White guilt is big business. That’s what professional race hustler Robin DiAngelo learned after she published “White Fragility,” an infamous New York Times Bestseller that catapulted her, and her libelous claim that white people are inherently racist, to national prominence.
Not only did DiAngelo land segments with big corporate media outlets like CNN and MSNBC, she also netted large sums of money from speaking engagements, including a two-hour virtual event with Purdue University that cost the school $7,000, and an address at the publicly funded University of Wisconsin Madison that made DiAngelo a hefty $12,750, among other events.
Now DiAngelo is seeking to renew her notoriety — and bank account — with a new book titled “Nice Racism,” this time targeting a specific subsect of white people: her own audience.
“Nice Racism: How Progressive White People Perpetuate Racial Harm” is all about how anti-racist white people are (like all other white people) still racist. A puff piece from CNN glowingly reports that in the book, “DiAngelo delivers a systematic takedown of what she calls “well-meaning Whiteness.”
Whiteness is perhaps the premier target of critical race theorists, with psychoanalyst Donald Moss calling it a “parasitic condition” and a “pathology” without a “permanent cure,” while deceased historian, Harvard lecturer, and member of the Communist Party Noel Ignatiev wrote “Treason to whiteness is loyalty to humanity” in a journal he founded titled “Race Traitor.”
While “whiteness” has frequently been targeted by critical race theorists, DiAngelo pushes the line even farther into dangerous absurdity. By deeming “well-meaning” whiteness as problematic, DiAngelo leads the honest reader to only two possible conclusions.
Either whiteness, and therefore white people, are irredeemably evil regardless of their individual intentions or behavior, a claim that appears to offer a post-modern, moralistic twist to the incredibly dangerous claims of innate racial inferiority that historically ungirds oppression, or well-intentioned white people simply need to unquestioningly cough up their money and guzzle the venomous snake oil that DiAngelo sells in order to finally break free from the sin that taints the circumstance of their very existence.
Neither outcome is suitable for any self-respecting person of any race, but unfortunately DiAngelo has correctly identified her audience. She’s well-prepared to cash in on the guilt of white progressives who iwill almost certainly line up, wallet in hand, as the high priestess of anti-racism teaches her servile laypeople how to root out their “nice racism.”
The real tragedy isn’t merely that DiAngelo is resorting to such a perverse way to make money. What’s truly startling is just how effective it is.
Apparently, the guilt complex of woke white progressives is so intense that many of them will pay to read DiAngelo, a far-left white person, malign the whiteness of far-left white white people in a 224-page audit of the internalized white supremacy that allegedly resides in the collective psyches of woke white progressives.
After all, $17.46 and hours spent reading in a trendy Portland coffee shop is a small price to pay to absolve themselves, even just temporarily, of their crippling white guilt. As if more were needed, this is further proof the “anti-racist” movement is a lucrative, quasi-religious cult that demands repentance without ever offering forgiveness. If it did, anti-white race hustlers like DiAngelo would be out of a job as her audience grew tired of their sycophancy and her relentless claims of their innate moral inferiority due to being born into the “wrong” skin color.
Such a future is unlikely, however, with data confirming the observation that white liberals are actively self hating, as the only cross-section of racial and political identity that has a negative rather than positive in-group bias.
DiAngelo disputes the contention that she pushes and profits from white guilt, remarking in her interview with CNN that “I think people who say that I am seeking to invoke guilt are willfully misreading my work. I am very clear that I am not interested in guilt, very clear that I have absorbed racist ideology.”
But DiAngelo’s entire career, not to mention her status as a public figure, is dependent on maintaining and fostering this debilitating sense of white guilt and ethno-masochism among her audience.
The psychological disposition of white progressives also makes it all too easy for grifters like DiAngelo to profit off pushing the most radically anti-white aspects of critical race theory, such as the claim that racism is the unique defining quality of white people, always confident that such sentiments will find a home among the white progressives who are desperate to assert just how anti-racist they are.
This ethno-masochism also shields DiAngelo from a great deal of criticism, allowing her to rely on this guilt to preemptively neutralize any form of resistance while pathologizing any that does arise as a result of “white fragility.”
It is difficult to overstate the absolute cruelty of DiAngelo’s business model, which depends on inculcating a profound sense of ethno masochism among her audience while then swooping in to offer temporary relief for a hefty price. But the biggest cost isn’t monetary; it can’t be measured in the price tags of books or in the speaking fees of public engagements.
To go along with DiAngelo’s vicious attempt to indict an entire race as uniquely evil is to forfeit one’s dignity for self-hatred, a cost that remains too high for a great many.
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