I know what it’s like to be judged by people I’ve never met and never will, usually smug left-liberal scolds who, based on some published words with which they merely disagree or which they’ve (usually willfully) misconstrued, assume they know me, my background, and how, on what and with whom I spend my time before delivering lectures on progressive orthodoxy.

But one need not write for publication – or do anything – to be unfairly judged by supercilious left-liberals who imagine their intellectual and moral guidance to be indispensable. Frankly, their assumptions, judgments and lectures are revealing.

I have lived in several and traveled to all but a handful of America’s fifty states, including every Southern state.  In none did I ever detect a general sense of “supremacy” held by normal Americans of any race.

In fact, the only genuine example of “white supremacy” I’ve ever observed is the disrespectful condescension of prosperous, “woke” white liberals – some of whom inexplicably apologize and/or seek forgiveness for their “whiteness” – who, uninvited, “speak up” for, or, rather, in place of minorities they don’t know and will never meet. 

One suspects that most white liberals don’t actually know many – or any – people of color, otherwise they’d know how and why self-aware, self-respecting black men and women can be offended by the patronizing assumptions that, generally, they are oppressed victims, incapable of self-determination, with limited personal resources and fewer opportunities. 

Perhaps some liberal white “racial justice activists” out there will answer a few questions in order to enlighten the  “white supremacists” they judge to be everywhere among their “ignorant,” yet somehow “privileged” fellow white (by accident of birth) Americans whom they also don’t know and will never meet.

Please explain… 

 Does one’s involuntary “whiteness” automatically make one a “racist?” How?

What “logic” drives economically-privileged white people, especially women, to engage in confrontational, often-violent activism designed to “burn down” capitalism, the system that created the prosperity – America’s and theirs – in which white protestors claim they want disadvantaged minorities to participate? 

In light of the difficult economic and cultural problems many face, how are people of color uplifted or empowered by encouraging them to view themselves as victims of slavery or to blame others for their circumstances?

Do all American blacks live in distressed, disadvantaged communities?  If not, despite facing the same alleged “systemic racism,” how did some manage to avoid or escape them?

Who governs the worst, most-distressed minority communities?  Who runs their schools?  How many minorities serve on their police forces?  How will reducing or eliminating police protection benefit troubled communities? 

If, since the 1960s, Washington has spent more than $23 trillion on eighty-plus programs to raise people out of it, why does America still experience chronic poverty?  Is multi-generational poverty a predictable outcome of poverty programs? 

Must America settle for this status quo, or should we rethink our approach to combatting poverty?  How?

Will stifling honest, unimpassioned discussions of racial matters – including crime and the demotivating incentives of public welfare to avoid education, work and marriage – improve race relations or reduce black poverty?  Or, are the people who call for a national “dialogue” about race really more interested in intrinsically or politically profiting from racial divisions?

Karl Marx wrote: “The history of all hitherto existing societies is a history of class struggles.”  Does the left perpetuate a myth of pervasive racism in America to sustain this essential left-liberal political paradigm?  Or are political correctness and charges of “white supremacy” just devices the left employs to avoid facing disagreeable and embarrassing truths about the unintended consequences of its social policies?

Are white liberals’ incursions into race-related activism merely attempts to boost their own self-images and impress others with their “virtue”?  Do any left-liberal activists ever worry that others, particularly independent black people, might simply view them as bleeding-heart social narcissists whose superficial rhetoric, substance-free slogans and empty gestures signal their own implicit sense of superiority – their white supremacy – over “hapless” people of color they actually consider their “inferiors?”

As an aside, are there any poor, disadvantaged white Americans? If so, considering their intrinsic “white privilege,” on whom or what do prosperous white liberals blame their circumstances?

Finally, which world nations and people do liberals judge to be more open and less racist than America and Americans?  Explain.

We’re listening….

photo credits: Twitter video screengrabs

Contact Jerry Shenk at jshenk2010@gmail.com