From the archives, Amy Wax on the contortions of “affirmative action”: 

On the one hand, all good people are for affirmative action. That’s a sign of virtue. On the other hand, to talk about the predicate, the reason that affirmative action is needed, which is that there are these gaps in educational achievement and proficiency, is verboten. So, we kind of twisted ourselves in knots that we have to embrace something but deny the factual underpinning of it.

And Heather Mac Donald on pantomime claims of “systemic racism” and their corrosive and farcical effects:

It has been taboo to hint at the reason that the millions of dollars already expended on campus diversity initiatives have yet to engineer exact proportional representation of blacks in the student body and on the faculty: the vast academic skills gap. Now this truth will be even more professionally lethal to anyone who dares mention it. The highest reaches of the university have declared as a matter of self-evident fact that systemic racism is the defining feature of American society, one that explains every inequality. Fighting against that racism has now officially become colleges’ reason for being…

The dean of the Jacobs School of Engineering at the University of California, San Diego, pronounced himself “absolutely dedicated” to turning the engineering school into an “anti-racist organisation.” Doing so “crucially includes unconscious bias work we must do within ourselves,” he added. How that work will interact with research on nanoparticles and viral transmission, say, was unspecified… The chairman of the earth and planetary sciences department at the University of California at Davis announced an “anti-racist reading group” for faculty and students. The group’s purpose was to confront the “structural racism that pervades” the field of geology. Such structural racism in the study of igneous rocks is apparently so obvious that the chair did not bother to elaborate further. Failure to attend the reading group would undoubtedly count against any faculty member during his promotional review, as a sign of insufficient enthusiasm for “diversity.”

Worth reading in full. As Ms Mac Donald notes, with the question of disparities in academic performance effectively short-circuited, and “systemic” but unspecified “racism” the go-to explanation, the all-but mandatory conclusion, any hope of addressing underlying behaviour and suboptimal choices recedes even further. Instead, we can look forward to more unearned resentment and grandiose entitlement, quotas for the unqualified, and more pretentious self-incrimination. In the name of “social justice.”

As usual, feel free to share your own links and snippets, on any subject, in the comments.

“A can-do attitude,” “striving toward success,” being “results oriented,” and “operating from principles and conscience.” At first glance, these sound like the kinds of qualities one might appreciate among employees – say, among employees at a nuclear research and development lab.

But no, dear reader. How foolish you’ve been.

Apparently, these things constitute, not a basis for workplace success, but merely of “success in white male terms.” Which, we’re told, not only “limits white males’ ability to hear and understand others” and “dampens their curiosity,” but is also “devastating” to “people of colour, gays/lesbians, women, and non-Christians.” You see, expectations of competence, “hard work” – and a concern for whether actions actually produce the desired result – these things are problematic and to be viewed with suspicion, and ultimately undermined. On grounds that they cause “people of colour” to “feel they are living out of context with who they really are.”

If this sounds a tad unhinged, not to mentioned racist, that can only be because you’re insufficiently schooled in “critical race theory” and the ways of the woke. Happily, Christopher Rufo has risked his mental wellbeing by poking through documents issued at a taxpayer-funded, three-day mandatory training session organised by the aforementioned research lab, Sandia National Laboratories, during which white male executives found themselves subjected to some lovely psychological abuse.

An introductory “thought-work session” encouraged reluctant attendees to associate their whiteness and maleness with “white supremacists,” the KKK, and “mass killings.” As one does, of course. With equal obviousness, employees of pallor were expected to recite – which is to say, confess – an extensive list of benefits of their supposed “white privilege.” Benefits including “the ability to dominate language,” and the fact that “no-one is afraid to come to my garage sale.”

A chief benefit of the aforementioned “privilege” is summarised in the documents as, “I don’t wonder if people judge me on the colour of my skin.” This, then, while white male employees found themselves singled out as morally suspect, and while being overtly and triumphantly judged, and by default found wanting. Complete with orders to produce hand-written apologies – based solely on their maleness and the colour of their skin. And the pernicious racial woo of spiteful bedlamites.

“This is us taking the high road. This is us trying to create a world filled with love.”

Ami Horowitz mingles with the bedlamites: 

Feel the love. 

