Critical Race Theory Is an Inversion of History

Tribalism and racism were universal until Britons and Americans developed a new way of thinking.


By John Ellis

Wall Street Journal

January 5, 2025


It’s a tribute of sorts to critical race theory’s success that the Trump administration will make its eradication a priority. The Biden administration had quietly implemented policies throughout the federal government based on this theory, and it is being taught in colleges and schools throughout the country. It has overrun much of the corporate world, and it has even secured a place in the training of many professions. The accusations made in closed training sessions are astonishingly venomous: Arrogant white supremacy is ubiquitous; white rage results when that supremacy is challenged; whites hold money and power because they stole it from other races; systemic racism and capitalism keep the injustices going.


All of this is based on categorically false assumptions about the past. We need only look at how the modern idea of our common humanity originated and developed to see that critical race theory has everything backward. A realistic history tells us that the thinkers and engineers of the Anglosphere, principally England and the U.S., are the heroes, not the villains, of this story, while the rest were laggards, not leaders.


For most of recorded history, neighboring peoples regarded each other with apprehension if not outright fear and loathing. Tribal and racial attitudes were universal. That’s a long way from the orthodoxy of our own time, which holds that we are all one human family. Before that consensus arose, a charge of racism made no sense. By today’s standards, everyone was racist.


It’s not hard to understand why tribalism once reigned everywhere. Without modern transportation and communication, most people knew nothing about other societies. What contact there was between different peoples often involved warfare, and that made everyone fear strangers. The insecurity of life in earlier times added to this anxiety. Protections we now enjoy didn’t exist: policing, banking, competent medical care, social safety nets. The supply of food was uncertain before trucks and refrigeration. In a dangerous world people clung to their own kind for safety, and that was a natural and even necessary attitude.


How did we get from this mindset to the idea of a common humanity? The practical impediments to the world’s peoples getting to know and eventually respect each other were largely removed by British and American engineers. They invented the steam engine, then used it to develop the first railways. They followed this by inventing and mass-producing cars, trucks and finally airplanes. They pioneered radio, television, films, newspapers and the internet. The result was that ignorance of other peoples was turned around.

But in the 18th century the British did something even more important: They began to develop our modern outlook on race.


Why Britain? Liberalizing political developments beginning with the Magna Carta and the first representative Parliament, called by Simon de Montfort, fostered greater liberty for the British subject. Liberty led to increasing prosperity, and prosperity to a rapid increase in literacy. Widespread literacy created the first large reading public: By the beginning of the 18th century, dozens of newspapers and periodicals were being published in Britain. An extensive reading public allowed public opinion to become a powerful force, and that set the stage for manifestos and petitions, even campaigns about matters that offended the public’s conscience.


A series of British writers began to promote ideas about the conduct of life and the role of government. Among the most important was John Locke, who argued that every human life had its own rationale, none being created for the use of another. Another was David Hume, who wrote that all men are nearly equal “in their mental power and faculties, till cultivated by education.” These and many others were launching what would become the modern consensus that we are all one human family. The idea gained ground so quickly that in Britain, and there alone, a powerful campaign to abolish slavery arose. By the end of the 18th century that campaign was leading to prohibitions in many parts of the Anglosphere, while Africa and Asia remained as tribalist and racist as ever.


As this idea took hold it made the British see their empire differently. Like other European countries, Britain had initially sought empire to strengthen its position in the world—others would add territory if Britain didn’t, and Britain would be weakened. But if the peoples of the British Empire were one human family, how could some be subordinate to others? The British began to consider themselves responsible for the welfare and development of their subject peoples, and for giving them competent administration before they had learned to provide it themselves. That change inevitably led to the dissolution of empire, and to a consensus that the time for empires (of which there had been hundreds) was over. The world’s most influential anti-imperialists were British.

 

The idea of a common humanity spread across the globe as the power and influence of the Anglosphere grew. First, this new ideology spread throughout the quarter of the globe’s peoples that were in the British Empire, where different races were learning to live and work together. Next, the Anglosphere’s cultural influence went worldwide as Britain’s industrial revolution set off a culture of innovation that resulted in a universal civilization—that is, modernity. As that way of life spread throughout the world, it carried with it the idea of a common humanity.


