McWhorter: Don’t Call Ibram X. Kendi a Grifter and Paul: An Overdue Lesson on Antiracism

Starting with the more charitable take by McWhorter:

The headlines lately have been full of the news that Ibram X. Kendi of Boston University has dismissed about half of the staff of the Center for Antiracist Research, which he has headed since 2020. Meanwhile, the university has initiated an investigation into the operations of the organization, which has taken in tens of millions of dollars in funding with almost no research to show for it.

Kendi, after three years of megacelebrity as America’s antiracist guru of choice, is being widely described as having imploded or fallen. Many are evincing a painfully obvious joy in this, out of a conviction that he has finally been revealed as the grifter or hustlerhe supposedly is. But this analysis is a strained and even recreational reading of a story that’s much more mundane.

I am unaware of a charge that Kendi has been lining his pockets with money directed toward the center. Rather, the grift is supposed to be that he has profited handsomely from the dissemination of his ideas, including best-selling books, especially “How to Be an Antiracist” and its young reader versions; high speaking fees (reportedly over $30,000 for a lecture at this point); and various other media projects.

But Kendi’s proposals seek to face, trace and erase racist injustice in society to an unprecedented degree. What makes it sleazy that he be well paid for the effort? How many of us, if engaged in similar activity and offered fat speaking fees and generous book royalties, would refuse them? (As someone in the ideas business, too, I certainly wouldn’t.)

The idea that Kendi is wrong to make money from what he is doing implies that his concepts are a kind of flimflam. In this scenario, he is a version of Harold Hill out of “The Music Man,” using star power to foist shoddy product on innocent people to make a buck. The River City residents now are educated white people petrified of being called racists and susceptible to the power of books and speeches that encourage them to acknowledge and work on their racism in order to become better people.

Surely, one might think, Kendi doesn’t actually believe that one is either racist or antiracist with nothing in between or that, as he wrote, “the only remedy to racist discrimination is antiracist discrimination” or that all discrepancies between white and Black people are due to racism or that the United States should establish a Department of Antiracism with “disciplinary tools to wield over and against policymakers and public officials who do not voluntarily change their racist policy and ideas.”

There is no mutual admiration society between Ibram Kendi and me. He has criticized my writings in his book “Stamped From the Beginning” and in several harsh social media posts. To say that I find his ideas less than compelling would be an understatement, and I’ve publicly expressed as much.

The thing is that, whatever one makes of his beliefs, there is all evidence that Kendi is quite sincere in them. If some of us perceive duality and circularity in his thinking, that’s fine. A public intellectual is entitled to his views, and if an interested public wants to pay, in some form, to consider those views, then that should be fine, too.

He became a celebrity by chance. In the wake of the murder of George Floyd, America developed a sudden and passionate interest in racial justice, sustained by the lockdown’s affording Americans so much downtime to reflect on the issue, as well as conditioning a yearning for connection in a common purpose.

Kendi happened to write “How to Be an Antiracist” in 2019, and it stood out as a useful guide to the new imperative. It became a runaway best seller, assisted by his star power, and he became one of the most in-demand public speakers in the country, soon founding the new Center for Antiracist Research. He simply ran with what he was given, as any of us would have.

Deliberate immorality is exceptional. It should be a last resort analysis, not the first one. Accusing Kendi of being a bad man is symptomatic of how eager we tend to be to see bad faith in people who simply think differently from us. To delight in Kendi’s failure as the head of the Center for Antiracist Research is small.

Source: Don’t Call Ibram X. Kendi a Grifter

And the harsher take by Paul, both with respect to Kendi and his enablers:

The recent turmoil at Ibram X. Kendi’s Center for Antiracist Research at Boston University, with more than half its staff laid off and half its budget cut amid questions of what it did with the nearly $55 million it raised, led to whoops of schadenfreude from Kendi’s critics and hand wringing from his loyal fans.

Kendi had become a symbol of what was right or wrong with America’s racial reckoning since the police murder of George Floyd. To some, he was a race-baiting grifter; to others, he was a social justice hero speaking harsh truths.

With little administrative experience, Kendi may simply have been ill equipped to deal with a program of that magnitude. He may have been distracted by a nonstop book tour and speaking engagements. Or maybe he just screwed up.

More interesting is that many major universities, corporations, nonprofit groups and influential donors thought buying into Kendi’s strident, simplistic formula — that racism is the cause of all racial disparities and that anyone who disagrees is a racist — could eradicate racial strife and absolve them of any role they may have played in it.

After all, this reductionist line of thinking runs squarely against the enlightened principles on which many of those institutions were founded — free inquiry, freedom of speech, a diversity of perspectives. As one Boston University professor wrote last week in The Wall Street Journal, that academia backs Kendi’s mission amounts to a “violation of scholarly ideals and liberal principles,” ones that betray “the norms necessary for intellectual life and human flourishing.”

Yet Kendi’s ideas gained prominence, often to the exclusion of all other perspectives. Kendi was a relatively unknown academic when his second book, “Stamped From the Beginning: The Definitive History of Racist Ideas in America,” was a surprise winner of a National Book Award in 2016. It helped catapult him from assistant professorships at State University of New York campuses, and the University of Florida, to a full professorship at American University, where he founded the Antiracist Research and Policy Center.

In 2017, The New York Times Book Review, which I was then editing, asked Kendi to create a reading list, “A History of Race and Racism, in 24 Chapters,” for our pages. I interviewed Kendi, who is a very charismatic speaker, about the essay on the Book Review’s podcast and again, about his reading life, on a panel, in 2019.

