What Do White Americans Owe Black People? by Jason D. Hill

Author:Jason D. Hill [Hill, Jason D.]
Language: eng
Format: epub
ISBN: 9781642937954
Publisher: Post Hill Press
Published: 2021-08-22T14:05:38+00:00

CHAPTER

Four

Their Final Solution: The New Negritudes, Revolutionary Victim Studies, Black Nihilism, and the Abolition of “Whiteness”

Soon after tasting the victories of this moral eugenics program unleashed against whites’ actual or imagined sins, blacks were voraciously hungry. They were also filled with anger and explosive rage. Gratitude was not an emotion they felt, as beneficiaries of the rights accorded them via the civil rights movements.

They were hungry for power—black power. They were hungry for revenge. They were hungry to assume the perpetual mantel of victims and the conferral of moral, iconic sainthood that came with it for the first time. The insignia of moral innocence that they would enjoy as a result of being seen as historical victims would give them a great deal of social capital—in fact, more social capital and political clout than they could have hoped for. Long after they had achieved that power, and after they had been emancipated from the bondage of legal disenfranchisement, too many of them squandered and wasted that capital. They are now on the verge of self-eviction from the realm of the historical process.

Many blacks are not only desirous of this power but are equally demanding that it be accompanied with an attendant guilt suffered by whites. It is the kind of guilt that is visited upon you when you realize that you have been told you’re a rotten, mean-spirited bigot all your life. You’re advised that you need to spend your life in search of repentance, acts of contrition, atonement, redemption, and ultimate salvation. In the end, short of annihilating your existence from this earth, there is nothing you can do about the black problem. The “abolition of whiteness” sloganeering that accompanies much of Critical Race Theory’s normative agenda is, as I will show in detail, a euphemistic way of telling white people to terminate their lives.

Blacks smelled blood in turbulent waters of the late 1960s. They were navigating in a freer and more open society, and the blood they smelled was white guilt and embarrassment. There was no greater place to hand over the first installment of reparations—which I refer to as cultural reparations—to blacks than in our nation’s universities. The new appropriators of cultural black power were not content to win a seat in universities from which they had been previously excluded. A cadre of race hustlers entered the academy, armed with a culturally and economically Marxist agenda to burn the system down and remake it in their own revolutionary style.

These blacks were not only filled with rage, they were consumed with resentment. Afrocentrism collided with the Black Power movements to reject traditional institutions that, in their views, had been agencies created under the auspices of imperial racist discourse. These Black Studies race hustlers, who would declare openly that they were fighting the false consciousness and enforced mind-colonization, wanted their own ways of validating their standpoint experiences. Theirs was a revolt against the principles of the Enlightenment and reason itself, which were taken to be constructs that were not only compatible with colonialism and “racist capitalism,” but constitutive of them.

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