Guess Who’s Coming to Dinner?
Reclaiming Racism

Abraham Lincoln debating Stephen Douglas during the campaign for the 1860 presidential election, when Lincoln expressed views on blacks that would end any politician’s career today. (Litho by American School, 1858)

2,521 words

Jacques Derrida remarks that Hegel compared words used over time with coins whose inscriptions wear away with use, ultimately leaving two blank and valueless faces signifying nothing. Words change their meaning, certainly, but they also lose meaning through overuse. Our most obvious contemporary example is the word “racism.”

Racism is a perfectly natural response to the “Other” the hard ideological Left like to parade around like a show pony. It is hardwired into us and is a protective reaction, it being an evolutionary advantage to be with those like yourself, and is why from canteens in high school to canteens in penitentiaries, blacks will always sit with other blacks and whites with other whites.

The current situation for Western whites, particularly those in the United Kingdom and North America, is fascinating, albeit irksome. Blacks and their Leftist groupies can’t gloat about the one thing that really pleases them just at the moment: Whitey is getting to see what it’s like being on the receiving end of racism. To party too hard on that score would be to admit that anti-white racism exists, which, as we are told through the loudspeakers on a daily basis, cannot be the case. I despair when I hear white commentators saying, “Actually, you’re the racist, because . . .” This is a worthless response for the reason mentioned above, and also because it assumes racism is and always will be a pejorative term. I’m not so sure it is or should ever be.

The post-modernes got themselves into epistemological trouble early on in the campaign to make everything about race and racial grievances that go back to the days of the musket and surrey. They both claimed that race was a social construct rather than an objective reality, and also that real racial differences are what led to white supremacy and the rest of the penny arcade of slogans used to describe the races who won — or at least were winning — the game of history. Whiteness is real, non-whiteness is an abstraction conjured up by those whites.

Whiteness is unique in the new league table of identities, the compilers of which believe both that race is real when it is denigrating whitey, and that it is not real when non-whites are similarly criticized. This manifest cognitive dissonance gives us an idea of what passes for reasoning in modern academia, downriver of which live the rest of us. What do we learn about our whiteness from the Critical Race Theory commissars?

Firstly, all whites are racist, whether they know it or not. This involves both the replacement of any working definition of racism with a melanin count, and an intellectually clumsy use of the Freudian model of the unconscious, in which (simplistically) there are operations of the mind which are not directly accessible to the conscious part of that mind. To claim that someone holds an unconscious opinion is an undisprovable, like the dark matter of the cosmologists: unseen, but working its range of effects. The parallels between “woke” and religious fervor have been extensively covered, and whiteness clearly re-presents the doctrine of original sin.

The next diktat is that whites and only whites can be racist. So-called “reverse racism” does not and cannot exist by virtue of the “fact” that whites have power and non-whites — always and only oppressed by the former — do not. So far, both these rulings are what I have called ex cathedra pronouncements formed ex nihilo. Ex cathedra means literally “from the chair” and refers to the Medieval Papal throne. These binding propositions were secured with the epistemological lock of Papal infallibility. Ex nihilo, or “from nothing,” means that no reasoning need be given for the pronouncement.

Thirdly, it is not sufficient simply not to be a racist (which it has already been “shown” is the automatic lot of all whites); whites must be actively anti-racist. This is where the black jamboree’s coercive stage begins. Our people had to pick corn, Mistah, now you has to pick your words with the same care. Natural slaves never miss the chance to do a little enslaving themselves once the shackles have been cut off.

And so whites have been painted into a corner. We are racist, every last one of us (even our increasingly rare babies), and the very best we can do is atone. Oh, and cough up those reparations. Blacks and their special helpers in the white turncoat community demand reparations ad nauseam, payback for the racist past whites created. This is like being charged twice on your credit card for the same purchase.

