[What’s the percentage (%) of WHITE people on Earth? Answer.]
[From the book: WHITE IDENTITY – Racial Consciousness in the 21st Century]
By Jared Taylor
The American civil rights movement of the 1950s and 1960s was based on the assumption, that consciousness of race is a prejudice that is learned from a prejudiced society. The movement’s goal was to eliminate racial prejudice and even consciousness of race, and build a society in which race would not matter.
That effort failed; generation after generation, race continues to matter.
And yet, official American assumptions about race—that it’s a trivial distinction…. it is our destiny to transcend — have not changed. The result is a stubborn gap between what Americans say and claim to think about race…. and how they act. This stark contrast is described in the first chapter of this book.
Though they seldom talk about it, at some level, most Americans know how little their behavior resembles what are supposed to be their ideals. The result is frustration, confusion, and not a little hypocrisy. I believe decades of frustration were behind the wishful thinking that surrounded the election of the first black American president in 2008.
There had already been a half century of effort. School integration, civil rights laws, affirmative action, the Great Society, Black History Month, the King holiday, black appointments to cabinet and Supreme Court—all reflected a deep want to do away with distinctions of race.
Every institution and authority figure in the country condemns racism and urges that it be fought on all fronts. The United States has poured more moral energy into improving race relations than into anything else in its history.
And yet, in November 2008, race was still the American dilemma. The fact that it was still a dilemma despite so much effort fostered something like a yearning for miracles. That yearning gained force with every step Mr. Obama took towards the White House and reached a climax at his inauguration.
The Gallup organization recorded a huge spike in optimism about American race relations at the time of the inauguration, but one year later it found that “optimism about race relations is now almost identical to where it was 46 years ago, when Gallup first asked the question”.
This book tries to explain why there have been no miracles. It does so by examining the enduring phenomenon of racial consciousness. For many Americans—probably most Americans—race remains an unspoken consideration in decisions about where to live, what schools to attend, what clubs to join, whom to marry, and what parts of town to avoid at night.
The closer we look at how Americans live, the more clearly we see how much race continues to matter. At the same time, the moral imperative of the civil rights movement—that race should mean nothing—remains so strong that many whites deny, even to themselves, that race plays any role in these decisions.
We insist that “diversity“ is a great strength, but for most Americans this is mere lip-service. They rarely seek diversity in their personal lives, living instead in homogeneous islands that look nothing like the racial and cultural mix this country has become. Anti-discrimination laws ensure integration at work, at school, and in public, but in private…. the races generally separate. A dinner party, poker game, wedding reception, church service, or backyard barbecue is rarely a multi-racial mosaic. When they are beyond the reach of the law, Americans revert to the patterns of segregation the law forbids.
Why is this? Chapters 2 and 3 of this book, together with the scientific findings reported in Chapter 4, should leave no doubt that diversity is not a source of strength ….but a [continuing] source of conflict.
Americans live a contradiction that makes it difficult to talk honestly about race. There is probably no other subject about which there is a greater divergence between what is said publicly and thought privately, or between official pronouncements and personal behavior.
At least that is true for whites. Chapters 5 and 6 explore the open rejection by Blacks and Hispanics of the civil-rights ideal of transcending race. For many minorities, race or ethnicity is central to their identity.
Non-white racial/ethnic solidarity is an entrenched part of the political landscape, and the pressure tactics to which it gives rise have been very successful. As we will see in Chapter 7, Asians are now adopting the same tactics. Non-white leaders are so accustomed to promoting [their] explicitly racial interests, that they would be dumbfounded at the suggestion that they should broaden their horizons and work for all Americans.
Chapter 8 describes the radical transformation of white racial attitudes that has occurred in the last half century. Up until the 1950s, most white Americans felt the same kind of racial identity that is common among non-whites. These sentiments have almost completely disappeared—certainly from public sight.
No politician would dare examine legislation by asking what was in it for whites. No city in America has a WHITE firefighters’ union or a WHITE caucus on the city council. Across the political spectrum, Americans assert that any form of white racial consciousness or solidarity…. is despicable.
Whites, therefore, have tried to keep their end of the civil rights bargain. They have dismantled and condemned their own racial identity in the expectation that others will do the same.
Why, though, is it so hard to build a society in which race does not matter? To the extent that Americans even ask themselves this question, they would say that it is because Americans—whites, especially—have not tried hard enough. And yet, how much harder can a people try? Today, after 50 years of trying, most whites cannot muster much more than exhausted resignation in the face of reports on school resegregation and yawning gaps in test scores or poverty rates.
If diversity is a source of tension, are there risks in basing policies on the assumption that it is a strength? If non-white groups continue to advance race-based interests, is it wise for whites to continue to act as if they have none?
The ideal of moving beyond race still appeals to the most whites. They dream of an America where there is no such thing as racial conflict, in which all Americans work together for common goals. They love to quote Martin Luther King’s “I Have a Dream” speech about judging people by “the content of their character”.
And yet, two generations after that speech was delivered, how many blacks judge whites by the content of their character? And when whites take a wrong turn off the freeway, do they lock their car doors because they can read the character of the people on the sidewalk?
Is it possible that our racial ideals assume that people should become something they cannot?
If most people prefer the company of people like themselves, what do we achieve by insisting that they deny that preference?
If diversity is a weakness and not a strength, why work to increase diversity?
I believe that mistaken assumptions about race are leading us in dangerous directions. Merely to raise these questions, however, is to dissent from the deeply held convictions of many thoughtful Americans—and they are more than mere convictions. For many Americans, perhaps even most Americans, they are the foundations of morality; even to question the assumptions of the civil-rights vision is illegitimate.
Of course, we can never speak honestly about race if the majority brooks no dissent. There cannot be dialogue if doubters are thought to be not merely mistaken but immoral. In fact, it is a sign that the defenders of orthodoxy are unsure of their ground when they close their ears to disagreement. Real solutions to real problems need honest discussions, and honest discussion comes at a cost. As Thomas Paine said: “He who dares not offend cannot be honest”.
Attorney General Holder was right to say Americans are cowards about race. But he was wrong about why. White Americans are cowards, but not because they are unwilling to admit guilt and atone for the past. They are cowards because they fear that any departure from carefully scripted opinions about race—to suggest, for example, that the very fact of multi-racialism gives rise to serious problems no matter what whites do—will be met with charges of “racism“.
And they are right. Charges of “racism” are not a form of debate; they are meant to silence debate. Accusations of racism are often transparent attempts to choke off honest discussion.
This book is an attempt to understand race relations as they are—not as we might wish them to be. We cannot understand the world we live in if we refuse to reconsider assumptions that may be wrong. Nor can we make progress if we are knocked off course for fear that others may call us names.
Reexamining our assumptions about race could have far-reaching consequences, which are explored in the last chapter. Disturbing as such a reexamination may be, it will help us understand the choices our country faces today and the choices we made in the past. We can continue down a path that is likely to ensure tension and social dislocation—or we can reorient policies in more realistic directions.
Most American whites do not have a strong sense of racial identity. But they would do well to understand what race means for others.
They should also ponder the consequences of being the only group for whom such an identity is forbidden and who are permitted no aspirations as a group.
These questions—certainly the most controversial in this book—are taken up in the final chapter. –Source–