There’s a simple explanation for what critical race theory calls “white privilege.” Because the Anglosphere developed prosperous modernity and gave it to the world, English-speakers were naturally the first to enjoy it. People initially outside that culture of innovation are still catching up. Asians and Asian-Americans have done this with great success, but critical race theory impedes the progress of other groups by persuading them to demonize the people who created the modern values they have adopted. It betrays those values by stoking racial hatred. Critical race theory tells us that all was racial harmony until racist Europeans disturbed it, but the truth is rather that all was tribal hostility until the Anglosphere rescued us.


Mr. Ellis is a professor emeritus of German literature at the University of California, Santa Cruz, and author, most recently, of “A Short History of Relations Between Peoples: How the World Began to Move Beyond Tribalism.” 



https://www.wsj.com/opinion/critical-race-theory-is-an-inversion-of-history-tribalism-racism-empire-slavery-6334d784?st=oMSHMv&reflink=article_email_share


Davidson College Republican and Davidson College Libertarian Presidents: We stand for free speech at Davidson

March 19, 2025
By Gabriel Russ-Nachamie ’27 and Stephen Walker ’26 The Davidsonian March 19, 2025 Davidson’s public commitment to free expression is admirable, but recent anti-speech actions by the College contradict its guarantees to students and set dangerous pro-censorship precedents. This paradox threatens to stifle the open discourse we as a community all grow and benefit from. For context, a 2021 press release announcing Davidson’s commitment to freedom of expression states the College intends “to build a culture where everyone can participate and be heard” and acknowledges that “freedom of expression can’t exist when some people are barred from the conversation” solely on account of allegations that their speech is seen as wrong or offensive. Davidson’s pledge in the free expression statement itself commits the College to upholding protections of student expression for all because “Dissenting voices cannot and should not be censored.” Recent actions against the College Young Americans for Freedom (YAF) chapter and its president, Cynthia Huang ‘25, threaten to undo these efforts in ways harmful to each and every one of us. In a letter published by YAF’s Davidson chapter, the College accused Huang of “Harassment” for publishing political content online and distributing pamphlets that “allegedly includes misinformation” promoting “Islamophobia” and “Transphobia” that made students report feeling “threatened and unsafe on campus.” Davidson offered to “resolve” the matter by forcing Huang to either admit responsibility for the alleged violation and agree to an “Accountability Plan” demanding action to avoid further sanction or a “Code of Responsibility Council Hearing,” which is reserved for actions constituting “serious prohibited conduct in a single incident or a persistent pattern of less severe prohibited conduct,” according to Davidson’s student handbook. The content that triggered this response was political material responding to ideas and policies the YAF chapter disagreed with. It is wrong to classify disagreement as harassment simply because the disagreement “offended” students. The content in question was meant to spark discourse surrounding certain political policies and ideologies. According to Davidson’s own standards, this content should be protected speech. The content that Huang faces potential sanctions for did not explicitly or implicitly promote any action against specific people or groups on account of their identities. For example, the pamphlet from YAF notes the link between Islamic fundamentalist theology and Hamas. However, this is not “Islamophobic” but a historical and scholarly argument about justifications of violence that rely upon religious interpretations. In fact, Hamas is an acronym that stands for the “Islamic Resistance Movement” and the group uses Islamic theology to justify their actions. Discussing the impact