Reparations? Brother, we already paid at the door. The cost to the white man who actually provides the common weal by virtue of the stand-and-deliver style of modern taxation already picked up the tab for policing blacks, the cost of their passage through the criminal justice system, the medical bill run up by the disproportionate propensity of blacks to commit violent crime, the price of lawsuits claiming racism in the workplace and brought via the civil courts, welfare, incarceration costs, costs of black crime to business, and the delayed lowering of social capital by the deleterious effects of affirmative action. It’s okay, my colored friend, whitey’s got the check for your dysfunction. Financial tip: If blacks are ever granted reparations, put your money into hair weaves and fried chicken.

The response of the politico-cultural complex (aka the deep state) to what they see as “the challenge of racism” has been to appease via cultural baubles and disallow any debate whatsoever concerning the stockpile of social problems that blacks bring with them like a mule train. Far better to cast as many blacks as possible in films and TV dramas, particularly in historically white roles, than to implement stop-and-search on the streets of major cities and thereby actually save black lives, those precious black bodies whose DNA goes back to impoverished cane croppers. Those apparently priceless black lives are cheap to other, more predatory blacks, of course. Black lives only matter when there is money to be made. On the streets they are worthless, casually forfeit over training shoes or the passive-aggressive tantrum known as “disrespect.” Blacks do not, cannot understand that respect must be earned, not simply invoiced for.

Racism is portrayed by the media not just as a white phenomenon but a mindless, egg-bound, bigoted, and stunted view of the world held by hateful people. “Hate” is a word the Left relish because they can both indulge in it while accusing others of indulging in it. It’s like being an alcoholic but stacking all your empties outside your neighbor’s rubbish bin. But is racism really so dim-witted? We should be told, because none of us want to be called racist; not in these policed times. It can be career-ending. We must fear not racism, but being “branded a racist.” Perhaps they will use real brands one day soon. We white devils are stuck with our congenital racism, and we had better at least go through the motions of compliance.

But there is one other option open to us with respect to racism: embrace it! If we are racist, hell, let’s do it right. Add the word “real” to “racist” and you get “race realist.” Any white person concerned that race realism is actually disguised racism better believe it. We are right out here in the open, undisguised and in plain sight. As the braggadocio of one rap song has it, “We robbed the store, I wasn’t wearing no mask.” The Left have banged on long enough about reclaiming the streets, reclaiming the night, reclaiming the n-word. Now it’s our turn. Reclaim racism — with a proviso.

You can buy Greg Johnson’s It’s Okay to Be White here.

Reclaiming racism, for those in regular contractual employment (and I always assume that pseudonymous writers and commenters are just such folk), is already a minefield. If you have a workplace and can choose what you wear, strolling nonchalantly into work wearing a T-shirt reading IT’S OKAY TO BE WHITE would be ill-advised. Ten tears ago, it might have got you some odd looks and a few cold shoulders in the office. Now, in Britain at least, your dismissal interview in the human resources department might well be a way station en route to a jail cell.

Don’t associate with blacks at work unless they act white. Keep firmly in the center of your mind the fact that they have different dispositions and different proclivities from you. To an extent, the current climate will make interracial workplace friendships more and more rare. Hey, that new black guy in the office seems nice, perhaps I should make friends with him. Why? Because it makes you feel better about yourself? That warm glow is not going to help you if you slip up in conversation with your newfound chum, or if he discovers that old tweet of yours about black knife crime and fancies a bit of race-hustling on the side. Best to stick with your own. Blacks do not trust us; they are taught not to. Nor should we trust them.

The place of blacks in civilized society is being boosted for no good reason other than Bezmenovian politicians who dictate the suspension of meritocracy in every aspect of cultural and social life. Blacks should have a place in society if they earn it, not in exchange for votes or to fund a moral vanity project for the political class. Let’s go back in time and hear a debate on this very subject (in an age when blacks actually were slaves) between two politicians whose like we may never see again.

