Edward Norton gives an impassioned performance as Derek Vinyard, a Southern Californian skinhead who must do time after committing a hateful murder. Once in jail, his mind opens and he sees the error of his ways. Upon reentering the real world, he must now turn his attentions to his younger brother Danny, who is swiftly heading down the same path as his brother. The movie’s main storytelling device centers on Danny’s latent writing ability.
After turning in a glowing review of Hitler’s “Mein Kampf”, when asked to discuss a book about civil rights, Danny’s now being forced by a concerned, hard-love school teacher to write an account of Derek’s journey from the “heights” of murderous skinhead leadership to the depths of brutal rape in a prison shower. In the film there are unnerving scenes of racial violence: of black youths kicking a helpless white student in a high school restroom; of a Korean-owned grocery store terrorized by skinhead thugs; of an African American whose skull is split open by a skinhead who orders him to lie face down on a curb. Unlike many Hollywood films, it shows this young man’s evolution. He sees all the destruction that hate causes, not only to society at large, but also to his own family.
Therein lies the lesson: Everyone suffers from hate crimes. Derek repents after his stay in jail due to the friendship of a black inmate and the assault by his racist brethren. But Danny is still a rabid believer, spewing sadly misinformed bile while hanging with White-power speed metal freaks and the like. At times it is difficult to tell what message this movie is trying to put across.
We know that in general, being a racist is wrong. But, while watching this movie, I, and Im sure many others, was understanding and agreeing with a lot of the points made. There are of course many people who take their opinions to far, as Derek Vinyard did. You have a right to feel as you do, but sometimes it tends to get too violent.
There are probably some people out there who saw this movie and are now in that state of mind. I have done a lot of research on this topic in the past few years. Although I am not about to fill out my application to the KKK, I do have my opinions. I am completely 100% proud to be white. I wouldnt change that for the world. Let me fill you in on my opinions, the basis of American History Xs, and the way I feel the politics of this country are now.
There is surely no nation in the world that holds “racism” in greater horror than does the United States. Compared to other kinds of offenses, it is thought to be somehow more reprehensible. The press and public have become so used to tales of murder, rape, robbery, and arson, that any but the most spectacular crimes are shrugged off as part of the inevitable texture of American life. “Racism” is never shrugged off. For example, when a White Georgetown Law School student reported earlier this year that black students are not as qualified as White students, it set off a booming, national controversy about “racism.
” If the student had merely murdered someone he would have attracted far less attention and criticism. Racism is, indeed, the national obsession. Universities are on full alert for it, newspapers and politicians denounce it, churches preach against it, America is said to be racked with it, but just what is racism?Dictionaries are not much help in understanding what is meant by the word. They usually define it as the belief that one’s own ethnic stock is superior to others, or as the belief that culture and behavior are rooted in race.
When Americans speak of racism they mean a great deal more than this. A peculiarly American meaning derives from the current belief that all ethnic stocks are equal. Despite clear evidence to the contrary, all races have been declared to be equally talented and hard- working, and anyone who questions the belief is thought to be not merely wrong but evil. All public discourse on race today is locked into this rigid logic.
Any explanation for black failure that does not depend on white wickedness threatens to veer off into the forbidden territory of racial differences. If no obviously racist individuals can be identified, then societal institutions must be racist. Or, since blacks are failing so terribly in America, there simply must be millions of white people we do not know about, who are working day and night to keep blacks in misery. The belief of racial equality leaves no room for an explanation of black failure that is not, in some fashion, an indictment of white people.
The logical consequences of this are clear. Since we are required to believe that the only explanation for non-white failure is white racism, every time a non-white is poor, commits a crime, goes on welfare, or takes drugs, white society stands accused of yet another act of racism. All failure or misbehavior by non-Whites is standing proof that white society is riddled with hatred and bigotry. This obligatory pattern of thinking leads to strange conclusions.
First of all, racism is a sin that is thought to be committed almost exclusively by white people. Indeed, a black congressman from Chicago, Gus Savage, and Coleman Young, the black mayor of Detroit, have argued that only white people can be racist. Likewise, in 1987, the affirmative action officer of the State Insurance Fund of New York issued a company pamphlet in which she explained that all whites are racist and that only whites can be racist. How else could the plight of blacks be explained without flirting with the possibility of racial inequality? Although some blacks and liberal whites concede that non-whites can, perhaps, be racist, they invariably add that non-whites have been forced into it as self-defense because of centuries o.
