Laughter I Cannot Stop: A Sermon to Michael Eric Dyson
The egalitarians demand there be reparations for injustices that are beyond most people’s living memories, but that doesn’t stop the “sermonizing” of the Scott Bolden’s and Michael Eric Dyson’s of the world, however. Dyson, a full-time professor at Georgetown University (where full-time faculty make an average of $105,000 a year, to say nothing of Dyson’s lucrative speaking and publishing career, and we know the Georgetown area of DC where he lives is rather swank), has publicly called on whites to give every black kid a laptop and maintain an IRA (Individual Reparations Account) to shell out money to random blacks, like your landscaper (I love that Dyson assumes all whites have groundskeepers or landscapers—surely he’s accustomed to that lifestyle and is projecting). Will Dyson be giving hand-outs to whites whose property values and standard of living have tanked in places like Detroit due to the black influx and consequent annihilation of the city’s cultural and economic capital? Or will he simply continue to enjoy being a beneficiary of the increasing gentrification of Washington, DC?
The shell game of Bolden and Dyson, and Sharpton and Jackson before them, is to keep the passions of blacks stoked just enough to keep the grievance money pouring in, and to direct those passions away from the obvious socio-economic factors (often self-induced) and at whites and “race traitors” like Clarence Thomas and Ben Carson, who rose from inner city poverty to the heights of their fields, but because their message is one of self-reliance and not, “You didn’t build that,” they’re branded House Niggers. It’s not like so many whites are tough marks for the blame game either. Dyson’s Tears We Cannot Stop: A Sermon to White America has the Huffington Post set jizzing all over themselves in a sort of existential auto-erotic asphyxiation. It’s a bizarre spectacle. When you have these Tim Wise types out there eager for any scrap of recognition they can get for their “ally-ship,” guilt becomes a very valuable currency. As Michael Novak notes:
For its proponents, “social justice” is usually undefined. Originally a Catholic term, first used about 1840 for a new kind of virtue (or habit) necessary for post-agrarian societies, the term has been bent by secular “progressive” thinkers to mean uniform state distribution of society’s advantages and disadvantages. Social justice is really the capacity to organize with others to accomplish ends that benefit the whole community. If people are to live free of state control, they must possess this new virtue of cooperation and association. This is one of the great skills of Americans and, ultimately, the best defense against statism.
We already know that a disconcerting number of non-whites have shown they are uninterested in higher ideals like individual liberty and the rich philosophical tradition this country was founded on. As far as the whites are concerned, Novak introduces two really interesting ideas. One, having originated from the Catholic milieu, we can understand how “social justice” may manifest itself from intense feelings of guilt and, transferred into a secular context, becomes the basis for a new type of “religion” with a substitution of the true spiritual benefits for the buzz of “ally-ship.” Though the Christian notion of giving is done with the expectation of reward in the next life, to give with this explicitly in mind is to be impure in one’s motives, and hence it defeats the purpose. It isn’t about virtue signaling, it’s about fulfilling a spiritual duty undertaken under the belief that it is simply the right thing to do and, let’s be honest, it does genuinely feel good to help those in need.
Committing good deeds—or at least perceiving oneself to have “done good”—floods the body with a “high” such as you get when you exercise or even take certain narcotics. Combine this “high” with the social benefits of virtue-signaling and the general view of being “on the right side of history,” and it becomes very clear how one can become addicted to “social justice.” The genuine feelings of altruism can quickly become perverted into a mixed motive ersatz altruism that comes from a far more questionable place. As Dr. Jordan Peterson points out, in the New Testament we are instructed not to pray in public as public devotion constitutes a kind of virtue-signaling of piety. We’ve all likely seen enough “charity porn” on Instagram to understand the fix the subject is trying to get.
