Take Robin DiAngelo, for example. A leading “scholar” of whiteness studies, DiAngelo may be the biggest fraud in all of academia. In February, in an interview with The Guardian, DiAngelo declared: “The problem with white people…is that they just don’t listen. In my experience, day in and day out, most white people are absolutely not receptive to finding out their impact on other people. There is a refusal to know or see, or to listen or hear, or to validate.”
Going along with this refusal by whites to “listen,” according to DiAngelo, is what she calls “white fragility.” In this condition, “even a minimum amount of racial stress becomes intolerable, triggering a range of defensive moves.” DiAngelo herself appears keen to avoid that most unprogressive fate. Thus, in her summer 2019 interview with Teaching Tolerance, she said:
I don’t call myself a white ally. I’m involved in anti-racist work, but I don’t call myself an anti-racist white. And that’s because that is for people of color to decide, whether in any given moment I’m behaving in anti-racist ways. And notice that that keeps me accountable. It’s for them to determine if in any given moment—it’s not a fixed location—I haven’t made it or arrived.
What’s astonishing here is DiAngelo’s utter shamelessness. Does she really expect people to believe she is sincere? Does she never wince at the sheer bad taste of her acting job? Or does it happen to people like DiAngelo, long surrounded by other pretenders in academia, that they lose the ability to distinguish the lie they live from reality itself?
DiAngelo, a white woman, is not only willing to allow only people of color to determine whether she is sufficiently woke; she is prepared to get rid of due process altogether. “It’s nice to know you had good intentions,” she says, “but the impact of what you did was harmful. And we need to let go of our intentions and attend to the impact, to focus on that.” Of course, no concept of objectivity is possible if people of color, in their unquestionable subjectivity, are to use only how they feel they were “impacted” to determine the meaning of white people’s behavior. In a sense, DiAngelo’s world is a very simple one: Whites are always wrong, and people of color are always right in regard to them. But, given such absolute subjectivism, how are people of color to resolve disputes among themselves?…[ ]