenges of the majority-minority empire require a new kind of anti-racism and a new kind of racism for it to oppose. The new racism is exotic and mysterious, while the anti-racist is fighting a spiritual fight, not a legal one.
Eric Hoffer made the observation that people involved in causes never reach a point where they say the cause has achieved its goals and therefore can disband and cease its activities. For example, anti-smoking zealots have accomplished all that can be accomplished, yet they persist. The same is true of drunk driving activists. Short of martial law, there is not much left to do about drunk driving and smoking. Yet, the pressure groups behind these causes still raise money and agitate for attention.
The same thing has happened with the various causes of Progressivism. Something like environmentalism has evolved into a weird nature cult, with apocalyptic predictions backed by flimsy science. Feminism is pretty much a nonsensical collection of tantrums sporting bizarre lingo and outfits. Anti-racism has moved from demands for equity before the law and mitigation for past racism, to a semi-permanent regime that includes groups, who voluntarily left their home lands for the white nations they now despise.
As a practical matter, so-called “third wave anti-racism” is really just a demand by non-whites that whites mitigate the realities of biology. They can’t say that so they have to use weird language and comical neologisms. The demand is that whites exhaust themselves maintaining a white bourgeois society, so that non-whites can enjoy first world comfort, without actually having to maintain it themselves. The new white man’s burden is whites living as despised helots in the societies they created.
For example, whites are supposed to solve the black crime problem, but not notice that black men commit a lot of crime. No one is supposed to mention that blacks don’t cooperate with police. The justification for the former is the history of racism, while the latter is excused as blacks not wanting to attract attention to the black community. Whites are supposed to work around the realities of the black community, while mitigating the realities of the black community. This is impossible and unreasonable.
Another example is how non-whites expect to be allowed into elite schools. In the name of diversity, the elite colleges decorate each class with vibrancy. The professors are expected to make sure these students graduate and never mention that they make up the bottom third of the class. Once out in the world, the process starts over as law firms hoover up non-whites to meet their diversity quota. Of course, no one is supposed to notice that these lawyers are not very good at being lawyers.
Then you have the central tenet of third wave anti-racism, which is that whites, just by being white, are a burden on non-whites. Because whites want the best for their kids and want to live in safe neighborhoods, it means they live in places without convenient bus service. This is a burden on non-whites, as they don’t have easy access to whites and the societies they create. This is so-called white privilege. The only way to eliminate this is to eliminate white behavior, which would end the modern society.
Instead, the new anti-racism regime is one where every white person is born guilty, tainted by the original sin of white racism. Therefore, just as man was condemned to toil outside of the Garden of Eden for eternity, whites are now condemned to pay the jizya in order to keep non-whites in comfortable modern lifestyles. That means open borders for formerly white countries and a metastasizing set of rules to govern the thoughts and speech of whites. The American jizya is about keeping non-whites happy.
That’s the core argument of Ta-Nahesi Coates. In his jeremiad in favor of reparations, you’ll note he never actually puts a number on it. Reparations are, by definition, about making the other party whole. Coates rejects that such a number exists, because what he means by reparations is actually a recitation. He demands an endless recitation of the crimes committed by whites against blacks. This is to both punish whites in a material sense and to remind them that they are now in the inferior position.
In order to understand the social justice movement, one must first replace the word “justice” with the word “vengeance.” It’s not about settling the books or making anyone whole. It is about establishing a new hierarchy in which whites are the infidels of the new multicultural empire, forever paying the jizya to keep modern society rolling. The point of the tax is not just to finance the system, but to lock in the moral relationships of the new multicultural empire, because it cannot exist without the jizya.