White Supremacy

Much to my dismay, I often find the most visible and vociferous voices advocating for justice on social media are inauthentic and milquetoast voices. These folks are primarily interested in people clapping for them and amassing the most “likes,” “loves,” and retweets on social media. While they’re known for employing fiery, robust rhetoric, they refuse to speak truth to power to racists and White supremacists, including to those who employ them. Many of these disingenuous justice activists pose as radicals but are unwilling to embrace and engage in radical praxis and politics.

To embrace and engage in radical praxis and politics necessitates alacrity for risking something valuable for the cause of justice, including losing one’s employment. If you’re unwilling to risk losing your job or career for the cause of justice, then your justice activism is a farce—it’s ultimately about self-promotion, self-aggrandizement.

Those of us truly committed to authentic justice activism and radical praxis and politics need to be just as visible and vociferous in our critique of their ersatz activism. This phony justice activism threatens true justice activism, fooling many that it’s real and needs replicating. As someone who has taught English at the middle and high school and university levels for over twenty years, I love the power of words, the gift of language. To realize radical transformation in America, to see racial, social, economic, educational justice materialize, we need more genuine radical activism, activism centering transformative actions—not self-indulgent, attention-seeking tweets and Facebook posts.

Real justice activists must expose those posing as justice activists on social media by asking them some important questions: (1) What have you risked for the cause of justice?, (2) What have you lost for the cause of justice?, and (3) What transformative actions have you taken and are taking for the cause of justice? These questions will unsettle and unnerve phonies, but, more importantly, these queries will unmask their vacuous messages.

Authenticity needs defending. When it’s not, truth becomes distorted, and we fall down a slippery slope of normalizing deceit.

As an increasing number of people are engaging in false justice activism, we must recognize they are enemies of justice. Although fake justice activists aren’t in the same camp as racists and White supremacists, they hinder meaningful progress in similar ways. The next time, therefore, you see a phony posing as a justice activist, expose him or her.

Call out those working in the interest of racism and White supremacy—even when they pretend their self-promoting social media messages further the cause of justice.

Dr. Antonio Maurice Daniels

University of Wisconsin-Madison

(Photo Credit: USA Today)

When President Donald J. Trump favors lily-white Norwegian immigrants over those abject, wretched, in his view, black African and Haitian immigrants, he exposes his historical amnesia and attempts at black historical erasure. When white invaders arrived in America to rob Native Americans of their land, and, unfortunately, were successful in this theft, they soon captured and forced many Africans to come to America as slaves.

Most foundational phenomena crucial to the evolution of American exceptionalism were developed by these Africans, including the White House, however. Essentially, most celebrated historical buildings were built by Africans. Africans built America, and the nation flourished through a slave economy, an economy based on the free or cheap labor of exceptional African slaves. White folks didn’t build America; exceptional Africans did.

Africans Gave Real Meaning to the Declaration of Independence and Constitution

Even the cherished Declaration of Independence and Constitution, penned and conceived by white men, failed to achieve their true power, beauty, and significance while Africans were enslaved—and even while official Jim Crow existed. It was African humanity, African resistance, African rebellion that gave authentic meaning to the eloquent words expressed in those aforementioned founding national documents.

Through African “fightback,” to quote one of the greatest minds in world history and leading public intellectual Dr. Cornel West, whites were compelled to begin putting those words into action, action for all people—regardless of race, regardless of skin color, regardless of national origin—although all the content of those documents have not fully materialized for all. Without Africans, though, the descendants of these white men who authored these documents likely would have never completely understood the beloved documents’ real power, import, and possibilities.

Africanizing American Exceptionalism

Yes, America is exceptional. What really makes America exceptional, though? Despite every effort to efface blackness, to deny the value of blackness, to discredit the beauty and brilliance of blackness, blackness still reigned and reigns supreme. Blackness will not and cannot be defeated. Blackness speaks to what’s possible: anything. Anything for those willing to believe in and fight for possibilities, for the Blochian Not-Yet, for the principle of hope. This is what makes America exceptional. This is the real essence of American exceptionalism.

Conservative Republicans love to promote American exceptionalism, but the centrality of Africans to the genesis of this exceptionalism is almost never mentioned. If American exceptionalism is to continue to have any power, any allure, any gravity, then the Africanness of it, the real (and not imagined) “Africanist presence” in it, to quote the incomparable Nobel Prize Laureate Toni Morrison, must figure prominently in any discourse involving the concept.

President Trump’s racist comments about African nations and Haiti can cause conservative Republicans to lose any political efficacy in employing American exceptionalism in the future if they fail to resist him and fail to muster the moral and political courage to categorically denounce these abominable comments.

And, just a quick note on Haiti, it was the Haitian Revolution that demonstrated for blacks in America that liberation was possible. If you are a racist, a white supremacist, though, like President Trump, a pivotal historical moment in the black freedom struggle isn’t something you desire to know and remember.

Conclusion

Instead of focusing on “Make America Great Again,” which her constant commitment to sin, to moral, social, economic, and political depravity has never permitted her to experience unadulterated greatness, let’s work on dismantling the vicious legacies of racism, white supremacy, discrimination, and injustice that persist to plague our nation.

“Make America Great Again” is coded language expressing nostalgia for the days when racism and white supremacy ruled, which, as one of the foremost cultural theorists Fredric Jameson contends, is, ironically, “nostalgia for the present.” We’ve never witnessed a day in America where “Make America Great Again” was not the ruling order, the ruling ideology.

In short, American exceptionalism is the story of Africans ushering in the possibility of a nation and democracy as good as their promised.

Dr. Antonio Maurice Daniels

University of Wisconsin-Madison

Revolutionary Paideia

Social, Political, and Cultural Commentary

American Exceptionalism Made Possible by Exceptional Africans

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