of religion on violence, whether it be Christianity, Judaism, or Islam, is protected speech and not bigotry. The club did not in any way target students and the material was freely available for anyone to engage with or ignore. Serious political disagreement on issues always has and will continue to offend individuals who dislike competing opinions. However, a small group of students being “offended” never justifies institutional backlash against political speech. We are not the only individuals or groups concerned about this restriction on speech. The Foundation for Individual Rights and Expression (FIRE), a nonpartisan national organization dedicated to protecting free speech for all Americans, recently sent a letter to President Doug Hicks ‘90. FIRE urged Davidson to drop the charges against the YAF chapter and change its policies to align with the Chicago Principles of free speech, commonly known as the Chicago Statement which Davidson has allegedly committed to upholding. Adjudicative bodies should not base their decisions purely on perceptions motivated by personal feelings and biases. These actions by the college against YAF risk violating Davidson’s commitment to ensuring free speech and robust debate among students. No threats or harassment against students were included in YAF’s content, and anybody who does not like what they have to say is not being forced to engage with their content in any way. The only discernible motivation for going forward with sanctions is that YAF is a political minority that has questioned political orthodoxies in a way that is upsetting to others. The College’s Commitment to Freedom of Expression was made to protect this type of conduct. The Commitment directly states, “Davidson College’s fundamental commitment is to the principle that debate, discussion, and deliberation may not be suppressed because the ideas put forth are thought by some or even most members of the college community to be offensive or unwise.” Sanctioning YAF for political arguments violates our rights as students and has dangerous implications. The aforementioned press release announcing Davidson’s commitment identifies “self-censorship” as a problem for Davidson and a motivator for its creation of the Commitment to Freedom of Expression statement. When students see that the only person who has spoken out against the majority in a political debate is facing sanctions because others did not like the content that student shared, said administrative action sends a message that dissent is unacceptable. This potentially triggers more self-censorship among all those who may disagree with this and countless other political ideas. As the presidents of the Davidson College Republicans and the Davidson College Libertarians, we stand for the free speech rights of all Davidson students. As a leading liberal arts school receiving taxpayer dollars, Davidson has publicly committed itself to upholding free speech rights for students and faculty. We call on the College to uphold its proclaimed principles and reject punishing students and political clubs for speech that some might disagree with or find offensive. We call on the College administration to change the Code of Responsibility to align with the Chicago Statement, as FIRE argued is crucial for Davidson in its letter to President Hicks. Finally, we firmly reject the anti-intellectual, adolescent mindset that has motivated the support for YAF’s censorship. Unwillingness to coexist with peers you may disagree with is unbecoming of students at such a prestigious institution like Davidson. You can’t take away your peers’ rights just because people’s feelings are hurt. Gabriel Russ-Nachamie ‘27 is an economics and mathematics double major from Lincolnton, NC and can be reached for comment at garussnachamie@davidson.edu. Stephen Walker ‘26 is a political science and English double major from Philadelphia, PA and can be reached for comment at stwalker@davidson.edu. https://thedavidsonian.news/1063/perspectives/davidson-college-republican-and-davidson-college-libertarian-presidents-we-stand-for-free-speech-at-david son/

