Ending white racism in America's public schools

Question: When statistics show that eleven percent of students in a given school district in America account for thirty six percent of all suspensions in said district, what is to be done about it? Well, I guess you need to know more.

Okay, blacks account for seven percent of all students in the district in question, while they account for sixteen plus percent of all student suspensions. Native Americans make up only four percent of the student body yet they account for twenty percent of all student suspensions in the district. Still need more information? The majority of teachers in the district are white. And we all know that white people are racists whether we want to be or not. Yes, that includes all you high falutin leftier-than-thou liberal white educators. Also, as with tests and curriculum (not to mention educational methodology) designed to favor whites, so are school rules designed to favor white students over minority students. Therefore it's a reasonable assumption to make that suspendable offenses in this particular district include, but are not necessarily limited to, behaviors that white students generally do not engage in, while certain ethnic minority students have a higher tendency to do. Indeed, it's probably safe to say that these kinds of offenses comprise the bulk of suspendable offenses in this particular school district. You know, minor things like, say, carrying a gun to school, selling drugs on campus, threatening and/or attacking members of the faculty, defacing school property, gang related activities -- stuff like that. Couple that fact with the other factors aforementioned, and, well, you begin to grasp the nature of the problem that's causing this disparity in the numbers of minority suspensions vs. white suspensions -- white racism. Now that you know the nature of the problem, how do you address it?

I have an idea. It's a lot different than the plan our school district has put into place, and a lot simpler too -- school segregation.

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What is "racism?"

(Hat tip: VFR)

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America for Americans

Dr. Yeagley has a nice Journal entry up entitled "Russia for Russians" in which he declares the importance of race consciousness, as opposed to race denial, in any well functioning society. Hence the title of this post.

Dr. Yeagley writes:

Letting anyone in the world come and live here--especially illegally, is essentially giving away what others have earned. This is criminal on the part of our government. While it is a good thing to care for the poor, one cannot eliminate poverty. Poor people might take some responsibility and stop multiplying irresponsibly and self-destructively. Poor people can exercise a little discipline, can they not? It is arrogant and self-righteous to think otherwise. After all, charity is for the poor, not for the conscience of the rich.

In a comment to the article (not yet posted at the time of this writing) I wrote, as I've written numerous times before, that wealth is often squandered away by those who acquire it via inheritance rather than earning it through their own industry and labor, independent of anyone else. It seems to me that the old adage "easy come, easy go" is particularly applicable in this case of inherited wealth. But I want to speak to the idea that the poor are capable of exercising discipline in this entry...

Yeagley says it is "arrogant and self-righteous" to think that poor people are incapable of exercising discipline and self-restraint. I definately agree with this, but not only is it arrogant to think otherwise, it is, in my humble opinion, uncharitable to give the poor reasons to not exercise self-restraint, which is to say that what many Americans deem to be "charitable" is in reality "uncharitable." Indeed, what we've come to call "humanitarianism" is very often, perhaps more often than not, it seems to me, its very opposite.

On that note, I was involved in a discussion a few years ago in another forum in which one individual was arguing that homosexuals, being wired as they are, cannot control their impulses to engage in sexually deviant acts. In other words, according to this individual, homosexuals are less human than the rest of us in that they, unlike the rest of us, simply cannot exercise self-restraint when it comes to their abberant sexual desires and behaviorisms. And as I wrote in response to this individual, "you're claiming that homosexuals are less human than you and me, what gives you the right, and upon what basis do you deny that homosexuals are less human than other humans?" As I recall, this individual responded by citing some scientific study conducted on fruit flies or some such. Again, homosexuals are not fruit flies, they're human beings like the rest of us human beings, which is to say that like the rest of us, homosexuals are moral beings, endowed with minds capable of reasoning and with free will. Because homosexuals choose to act on their perverse impulses is no indication that they're biologically incapable of restraining themselves or of even completely abstaining from sexual acts of any kind when necessary.

This is different than saying that a given race of people is not particularly inclined to be self-governing and independent, and so on and so forth. I've written before that I don't believe the Iraqis, for instance, are capable of self-government in the American sense of the term. What I mean by that is this: you can't take a person (or a nation) which is accustomed to living in bondage, self-inflicted or otherwise, and expect him to all of a sudden and immediately, once set free, begin to exercise all those qualities which mark self-governing, independent peoples and nations.

I've used the analogy of a prison inmate before to illustrate the point. Irrespective of whether he is guilty or innocent, a prison inmate who has spent a considerable amount of time in prison has, by necessity, learned certain survival techniques -- techniques which are generally unnecessary in a normal free society -- during his confinement. Turning such a person loose after thirty years of incarceration with the expectation that he'll immediately, or within a few years, be able to adjust to life outside the confines of his former prison environment and live a normal self-governing, independent lifestyle is unreasonable. Indeed, most of us don't expect this from former prisoners anyhow, which is the reason we don't give them complete freedom immediately upon their release from prison.

So why would we believe it about Iraqis or Mexicans?

Is it because we consider former prisoners to be criminals and guilty and therefore less trustworthy, as opposed to the Iraqis and Mexicans who were held in bondage in their native lands due to no fault or guilt of their own? I don't know, but as I said in the case of the prison inmate, whether he's actually guilty of a crime or not is irrelevant to the point. You can't expect him, after thirty years of incarceration, to just walk out of prison a "free man," free of all those tendencies and characteristics he learned merely to survive in prison, most of which are probably less than laudable to say the least. Does this make him "incapable" of exercising self-restraint? No; it simply means that he, like someone who engages in homosexual acts, has grown accustomed to indulging his baser instincts, which makes it all the more difficult to reform him.