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f white oppression. What appears to be non-white racism is so understandable and forgivable that it hardly deserves the name. Thus, whether or not an act is called racism depends on the race of the racist. What would surely be called racism when done by whites is thought to be normal when done by anyone else. The reverse is also true.
Examples of this sort of double standard are so common, it is almost tedious to list them: When a white man kills a black man and uses the word “nigger” while doing so, there is an enormous media uproar and the nation beats its collective breast; when members of the black Yahweh cult carry out ritual murders ofrandom whites, the media are silent. At election time, if 60 percent of the white voters vote for a white candidate, and 95 percent of the black voters vote for the black opponent, it is whites who are accused of racial bias. There are 107 “historically black” colleges, whose fundamental blackness must be preserved in the name of diversity, but all historically white colleges must be forcibly integrated in the name of. . . the same thing.
To resist would be racist. “Black pride” is said to be a wonderful and worthy thing, but anything that could be construed as an expression of white pride is a form of hatred. It is perfectly natural for third-world immigrants to expect school instruction and driver’s tests in their own languages, whereas for native Americans to ask them to learn English is racist. All across the country, black, Hispanic, and Asian clubs and caucuses are thought to be fine expressions of ethnic solidarity, but any club or association expressly for whites is by definition racist.
The National Association for the Advancement of Colored People (NAACP) campaigns openly for black advantage but is a respected “civil rights” organization. The National Association for the Advancement of White People (NAAWP) campaigns merely for equal treatment of all races, but is said to be viciously racist. Today, one of the favorite slogans that define the asymmetric quality of American racism is “celebration of diversity. ” It has begun to dawn on a few people that “diversity” is always achieved at the expense of whites and never the other way around.
No one proposes that Howard University be made more diverse by admitting Whites, Hispanics, or Asians. No one ever suggests that National Hispanic University in San Jose (CA) would benefit from the diversity of having non-Hispanics on campus. No one suggests that the Black Congressional Caucus or the executive ranks of the NAACP or the Mexican-American Legal Defense and Educational Fund suffer from a lack of diversity. Somehow, it is perfectly legitimate for them to celebrate identity. And yet any all-white group – a company, a town, a school, a club, a neighborhood – is thought to suffer from a crippling lack of diversity that must be remedied as quickly as possible.
Only when Whites have been reduced to a minority has “diversity” been achieved. Let us put it bluntly: To “celebrate” or “embrace” diversity, as we are so often asked to do, is no different from deploring an excess of whites. In fact, the entire nation is thought to suffer from an excess of whites. Our current immigration policies are structured so that approximately 90 percent of our annual 800,000 legal immigrants are non-white.
The several million illegal immigrants that enter the country every year are virtually all non-white. It would be racist not to be grateful for this laudable contribution to “diversity. ” It is, of course, only white nations that are called upon to practice this kind of “diversity. ” What if the United States were pouring its poorest, least educated citizens across the border into Mexico? Could anyone be fooled into thinking that Mexico was being “culturally enriched?” What if the state of Chihuahua were losing its majority population to poor whites who demanded that schools be taught in English, who insisted on celebrating the Fourth of July, who demanded the right to vote even if they weren’t citizens, who clamored for “affirmative action” in jobs and schooling?Would Mexico – or any other non-white nation – tolerate this kind of cultural and demographic depredation? Of course not. Yet white Americans are supposed to look upon the flood of Hispanics and Asians entering their country as a priceless cultural gift. They are supposed to “celebrate” their own loss of influence, their own dwindling numbers, their own dispossession, for to do otherwise would be hopelessly racist.
Here, then is the final, baffling inconsistency about American race relations. All non-whites are allowed to prefer the company of their own kind, to think of themselves as groups with interests distinct from those of the whole, and to work openly for group advantage. None of this is thought to be racist. At the same time, whites must also master the racial interests of non-whites.
To put it in the simplest possible terms, white people are cheerfully to slaughter their own society, to commit racial and cultural suicide. To refuse to do so would be racism. What whites in America are being asked to do is therefore utterly unnatural. They are being asked to devote themselves to the interests of other races and to ignore the interests of their own. This is like asking a man to forsake his own children and love the children of his neighbors, since to do otherwise would be “racist.
“What then, is “racism?” It is considerably more than any dictionary is likely to say. It is any opposition by whites to official policies of racial preference for non-whites. It is any preference by whites for their own people and culture. It is any resistance by whites to the idea of becoming a minority people. It is any unwillingness to be pushed aside.
It is, in short, any of the normal aspirations of people-hood that have defined nations since the beginning of history – but only so long as the aspirations are those of whites.