In “Stamped From the Beginning,” Kendi asserted that racist ideas are used to obscure the fact that racist policies create racial disparities, and that to find fault with Black people in any way for those disparities is racist. People who “subscribed to assimilationist thinking that has also served up racist beliefs about Black inferiority,” no matter how well-meaning and progressive, were themselves racist. In Kendi’s revisionist history, figures who had been previously hailed for their contribution to civil rights were repainted as racist if they did not attribute Black inequality solely to racism. Kendi accused W.E.B. Du Bois and Barack Obama of racism for entertaining the idea that Black behavior and attitudes could sometimes cause or exacerbate certain disparities, although he notes that Du Bois went on to take a what he considered a more antiracist position.

In 2019, Kendi took the ideas further, pivoting to contemporary policy with “How to Be an Antiracist.” In this book, Kendi made clear that to explore reasons other than racism for racial inequities, whether economic, social or cultural, is to promote anti-black policies.

“The only remedy to racist discrimination is antiracist discrimination,” Kendi wrote, in words that would be softened in a future edition after they became the subject of criticism. “The only remedy to past discrimination is present discrimination. The only remedy to present discrimination is future discrimination.” In other words, two wrongs do make a right. As practiced, that meant curriculums that favor works by Black people over white people is one way to achieve that goal; hiring quotas are another.

Among the book’s central tenets is that everyone must choose between his approach, which he calls “antiracism,” and racism itself. It would no longer be enough for an individual or organization to simply be “not racist,” which Kendi calls a “mask for racism” — they must instead be actively “antiracist,” applying a strict lens of racism to their every thought and action, and in fields wholly unrelated to race, in order to escape deliberate or inadvertent racist thinking and behavior. “What we say about race, what we do about race, in each moment, determines what — not who — we are,” Kendi writes.

Kendi’s antiracism prescription meant that universities, corporations and nonprofits would need to remove all policies that weren’t overtly antiracist. In the Boston University English department’s playwriting M.F.A. program, for example, reading assignments had to come from “50 percent diverse-identifying and marginalized writers” and writers of “white or Eurocentric lineage” be taught through “an actively antiracist lens.” Antiracism also requires a commitment to other positions, including active opposition to sexism, homophobia, colorism, ethnocentrism, nativism, cultural prejudice and any class biases that supposedly harm Black lives. To deviate from any of this is to be racist. You’re either with us or you’re against us.

Yet, as the psychologist and author Jonathan Haidt points out, Kendi’s dichotomy is “incorrect from a social-science perspective because there are obviously many other remedies,” including ones that address social, economic and cultural disparities through a more fair distribution of resources.

When a Minneapolis police officer murdered George Floyd in May 2020, Kendi’s book, with its propitious, here-is-what-you-must-do-now title, became the bible for anyone newly committed to the cause of racial justice. Schools and companies made it required reading. So many campuses made it their “class read” “all-school read” or “community read” that the publisher created a full set of reading and teaching guides to help foster them. (Employees at the publishing house, Penguin Random House, were told to read it as the first “true companywide read” to begin “antiracism training mandatory for all employees.”) Universities used Kendi’s antiracist framework as the basis by which applicants’ required “diversity statements” would be judged.

Kendi’s vision of antiracism had considerable influence in shaping the national conversation around race. As Tyler Austin Harper wrote in The Washington Post last week, “No longer a mere ambassador for academic antiracism, Kendi became a brand.”

Yet the same year “How to Be an Antiracist” was published, Henry Louis Gates’s “Stony the Road: Reconstruction, White Supremacy, and the Rise of Jim Crow,” presented a more nuanced assessment of the relationship between past and present. With its vivid examples of crude prejudice (the photos are not for the fainthearted), Gates’s historical excavation allows the reader to see a clear line between the pervasive bigotry of the past and the kind of ugly but marginal brand of white supremacy on display in 2017 Charlottesville. In contrast to Kendi’s contention that racial progress is consistently accompanied by racist progress, numerous memoirs, firsthand accounts, biographies and histories of the civil rights movement also document clear progress on race.

Contra Kendi, there are conscientious people who advocate racial neutrality over racial discrimination. It isn’t necessarily naïve or wrong to believe that most Americans aren’t racist. To believe that white supremacists exist in this country but that white supremacy is not the dominant characteristic of America in 2023 is also an acceptable position.

And while a cartoon version of colorblindness isn’t desirable or even possible, it is possible to recognize skin color but not form judgments on that basis. A person can worry that an emphasis on racial group identity can misleadingly homogenize diverse groups of people, at once underestimating intra-racial differences and overemphasizing interracial ones. The Black left-wing scholar Adolph Reed, for example, decries the emphasis on race-based policies. “An obsession with disparities of race has colonized the thinking of left and liberal types,” Professor Reed said in an interview with The New York Times. “There’s this insistence that race and racism are fundamental determinants of all Black people’s existence.”

In short, a person can oppose racism on firm ethical or philosophical or pragmatic grounds without embracing Kendi’s conception of “antiracism.” No organization can expect all employees or students to adhere to a single view on how to combat racism.

Kendi asserts that whether a policy is racist or antiracist is determined not by intent, but by outcome. But the fruits of any efforts toward addressing racial inequality may take years to materialize and assess.

In the meantime, the best that could come out of this particular reckoning would be a more nuanced and open-minded conversation around racism and a commitment to more diverse visions of how to address it.

Source: An Overdue Lesson on Antiracism