Neuro-chemistry aside, rendering unto Caesar that which should be God’s leads us to Novak’s second idea, that the corruption of social justice turns the simple act of giving into a bargaining chip or power play. This flies in the face of the American tradition of rugged individualism, to say nothing of legitimate generosity, which of course doesn’t have to be in the name of religion, and obliterates the willing cooperation between individuals to fashion a community that reflects its people. As I’ve said before, it is only through the realization of the individual that genuine communal bonds may be strengthened, and this does not arise out of state coercion. We are, in principle, a nation governed by the people for the people, not by technocratic elites, aristocratic demagogues, and the donor class for their own benefit. Both sides of the mainstream political spectrum—what Master Persuader Donald Trump dubs “The Swamp”—are playing this game. The Left in particular brands itself on being the Party of Compassion and they are awfully generous…with other people’s money. Their charitable giving always comes with a tax deduction. I know Joe Biden gave one percent of his salary as Vice President to charity; Donald Trump, meanwhile, has donated one hundred percent of his presidential earnings to education and conservation. Obviously I can’t know President Trump’s intentions, but the sense I get is that there is no ulterior motive behind his decision to effectively forgo taking a salary as President.
Beyond President Trump, however, the federal government has for decades now been re-shaped into the largest charitable organization in the world—using your money to fund its various projects. To say nothing of the billions of dollars that incomprehensibly go to “foreign aid,” if you are white, you can expect to transfer $384,109 of your wealth over the course of your lifetime via federal taxation to a single black individual. As paworldandtimes (username) comments on Vox Day’s blog:
It’s resource-extraction economics: put the productive on the treadmill and never let up. The resource that’s extracted is the “economic energy” generated by breaking up a functioning whole. It’s similar to nuclear fission in that power is harnessed until there’s nothing left but radioactive waste.
Day himself states the following, which ought to be eye-opening to anyone reading this:
In fact, because there are more Hispanics in the USA than blacks, Hispanics are already a bigger cumulative net drain on the economy, $411,950,000,000 to $389,710,000,000. Needless to say, the ongoing demographic change from a predominantly white society to a less productive, less white one can be expected to have even more serious negative effects on the long-term economic prospects of the United States than it already has. The negative fiscal impact of blacks and Hispanics is significant. All of this discussion of a “national debt” and “deficit” is primarily a function of blacks and Hispanics. Without them, we would be running budget surpluses today, even when keeping the military the same size.
Some of these costs are passed on in ways many wouldn’t even consider. For example, as the indispensable Paul Kersey (not the Charles Bronson version) informs us:
“Memphis Commercial Appeal lets slip the enormous cost of black gun violence…Shootings account for $25 million a year in uncompensated care—costs that are passed on in the form of higher taxes and healthcare costs.
Oh, and by the way, that tidy sum of approaching $400,000? That doesn’t take into account the other “hidden” and intangible costs associated with “diversity.” Paworldandtimes continues:
The full hidden cost of diversity (along with the prohibition on self-assertion) is that whites are forced to cede their public space and create parallel worlds in which they can breathe. Those parallel worlds are either:
1. Expensive (private schools and good neighborhoods)—and the majority who can’t afford them are abandoned to the jackals.
2. Virtual (online shopping, fancy alternatives to ordinary transport) and as such, dehumanizing.
3. Stressful (long commutes, ever-volatile refugee camps aka suburbs) which atomize us.
The ownership of public space is like clean air, you never think about it until it’s gone…Different parts of the United States have different levels of degraded public space, but everywhere you travel in the US, you feel this dread that some little oasis you find is only permanent until diversity finds it (read: until diversity is squirted there and uniformed men with guns ensure that you acquiesce).
One of the key words in Michael Novak’s Heritage Foundation article was “association.” The freedom to do so, ostensibly protected by our constitution, is being consciously erased through the elites’ inversion of red-lining. Rather than keeping blacks and other minorities out of solidly middle-class neighborhoods, the new policy is to force them on to the solidly middle-class neighborhoods that are not suitably “diverse,” over and above any objections from the local community. Anyone who lives in or around, or is relatively familiar with the following locations (I’ve mentioned some of these examples before, but they bear repeating) will know how the “squirted” diversity has “benefitted” the once-tranquil and high-trust local communities of: Lewiston, Maine; Minneapolis-St. Paul and St. Cloud, Minnesota; Allentown, Pennsylvania; Holyoke and Chicopee, Massachusetts; Eau Claire, Barron, and Arcadia, Wisconsin; and the list goes on. It doesn’t end there, either. The diversity agenda has utterly transformed cities as close as Toronto, Canada, and as far afield as London, England; Amsterdam, Netherlands; and Sydney, Australia. The “enforced diversity” weakens communal bonds and isolates people, thereby making them easier to divide and conquer. Communal strength via individualism—think de Tocqueville’s gushing praise for the New England style of town government—is replaced by atomized micro-communities where individualism is only synonymous with isolation. This of course does not apply to the elites’ own areas and neighborhoods.