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Is it immoral not to talk about race?

Since this is the first official full day of Webster's Immigration Awareness Period, let me start it out by pointing you in the direction of a discussion (perhaps still ongoing) over at VFR where Lawrence Auster asks, Is it wrong for me to talk about race?...

I should say at the outset that my purpose during this open-ended period is not to fixate on the immigration question, but to take special notice of it in the days leading up to and immediately following the events scheduled for October 1st on the steps of my State Capitol, and which I intend to be in attendance.

Second, you have undoubtedly noted that I already have this VFR entry referenced under Webster's Recommended (Immigration Related) Blogposts. But I wanted to put together a few thoughts on the discussion as I see it in a separate entry of my own. I have indeed been paying close attention to the discussion as it has progressed.

From my view, and as I said in my comments to the entry, I think the correspondent who raised the initial question about Auster's supposed "fixation" on race, is reasoning from effect to cause, or, a better way of putting it might be that he reasons bassackwards, which is pretty common these days. Also, it should be noted that whenever people engage in this kind of bassackwards, effect to cause, reasoning, they generally tend to adhere to an equally bassackwards - external to internal - approach which has people being more shaped by their environment, than their environment being shaped by people. And once more, consistent with the general reasoning process of such folks, it also involves a part to whole, rather than a whole to part methodology.

In other words, a person's, or a group's internal character doesn't matter any more than race matters to this correspondent, though I'm sure he'd argue otherwise. What he seems to be arguing, in a roundabout sort of way, is that a people such as the Mexicans only display uniquely Mexican characteristics because of their Mexican environment; they do not shape their environment, their environment shapes them. Put them in a more favorable environment and they will automatically throw off their former tendencies, shaped as they were by the poor environment they found themselves in formerly, and will adopt in their place the superior qualities of Western culture, shaped as they are by their environment. Our environment will not be reshaped by their large presence among us because, as this correspondent reasons, people don't shape their environment, their environment shapes people.

But no matter how he tries to defend himself against this view, his words have already revealed his true attitude, which is internal. His attitude is basically spelled out this way, that ten million Mexicans can come to the United States all in one shot, and in the absence of multiculturalism, they are already well equipped to adopt the American way of life, our culture, and so on, and to become, in the place of whites, and as we pass the torch to them, the new traditionalist conservatives who will carry on Western culture as we become displaced by them.

Once again, this is bassackwards thinking. If these Mexican migrants were already equipped to do this, they would have already done so in their own country. There would be no reason for them, existence of multiculturalism or not, to bring their culture with them if they held no attachment to it. Yes, there are always going to be a few; a relatively insignificant percentage of foreigners, Mexicans or whomever, who possess the internal characteristics needed to adopt Western culture. But as Auster rightly notes, large numbers of them are going to carry with them their own cultural identity in preference to Western culture, by the aid of multiculturalism, not because of it.

Now, we should not fail to recognize, no matter how uncomfortable it is for us, that things have deteriorated progressively and steadily as we've allowed more and more immigrants into this country. In other words, as the white majority in America has been steadily eroding, so too has the moral and cultural underpinnings of this nation been eroding. Like I said, it may not be comfortable to speak of it in those terms, but it is what it is. These occurances have not happened in isolation of one-another.

Furthermore, whenever someone engages in the process of part to whole methodology, as this correspondent does, the whole picture is distorted to the point that it is very unclear to the mind's eye. And as bad as I hate to be the bearer of bad news to this individual, it is Westerners, predominately whites, who have discovered, realized and developed whole to part methodology.

Whole to Part methodology, simply stated, teaches this: That you start with a whole view (not to be confused with a complete view) before you begin breaking it down to its individual parts; that the individual parts only have meaning and are understandable as they fit into the whole picture, not the other way around. For instance, one cannot fully appreciate the design of the continent of Africa, one of the continents of nature, unless he understands the design of the whole earth and what its purpose is. Likewise, one cannot fully appreciate the design of the continent of Europe, one of the continents of history, and its peculiar structure, extensive coastline, and so on and so forth, unless he first has a good idea of the whole picture of the earth and its purpose. But I digress.

The point I'm trying to make here is that whole groups of people have specific and identifiable racial and cultural qualities unique to themselves. If they did not we would not have ways of discerning these peculiarities and identifying them as qualities unique to Mexicans, or to the Chinese, or to whomever. Individuals are to be, and can only be understood properly as they form a part of the overall racial and cultural makeup of the race and people to which they belong. To take an individual of a given race and to define the race by that individual is, as I said, bassackwards. Though there are exceptions, the general rule is this, an individual is to be defined by his race and his culture. And if his race and culture are found to be incompatible with our own, then what service are we doing him or his culture in inviting him here where the conflicting worldviews must at some point clash?

The question seems to be this, does multiculturalism have the power to resolve the conflicts that naturally arise between different racial and cultural groups? Or is multiculturalism, aiding and abetting the invasion of Western nations as it is, simply going to, at length, intensify them to the point of a global and racial conflict of epic proportions? The question, moreover, is is it wrong for Auster not to talk about race?

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