Opinion | White Supremacy Was Her World. And Then She Left. - The New York Times - 0 views
www.nytimes.com/...-supremacy-hate-movements.html
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Many white Americans are quick to distinguish between everyday prejudice and radical bigotry, but it’s a false distinction. White nationalists make explicit ideas that are already coded or veiled in the wider white imagination. Hate is what many people would see if they looked in a fun-house mirror: a distorted but still recognizable reflection.
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It is important to acknowledge this ugly truth if we hope to understand events now unfolding across the country.
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There are questions about whether white lip service will translate into sustained anti-racist action, and about what the same people who condemn unlawful killings of Black Americans might have to say about less violent manifestations of racism, ones that benefit them
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There is also the inevitability of backlash: History shows that there are always people who turn to hate in the very moments that others find hope.
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We know little about how to combat hate effectively; the federal government has cut funding for programs to counter right-wing extremism and blocked the dissemination of data on the subject
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Ms. Olsen had never thought too hard about being white. Like many white Americans, she never had to. She grew up in a largely white school district in Eugene, Ore., and she did not interact meaningfully with people of other races until her late 20s, when she moved to Portland for her embalming career. She had paid such little mind to race as a concept that there was a flatness to her understanding of it, a one-dimensionality susceptible to simplified reasoning.
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To Ms. Olsen, these people seemed smart. Just as important, she told me, “they seemed immensely interested in me and my life, and they wanted to be my friend.” To someone who “grew up without friends, that was very appealing. It made me feel like I must be doing something right.”
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Then came the election of President Barack Obama. “Right-wing extremists are harnessing this historical election as a recruitment tool,” a Homeland Security report noted in 2009. The first year of Mr. Obama’s presidency, Stormfront registered nearly 100,000 new users.
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The most basic definition of hate is personal animus, but there is a more useful, and frightening, description: hate is a social bond — a shared currency — and it abhors a vacuum
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“social camaraderie, a desire for simple answers to complex political problems, or even the opportunity to take action against formidable social forces can coexist with, even substitute for, hatred as the reason for participation in organized racist activities.”
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So can a need for validation, visibility and purpose. For someone like Ms. Olsen, hate becomes a cure for loneliness.
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People who are drawn to the hate movement have an acute desire to make sense of their place in the world. There’s a gap between who they are and who they think they should be, what they have and what they want. They want to seize or regain what they believe is a rightful status. They want empowerment, with minimal effort. hate promises them that.
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White Citizens’ Councils and other organs of resistance emerged in reaction to the civil rights movement. Hate fed on opposition to second- and third-wave feminism, the expansion of L.G.B.T.Q. rights, and shifting racial demographics.
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She wasn’t always sure that she believed what she said when she echoed her new friends’ views, but what mattered was that they wanted to keep talking to her; all she had to do was log in and start typing. If playing a part graduated to instinct, maybe they would like her even more.
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Ms. Olsen was part of this wave, which also found fuel in the xenophobia of the post-Sept. 11 era and public disgust with the financial crisis.
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Many people rationalize their racism — or even refuse to call it that — by insisting that it isn’t as bad as someone else’s. They could spit on immigrants instead of complaining in private about foreigners stealing American jobs. They could put Jewish people in camps instead of muttering about how they have too much power.
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Bigotry has many branches, some bigger and stronger than others, but they all derive from the same trunk. No wonder, then, that when “somebody said he didn’t like Black people, or he told a racist joke, or he said illegal immigration is wrong,” Ms. Olsen recalled, she assumed he might be interested in becoming a neo-Nazi, too.
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n her telling, Ms. Olsen decided to leave the hate movement because she realized that she could not tolerate violence. That may have been part of it, but when I spoke to her, it was clear that she also exited because the movement stopped giving her the meaning and camaraderie she wanted.
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People don’t leave the hate movement because a veil lifts and they are suddenly able to see hate for what it is. The truth is more disappointing. They leave because it makes sense to them and for them, because the value hate once gave them has diminished or evaporated. Ms. Olsen seemed to know this, writing once on a blog, “The reality is, people rarely change their personality or ideals during adulthood, and if they do, it needs to be something they do on their own, for themselves.”
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Some prominent white supremacists now point to the birth of Black Lives Matter as a pivotal moment in their radicalization
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Perhaps more people than ever will emerge from 2020 on the side of justice. Still, there are those who will turn to hate, finding it — perversely — to be a kind of balm.
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Research shows that a shared sense of racial identity is hardening among white Americans. The political scientist Ashley Jardina has found that some 20 percent of white Americans, roughly 40 million people, now have “strong levels of group consciousness,” meaning they “feel a sense of discontent over the status of their group.”
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Having group consciousness does not automatically translate into prejudice, but the hate movement is poised to exploit white people’s grievances and fears.
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while reporting on the hate movement, I found it difficult not to feel despondent. Magnifying my gloom were encounters with white liberals who made statements that I recognized as precisely the kind of bait white nationalists use to make their case to the mainstream.
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The least Americans can ask of one another is to have frank conversations about whiteness, no matter how uncomfortable.
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People concerned about the tide of hate can also work to empower minority populations, tackle inequality, foster dialogue about prejudice and root discriminatory ideas out of American life. They can vote bigots out of office. They can support the work of groups like Life After hate, which helps people leave far-right groups.
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First, though, combating hate requires understanding it. Not what it seems to be, but what it actually is. That includes who embraces it, and why.
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So much of history is made up of small moves. Hope, too, dwells in increments. There is hope if white Americans can confront the true face of hate and their own complicity in bigotry. There is hope if we can see white nationalism as a crisis of individual and collective responsibility.