If there has been any benefit to be derived from Donald Trump's racist tweet storm, it is that far right "intellectuals" - something that is increasingly an oxymoron - and the base of the GOP equate white skin and indifference to racial inequality, if not out right racism, with being a "true American" and a patriot. Given Trump's words and his long history of racism, including racial discrimination in housing in apartment properties his family owned in Norfolk, Virginia, it is near impossible to say the man is not a racist if one indulges in any shred of honesty, yet the right refuses to condemn him. Why? Because it supports the underlying premise that only whites are true Americans. Everyone else is supposed to be happy to be in America and keep their mouths shut when it comes to enunciating America's many flaws. A piece in New York Magazine looks at the redefining of patriotism and the right to be an American with skin color. Here are excerpts:
Over the past 48 hours, Donald Trump has tweeted several things that respectable conservatives do not wish to defend. No National Review columnist has seconded Trump’s assertion that U.S.-born congresswomen Ayanna Pressley, Rashida Tlaib, and Alexandria Ocasio-Cortez “originally came from countries whose governments are a complete and total catastrophe.” And only a few GOP officeholders have implored Ilhan Omar to heed the president’s guidance, and return to the “crime infested” place from which she came.But beneath these distastefully forward flirtations with white nationalism, many conservative intellectuals see an argument worth redeeming. Trump’s chief complaint with “the squad” of progressive nonwhite congresswomen was that they had been “loudly and viciously telling the people of the United States … how our government is to be run” (apparently, the voters who elected AOC & Co. are not among “the people of the United States,” and opining on government operations is an aberrant behavior for members of Congress).
GOP operatives have been trying to pretend that this was his only point: Far-left Democrats hate our great country. Congressional Republicans got the memo. . . . Trump, meanwhile, shifted his emphasis from whether AOC & Co. are American to whether they deserve to be.
Once sanitized by GOP message-makers, Trump’s stance ceases to be overtly racist. Ilhan Omar’s claim to national belonging is now negated by her anti-American attitude, not her Somali origins. And yet the moment one examines what “anti-American” means, in this context, the true color of Trump’s nationalism becomes plain.
[N]one of the congresswomen in question have said that they “hate America.” They’ve merely expressed dissatisfaction with its present state and challenged popular conceptions about its past — prerogatives of citizenship in a free society that Donald Trump has never denied himself. . . . And Trump has no compunction about goring the sacred cows of conservative nationalism. He has expressed contempt for American prisoners of war, said that George W. Bush did not keep us safe, questioned whether the U.S. government was more “innocent” than Vladimir Putin’s, and declared that America had done “a tremendous disservice to humanity” in the Middle East.
Clearly then, neither Trump nor his defenders believe that dissent is inherently unpatriotic. It is something about the content of the congresswomen’s dissent — and perhaps the congresswomen themselves — that causes conservatives to see their protests as expressions of unforgivable ingratitude.
Of course, that something isn’t difficult to discern. The American right refuses to recognize any distinction between the claim “racial inequality was fundamental to our nation’s founding, and remains a pervasive force in American society today,” and an expression of “hatred” for the United States. This refusal is not peculiar to Trump or his loyalists. Even the president’s most highbrow (and lukewarm) apologists regularly denounce the anti-Americanism of progressives who express dissatisfaction with the state of racial progress in the U.S.
Take Charles C.W. Cooke. On Monday, the National Review’s senior editor penned a column arguing that Ilhan Omar had a moral obligation to “temper her critiques of American politics and culture” because she came to the U.S. as a refugee, and therefore owes this country a debt of gratitude.
But directly engaging with Omar’s dissent would create a problem for the pundit, because not once in the Washington Post column he cites does the congresswoman say “America is a disaster” or “needs complete rethinking.”
Omar clearly expresses disappointment with the United States. But the cause of her disappointment is the discrepancy between her country’s egalitarian ideals and its inequitable realities. Her defining mission, as a politician, is to close that gap and realize the “promise that’s not kept.”
The difference, as Cooke subsequently makes clear, is that Omar’s critique challenges America’s racial innocence, while Trump’s does not.
Beto O’Rourke has no allergy to praising America. But when asked about what he would do to combat racism at a campaign event, he did acknowledge the fact that white supremacy was a de jure reality in the American republic for its first 188 years of existence, and that the legacy of centuries of race-based subjugation has not been fully eradicated in the 55 years since 1964. If Cooke regards the public airing of this sentiment as an invitation to “cultural suicide,” one must ask whose culture he wishes to preserve.
African-Americans have deeper roots in our country than virtually any other U.S. community. The hard labor of black slaves served as a (if not the) primary engine of American prosperity throughout our civilization’s first centuries of existence. Chattel slavery didn’t just fill the coffers of southern planters; “as a source of the cotton that fed Rhode Island’s mills, as a source of the wealth that filled New York’s banks, as a source of the markets that inspired Massachusetts manufacturers,” historians Sven Beckert and Seth Rockman write, slavery “proved indispensable to national economic development.”
And yet for the unspeakable sacrifices that their ancestors made in service of our nation’s development, black Americans have never been compensated. Rather, most were systematically excluded from the wealth creation that followed the Second World War. And studies suggest that African-Americans still face de facto discrimination in housing, employment, and the criminal-justice system.
Why would it be more “grateful” of Omar to evince indifference to the maltreatment of a deeply rooted American community whose past subjugation is inextricable from the comforts and opportunities that she presently enjoys? Or, to put the question more pointedly: Why does Cooke — a British-American immigrant who earns his livelihood at a publication that defended southern segregation and apartheid — believe that his relative complacency about racial progress is a mark of gratitude rather than entitlement?
The ostensible answer is that Cooke believes white, conservative Americans are entitled to his (and Omar’s) gratitude, while black liberal ones are not, no matter how long the latter’s “people” have been here. This belief does not appear to be conscious. But absent that premise, his argument becomes unintelligible. . . .
On the same day that Cooke’s reflection on Omar’s ingratitude went live, the National Review’s editor Rich Lowry published an editorial with nearly identical flaws. . . . Like Cooke, Lowry does not quote the object of his critique because that would make it harder for him to misrepresent her argument.
As a response to Rapinoe’s actual argument, Lowry’s history lesson is a non sequitur. Her complaint is with America’s racial order, not its flag. But like Cooke, Lowry refuses to acknowledge a distinction between the two. On a surface level, both columnists assail the left for equating love of America with indifference to white supremacy; in actual fact, it is Cooke and Lowry who insist on that equation.
Trump has made the color of conservative nationalism more plain to the naked eye. But a tacit faith in white Christian Americans’ superlative claim to national belonging has always been native to the creed.
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