Abraham Lincoln occasionally gets an approving nod from the far Left because he “freed the slaves.” But freedom, even for Lincoln, still had strict and eminently sensible limits. Honest Abe’s debates with Senator Stephen Douglas in 1858, held on the campaign trail for the 1860 presidential election, have become famous in American political history for the robust intellectual dexterity displayed by the two men. One of their exchanges encapsulates the only two serious options whites have when forced to deal with the black problem on a societal basis.

Douglas’ defense of slavery was visceral and explicitly racial:

[Lincoln] believes that the Almighty made the Negro equal to the white man. He thinks that the Negro is his brother. I do not think the Negro is any kin of mine at all . . . This government was made by white men, for the benefit of white men and their posterity, to be executed and managed by white men.

Douglas referred to Lincoln’s creed of equality between blacks and whites as a “monstrous heresy,” but Lincoln’s riposte was not as liberal as today’s popular history leads us to believe:

I am not, nor ever have been in favor of bringing about in any way the social and political equality of the white and black races. I am not nor ever have been in favor in making voters or jurors of negroes, nor of qualifying them to hold office, nor to intermarry with white people; and I will say in addition to this that there is a physical difference between the races which I believe will for ever forbid the two races living together on terms of social and political equality.

If you ran Douglas’ and Lincoln’s comments together, you would have a complete program of how whites should have dealt with blacks, but finally failed to do so due to the incursive strain of liberalism and the mythos of equality against which warnings go back as far as Aristotle. Lincoln was simply a humanist who recognized the limits of humanism.

So, on the working premise that blacks and whites cannot live with one another — and I don’t believe they can or should try — there are only two options: secession or race war. Blacks don’t want a race war; not in Britain. We’ve got a reserve army of football nutters, after all. Secession, of course, would take the stabilizers off the black training bike, with inevitable results. But blacks don’t seem to want to live with whites, so let them have a free state somewhere they can turn into Haiti without bothering the rest of us. White flight from Western cities — increasingly black criminal playgrounds –will achieve secession to an extent, but only for those who can afford it. Poor whites will be left to deal with the experience of urban blackness.

Finally, despite pressures direct and subtler, never abandon your racism. It’s got you this far; don’t let down your locks and guards now, despite the attempts of the deep state to shame you into submission. Racism is not a moral failing, but a pragmatic strength. It’s what has kept you out of the black parts of town, protected you from the mind-rotting effects of exposure to black culture, kept you safe from social mimicry. It is the reason you talk properly and not like an infant with Tourette’s Syndrome, and the reason you have manners which came to you via natural osmosis from your parents — both of them usually present throughout your childhood if you are white, themselves channeling white tradition in order to help you code life in a civil way rather than the haphazard and untethered existence many blacks lead. Whiteness and the racism attendant upon that state is your first line of defense against those who want your territory, the estate your people built and tended and were stewards of, and which you now see being threatened by those who should not — as Lincoln recognized in 1858 – have been allowed into the social, civil, and political apparatus of your white country. Practical racism — within the bounds of workplace expediency, as noted — will help you rid yourself of any of the experience of blackness that may linger or that may have got to you when your cultural immune system was compromised.

The UK doesn’t have blacks in the numbers the US suffers — just 4% of the British population compared with America’s 13%. But the story is the same on both sides of the ocean. Blacks are essentially a malign charity. The more money whites give them — unwillingly, for the most part — the more they despise us and are taught to despise us by the white traitor class.

So, we’re reclaiming racism. Hey hey, ho ho, anti-racists gotta go! Guess who’s coming to dinner, black boy. It’s whitey. We weren’t invited, but it’s our house. We aren’t wanted, but it’s our house. You can’t cook, so we’ll have to make the dinner, but it’s our house. We are not going to end up like Harry Angstrom in John Updike’s Rabbit Redux, dispossessed by a black he had invited into his home which is now burning down as Harry watches from the car, sitting with the black who is showing no remorse for the fire he set. That is not going to happen to us. This is our house. You just set the table and be sure and wait until we want serving again.