Jeff Bezos Note to the Washington Post

February 26, 2025
"I shared this note with the Washington Post team this morning:"

Former Governor Weighs In on the Future of DEI at Davidson

February 26, 2025
By James (Jim) Martin '57 The Davidsonian February 26, 2025 As a loyal alumnus, I love Davidson College. There are few things here that I don’t love. Perhaps you feel the same, for similar or different reasons. While privileged to teach chemistry here for twelve years, I got into politics as a Mecklenburg County Commissioner. For five decades since retiring from the faculty to become a member of the US Congress, I followed Davidson mostly in passive ways. My annual giving was modest until I was in a position to increase my donation and deliver a significant gift from Duke Energy while on its Board. This and generous friends endowed Professor Malcolm Campbell’s multidisciplinary Genomics Program and a chair in chemistry honored to support Professor Erland Stevens. While Governor of North Carolina, I received an honorary degree and spoke at graduation. All this is a self-aggrandizing way to say I’m part of Davidson College and fully committed to helping it become the best it can be. This was tested when our Trustees decided that the President and the majority of Trustees need no longer be Christian. I joined eleven other former Trustees in a statement objecting to what we believed would undermine Davidson’s tradition and Statement of Purpose. This angered some alumni, especially recent graduates. You might be amused at how many defended the change simply by denouncing us as “old white men.” This trifling trifecta of accursed identity was true, but ignored thoughtful reasoning. This drew me to an even smaller, unofficial group of concerned alumni, Davidsonians for Freedom of Thought and Discourse ( www.dftdunite.org ). Since 2018, its founders had petitioned Davidson College to adopt the Chicago Principles on Freedom of Expression. Pleading from a conservative viewpoint, they got little respect. Even with support from hundreds of alumni representing a wider range of interests, ages and viewpoints, DFTD continued to be disregarded. In 2021, President Carol Quillen heeded a similar appeal from several faculty members, whose interests weren’t aligned with ours. She appointed me to a group of six chaired by Professor Issac Bailey to compose a Davidson vision for academic freedom of expression reflecting Davidson’s commitment to ideals of diversity. The resulting document containing every element of the Chicago Principles was deferred until the arrival of new President Doug Hicks. With his calm inspiration, earnest discussions among faculty won growing acceptance. In early 2023, “Davidson’s Commitment to Freedom of Expression” was affirmed by a nearly unanimous vote. DFTD found ways to support greater diversity of viewpoints on campus. A student chapter of Free Speech Alliance was founded and DFTD was pleased to provide funding for their and others’ invited speakers. This led individual students to entrust us with suspected violations of their academic freedom. Most alarmingly, we heard about several dozen academic courses with syllabi requiring students to confess themselves “oppressors,” repent and atone . . . religious conditions irrelevant to the subject matter. Ironically, DEI is Latin for “gods.” We learned from other students about an astonishing “mandatory” order that all Davidson athletes attend a one-sided, provocative documentary entitled, “I’m not Racist…am I?” Its message? If you are white, you are racist. If you’re non-white, you can’t be racist. Melanin matters. While we don’t object to anyone studying such controversial notions, we protested the coercive way highly partisan objectives were imposed as a condition for participating. After several months with no assurance that our concerns were taken seriously, we reported this to our subscribers. Our purpose was to bring about a remedy, not punish or accuse any individual as was making national headlines at other schools. We figured some may have felt they were doing what was expected of them. One of us mentioned this campus issue in an interview on Fox News. This exploded into far wider circulation than we had foreseen or intended. Faculty and administration were flooded with vile communications from hundreds of anonymous individuals. At the time, this threatened to damage the reputation of Davidson College as well as DFTD, likely among opposing factions. I see no consequent injury against the College today, and DFTD’s standing has become more respected or tolerated even among some who dispute us. We made a point to welcome Dr. Chloe Poston as DEI Vice President at Davidson. She listened to our encouragement to explore ways to reform those abuses. Was it fair, in the cause of including diversity, to blame students for past discriminatory practices for which they bore no personal responsibility? We were pleased to discover, not long after the fall term began, that every course whose syllabus had defamed students as “oppressors” had dropped the insulting indoctrination. To us, this was good news, reflecting a less divisive and more welcoming attitude on campus. We commend those among faculty, administration, and students whose thoughtful contributions led to these corrections. Other reforms may need attention. Do any departments still require DEI allegiance in ways that filter out conservative scholars? Do students or faculty still feel intimidated to self-censor their thoughts and questions? Will Davidson adopt institutional neutrality for ideological controversies? There’s now the question whether Davidson‘s more welcoming, less doctrinaire approach to inclusion of a wider diversity of attributes, cultures and viewpoints will survive the national backlash against DEI. The federal government has declared a campaign to eradicate any trace of it. Among our DFTD membership we’ve learned to respect divergent views among friends, but I can tell you there is division over this. Some are convinced the same old divisive malpractices will simply be continued behind new titles, concealing the enforcement of identity politics. Others trust that Davidson’s new approach can be a positive model for others. Davidson can demonstrate a standard of healthier assurance that every student, without regard to their culture, religion, attitude, politics or appearance, will be genuinely welcomed and encouraged to grow intellectually, socially and spiritually. Large universities with massive DEI staffing must choose to fold or fight. If Davidson can restore diversity’s original ideals without the partisan excesses, other elite colleges might choose to defend this more sensible approach. The Davidsonian 2/26/25 by Davidsonian - Issuu
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