Elizabeth Nolan Brown, writing in Reason:

Here’s some fun new research looking at “the consequences and predictors of emitting signals of victimhood and virtue,” published in the Journal of Personality and Social Psychology. The paper—from University of British Columbia researchers Ekin Ok, Yi Qian, Brendan Strejcek, and Karl Aquino—details multiple studies the authors conducted on the subject. Their conclusion? Psychopathic, manipulative, and narcissistic people are more frequent signallers of “virtuous victimhood.”

I can hear you gasping as I type. 

The so-called “dark triad” personality traits—Machiavellianism, narcissism, and psychopathy—lead to characteristics like “self-promotion, emotional callousness, duplicity, and tendency to take advantage of others,” the paper explains. And “treated as a composite, the Dark Triad traits were significant predictors of virtuous victim signalling.” This held true “even when controlling for factors that may make people vulnerable to being mistreated or disadvantaged in society (i.e., demographic and socioeconomic characteristics) as well as the importance they place on being a virtuous individual as part of their self-concept,” the researchers note.

The authors also note that pretentious victimhood and feigned piety “may be used as a social influence tactic,” a “resource-extraction strategy”:  

Claiming victim status can also facilitate resource transfer by conferring moral immunity upon the claimant. Moral immunity shields the alleged victim from criticism about the means they might use to satisfy their demands. In other words, victim status can morally justify the use of deceit, intimidation, or even violence by alleged victims to achieve their goals. Relatedly, claiming victim status can lead observers to hold a person less blameworthy, excusing transgressions, such as the appropriation of private property or the infliction of pain upon others, that might otherwise bring condemnation or rebuke.

The psychological dynamics and nakedly spiteful inclinations of “social justice” devotees have of course been illustrated here, quite vividly, on more than one occasion. And if I can be excused for quoting myself:

It’s interesting just how often “social justice” posturing entails something that looks an awful lot like spite or petty malice, or an attempt to harass and dominate, or some other obnoxious behaviour. Behaviour that, without a “social justice” pretext, might get you called a wanker or a bitch. A coincidence, I’m sure.

Via Protein Wisdom. 

New York Times contributor David Kaufman, writing here, wants us to know that he’s rendered distraught by “subtle streams of everyday racism that course through our homes, our workplaces, and the outside world.” An endless assault that “bombards people of colour.” People such as himself. It is, we’re told, time for a “cultural reckoning.”

For me, this reckoning begins with traffic signals.

Hm. Perhaps retracing our steps will help. Make things less confounding.

A few months back, before Covid-19 kept us in our homes and George Floyd made us take to the streets, I was walking with a friend, her daughter, and my twin sons. My friend is White and I’m not — something I’d never given a second thought until we reached a crosswalk. “Remember, honey,” she said to her daughter as we waited for the light to turn green, “we need to wait for the little White man to appear before we can cross the street.”

 And in the very next breath:

I realise that White people like to exert control over nearly everything everyone does, I thought, but since when did this literally include trying to cross the street?

It’s a bold leap. Dense with assumptions. And hey, no racism there. Mr Kaufman – who can doubtless detect racism in the motions of subatomic particles – would have us believe that his friend was using the word white as a racial descriptor, rather than, as seems more likely, an unremarkable acknowledgement of a traffic light’s colour when talking to a child. In light of which, Mr Kaufman’s claims of being “bombarded” with racism – daily, everywhere – become at least explicable, if not convincing.

As a Black dad, I was struck by the language at play. How is it possible that well into the 21st century, parents all over Manhattan — well-meaning, #BLM-marching parents — are teaching their children to ask “little White men” for permission to cross the street? And why doesn’t this seem to bother them? It certainly bothered me.

The pedestrian crossing signal that so distresses Mr Kaufman – a rudimentary humanoid figure, made of white lights on a black background – can be seen here, from a safe distance. You may want to steady yourselves. It’s all very upsetting, at least for the exquisitely sensitive – people finer than ourselves, and who write for the New York Times. Mr Kaufman then goes on an investigative journey, in which he learns why, in a society with lots of non-English speakers, crossing signals with words – walk / don’t walk – are being replaced by simple, universal graphics, calibrated to capture attention – say, by using lights of a certain hue: