Isegoria

Americans have developed a new religion, John McWhorter explains — Antiracism:

Of course, most consider antiracism a position, or evidence of morality. However, in 2015, among educated Americans especially, Antiracism — it seriously merits capitalization at this point — is now what any naïve, unbiased anthropologist would describe as a new and increasingly dominant religion. It is what we worship, as sincerely and fervently as many worship God and Jesus and, among most Blue State Americans, more so.

Ta-Nehisi Coates, for example, is a priest of our new religion:

Coates is “revered,” as New York magazine aptly puts it, as someone gifted at phrasing, repeating, and crafting artful variations upon points that are considered crucial — that is, scripture. Specifically, Coates is celebrated as the writer who most aptly expresses the scripture that America’s past was built on racism and that racism still permeates the national fabric.

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People were receiving “The Case for Reparations” as, quite simply, a sermon. Its audience sought not counsel, but proclamation. Coates does not write with this formal intention, but for his readers, he is a preacher. A.O. Scott perfectly demonstrates Coates’s now clerical role in our discourse in saying that his new book is “essential, like water or air” — this is the kind of thing one formerly said of the Greatest Story Ever Told.

I suppose this passage may upset sincere believers:

One hearkens to one’s preacher to keep telling the truth — and also to make sure we hear it often, since many of its tenets are easy to drift away from, which leads us to the next evidence that Antiracism is now a religion. It is inherent to a religion that one is to accept certain suspensions of disbelief. Certain questions are not to be asked, or if asked, only politely — and the answer one gets, despite being somewhat half-cocked, is to be accepted as doing the job.

“Why is the Bible so self-contradictory?” Well, God works in mysterious ways — what’s key is that you believe. “Why does God allows such terrible things to happen?” Well, because we have free will … and it’s complicated but really, just have faith.

It stops there: beyond this first round, one is to classify the issues as uniquely “complicated.” They are “deep,” one says, looking off into the air for a sec in a reflective mode, implying that thinking about this stuff just always leads to more questions, in an infinitely questing Talmudic exploration one cannot expect to yield an actual conclusion.

Antiracism requires much of the same standpoint. For example, one is not to ask “Why are black people so upset about one white cop killing a black man when black men are at much more danger of being killed by one another?” Or, one might ask this, very politely — upon which the answers are flabby but further questions are unwelcome. A common answer is that black communities do protest black-on-black violence — but anyone knows that the outrage against white cops is much, much vaster.

Why? Is the answer “deep,” perhaps? Charles Blow, at least deigning to take the issue by the horns, answers that the black men are killing one another within a racist “structure.” That doesn’t explain why black activists consider the white cop a more appalling threat to a black man than various black men in his own neighborhood. But to push the point means you just don’t “get” it (you haven’t opened your heart to Jesus, perhaps?). Jamelle Bouie answers that there’s a difference between being killed by a fellow citizen and being killed by a figure of authority, but does that mean “It’s not as bad if we do it to ourselves”? Of course not! … but, but (roll of the eyes) “racist,” “doesn’t get it.”

One is not to question, and people can be quite explicit about that. For example, in the “Conversation” about race that we are so often told we need to have, the tacit idea is that black people will express their grievances and whites will agree — again, no questions, or at least not real ones. Here and there lip service is paid to the idea that the Conversation would not be such a one-way affair, but just as typical is the praise that a piece like Reni Eddo-Lodge’s elicits, openly saying that white people who object to any black claims about racism are intolerably mistaken and barely worth engagement (Eddo-Lodge now has a contract to expand the blog post into a book). Usefully representative is a letter that The New York Times chose to print, which was elicited by David Brooks’s piece on Coates’s book, in which a white person chides Brooks for deigning to even ask whether he is allowed to object to some of Coates’s claims.

Note: To say one is not to question is not to claim that no questions are ever asked. The Right quite readily questions Antiracism’s tenets. Key, however, is that among Antiracism adherents, those questions are tartly dismissed as inappropriate and often, predictably, as racist themselves. The questions are received with indignation that one would even ask them, with a running implication that their having been asked is a symptom of, yes, racism’s persistence.

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