The Atlantic felt it necessary to publish an article entitled, “The Racist History of Portland, the Whitest City in America”; you don’t even need to read the article to understand the obvious intent behind a title like that. From CBS: “Chicago is the most segregated city in the United States, while also being one of the most diverse.” What could that possibly mean? Surely there’s no greater significance, no pattern to be recognized. Anjali Enjeti of the Pacific Standard asks, “If diversity is so important to liberal whites, why do they keep fleeing ethnically diverse suburbia?” City or suburb, whites don’t want to be around diversity because they know what the ramifications are.
White Flight is real, and so are its consequences. As Paul Kersey notes, “When white people vacated Johannesburg, blacks in South Africa inherited not just the infrastructure whites built (and left behind), but the beautiful Ponte City tower.” As Kersey noted on a recent episode of Renaissance Radio, that building is derelict and only the parking garage is now used; the tower has been featured in several films as a post-apocalyptic death-trap, and what’s more, there is a fifteen-story mound of trash growing in the building’s open atrium, and you can guess who’s doing the dumping (not out loud, though).
Peter Bradley, in reviewing Kersey’s book on Detroit for VDare, re-caps its plight:
Demography is destiny and that is very evident in Detroit. In 1912, blacks were slightly over one percent of the population. One hundred years later, blacks are 82 percent of Detroit (and 92 percent of the core city). They have controlled the city government for roughly 40 years. During that time, Detroit went from being the “Paris of the West” and the “Arsenal of Democracy” to a symbol of American failure, ineptitude and decline…Half of all people in the city are functionally illiterate. It has not one major chain supermarket. All public school students are eligible for the free lunch program. Detroit is home to the largest deserted skyscraper in the world. Billions of gallons of water are lost every year through a neglected, century-old sewer system…Since 1969, over 21,000 people have been murdered in the city…But what about the role of the auto industry? Doesn’t its decline have something to do with the collapse of the Motor City? In one of the best chapters of Escape From Detroit, [Paul] Kersey compares the fate of Detroit to another Rust Belt city—Pittsburgh. The steel industry in Pittsburgh was hit much harder than the auto industry in Detroit in the 1970s and 80s. Yet the loss of its main industry did not cause Pittsburgh residents to riot and burn down their city. In fact, Forbes recently named Pittsburgh “The Most Livable City in America.” The Economist called Pittsburgh “The Best City in America.” Of course, Pittsburgh is one of the whitest big cities in America while Detroit is the blackest. Whites are 65 percent of the population in Pittsburgh while blacks are only 25 percent. Whites comprise nearly 90 percent of the greater Pittsburgh metro area.
Dyson’s call for reparations is a joke. He’s made a fortune off of white guilt and “atonement spending,” and he’s got a cushy gig at one of the best universities in the country. We fought a war for Dyson’s freedom and have transferred untold trillions into his “brothers’ and sisters’” EBT accounts. We lowered black admissions standards for college acceptance and waived them completely for the public sector. We’ve effectively given blacks cities and even entire countries—one explicitly in the form of Liberia, and the UK did the same with Sierra Leone—and none of it, not one single solitary thing, hasn’t fallen apart in blacks’ hands. So there are your reparations, Dr. Dyson. Dry your eyes, mate. The Goodwhites, as John Derbyshire calls them, have heard your sermon and they are orgiastically repentant; they will pray for absolution and pay (lip service)…and while the Badwhites (also known as Regular People) also pray, it’s prayer of a different sort. They’ll for damn sure pay, though, and pay and pay…