Over the past few months, most Americans have begun to hear the terms “Critical Theory” or “Critical Race Theory”. Critical Race Theory (CRT) is the better moniker, as the theory is about “race, racism and power”, and so I will use CRT throughout this article. Though the roots of CRT go back to at least the 1970s, the theory has come from beyond the halls of academia to becoming a profound influence on modern society. The problem comes with the general misunderstanding of CRT as being solely about helping fight racism. CRT goes well beyond fighting racism. It not only demands a reordering of American society, but acts as a replacement for the Christian worldview in America. Let me explain.
First, I have previously written about the ideas of Italian Marxist Antonio Gramsci, and Gramsci relates directly to CRT. Gramsci wrote about the need to overturn the alleged “cultural hegemony” of a society with an alternative narrative as a necessary precursor to Communist Revolution. Gramsci’s ideas generated what has become known as “Cultural Marxism”, which infiltrated American academia starting as early as the 1940s. CRT was developed at the time many American socialist and/or Marxist academics were adapting Gramscian theory to American society. It was a way to help flip the alleged cultural hegemony through the rhetoric of racism, and yet going well beyond individual racism. It was developed with a Marxist, therefore Materialist and atheist worldview, and focuses on power relationships over actual racism.
Richard Delgado’s & Jean Stefancic’s book, Critical Race Theory: An Introduction provides the following insights: “The critical race theory (CRT) movement is a collection of activists and scholars interested in studying and transforming the relationship among race, racism, and power… It not only tries to understand our social situation, but to change it; it sets out not only to ascertain how society organizes itself along racial lines and hierarchies, but to transform it for the better (pp. 2-3; emphasis added).” Delgado and Stefancic write that CRT holds “racism is engrained in the fabric and system of the American society……..the individual racist need not exist (in order for) institutional racism [to be] pervasive in the dominant culture.” In other words, even if whites, as an alleged dominant group, are not individually racist, racism still exists and will exists due to whites being a dominant culture. The only seeming way to end racism is ending the alleged cultural hegemony, though CRT seems to hold whites as irredeemably racist without means of redemption.
UCLAs School of Public Affairs provides perhaps the iconic statement of CRT. The statement is rooted in Marxist understanding of materialism, power relationship, and atheist worldview. According to the school of public affairs CRT is justified “based on white privilege and white supremacy, which perpetuates the marginalization of people of color”. Non-Whites are alleged to be systematically oppressed by cultural hegemonic structures. Regardless of whether or not whites are racist, and whether the system allows legal equal opportunity, white privilege and white supremacy is assumed to exist. CRT doesn’t seek to fix individual acts of racism, but is committed to transforming the hegemony. Ironically, whites can “never” question the basis of CRT: If you question it, you are proving your racism. Additionally, CRT holds that those in the alleged dominant group cannot know about racism, but those in the non-dominant group always understand racism. If one from the dominant group denies something had a racist intent, the non-dominant group is the final judge and only one to understand what is actually racism.
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SOURCE: Christian Post, Bill Connor