But if what I’m saying is true (or even credible), then why are the Progressive elites so convinced that they are uniquely correct and that we in opposition are almost certainly white supremacists of their ignorant fellow travelers? Here we must enter the less certain and more dangerous areas associated with gauging motives. However, we are greatly assisted by the numerous occasions in which the elite Progressives openly state their goals and means.
In a recent article by Andrew Sullivan titled “A Glimpse at the Intersectional Left’s Political Endgame,” he provided an accurate summary of where the Progressive Left intends to take us.
Every now and again, it’s worth thinking about what the intersectional left’s ultimate endgame really is — and here it strikes me as both useful and fair to extrapolate from Kendi’s project. They seem not to genuinely believe in liberalism, liberal democracy, or persuasion. They have no clear foundational devotion to individual rights or freedom of speech. Rather, the ultimate aim seems to be running the entire country by fiat to purge it of racism (and every other intersectional “-ism” and “phobia”, while they’re at it). And they demand “disciplinary tools” by unelected bodies to enforce “a radical reorientation of our consciousness.” There is a word for this kind of politics and this kind of theory when it is fully and completely realized, and it is totalitarian.
Mind you that Mr. Sullivan and I are not natural political allies. But there does exist, far below the surface a foundational agreement that, even when we disagree strongly, we remain companions in a complex but valuable experiment in liberty.
It is by the superposition of a theory of all encompassing oppression on lived experience that the people in the NYT’s 1619 Project obtain both their presumed moral superiority and justification for demanding their orthodoxy be declared supreme. But this position is not so much an intellectual conclusion as it is a psychological condition. Yes, this is a difficult and slippery area of thought. But there are those who, having been immersed in the cultural environment, are willing to discuss what they have found.
One of these brave people is Andy Havens, who lives in Seattle Washington. He has written an article titled “The Hordes of the Invisible” that addresses the rampant and unavoidable oppression culture in his city.
Given all this – given the undeniable momentum and power of movements towards fairness and righteousness and equality, given the ubiquity of this movement in every single aspect and institution of this city, how is it possible that it still feels like such an awful, intolerant, racist, sexist, Islamophobic, homophobic, anti-indigenous (sorry if I missed anyone) hell hole of a city?
The answer to that is actually pretty simple. The misery, the injustice, doesn’t exist in spite of all the social justice activism, it exists because of it. And truthfully, as my own subtext from the preceding paragraphs indicates, it doesn’t actually exist at all. The world, this city, as I walk around in it, is simply not in its actions a racist, sexist, homophobic, Islamophobic place. But my God it feels like it, and the activists (or the media, but I repeat myself) won’t have it any other way. What does exist, in a fetid curtain as thick as the sad salmon hauled from the poison Duwamish, is the idea of injustice. The haunting spectre of it. And they have all – high and low, black and white, gay and straight, on and on – risen up in their holy alliance against it, not realizing how adept they have been, all the while, at creating their own need for it. Students are rewarded for writing about it. They are given extra credit for attending poetry readings about it. Their social capital portfolios are almost wholly dependent upon the growth of it. Resist and you’re in. Don’t and you’re dead. It’s a sinister little perpetual motion machine, eating from its own toilet to survive, and knowing on some instinctive, subconscious (dare I say invisible?) level, that achieving its stated purpose would only eliminate its only fuel source.
It is to these damaged and incoherent people that we are expected to bow in submission. To continue doing so will lead to chaos and depravation at the very least, and perhaps even the horrors of totalitarianism at the tragic extreme. Is our temporary comfort prior to the onset of social disintegration of more value than the temporary pain associated with standing up in defiance? To answer “yes” is to become an accessory in your nation’s demise.