The Sweet Sadism of Bullying Whites

Let’s workshop this poem about some of the quirky demands concocted in the race-mongering fantasies of so-called "antiracists"

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The Sweet Sadism of Bullying Whites

Behold our world where, almost as if some secret hand were intending to breed them into moral cripples insensitive to the aims and feelings of others and motivated by a desire to dominate, more and more blacks—unable to resist participating in the sweet sadism of bullying whites, an intoxicating punking-program emboldened no longer just by middle-school peers chortling demonic observations (“White boy cryin’ cuz we ran his shit”) but by society at large—more and more are becoming hooked on seeing how much whitey will take, on seeing how high crackers will jump at the whip crack of that insidiously innocuous order “Do better!” (so commonly used against them today), on seeing honkeys shook—like parents of out-of-control terrors—enough to cave to the quirkiest demands:

that whites not come to see the black-power Disney film on opening weekend (on grounds that “black people want to feel safe” and that “black people deserve a chance to experience their own cultural artifacts first for once—the first damn sip, for once!—without some white person sucking all the black joy out of the experience”);

or that whites—on threat of being slammed with the gotcha label of “racism”—treat as respectful citizens, and swallow back any urge to recoil from, even black people acting out baitingly degenerate behaviors in public (smoking blunts and screaming curses like “nigga,” twerking to blasting music of extreme violence and sexuality, ruining St. Patrick’s Day celebrations with stabbings and shootings, shoplifting and lobbing hate speech and blowing crack smoke at Asian and African and especially white people on the subway);

or that the university enforce no-whites-on-campus days on grounds that “people of color, especially students, need a space to heal from the daily aggressions they endure in white spaces" since, after all, (1) “whiteness by its very nature gentrifies and suffocates” (meaning, more concretely, that “white eyes and ears and voices, infesting every space, make it impossible for people of color to express themselves freely and be heard”) and (2) “only through conscious abstention can white bodies begin to atone for the centuries-old theft and erasure still thriving today”;

or that white attendees of concerts and music festivals not only pay a higher entrance fee (given that they own all the power), but also sit down (still and expressionless) during black songs involving murder and drug use (“this way they do not celebrate black pain”) and even during black songs involving love and uplift (“this way they do not steal black joy, for even mere head bopping radiates from them the paternalistic message ‘Yes, this is a better way to be black’”);

or that white consumers be disincentivized or even disallowed from leaving negative online reviews of black-owned businesses because “we must prioritize amplifying black voices in a commerce landscape already skewed against black success” and “the reality is that whiteness finds it next to impossible to avoid injecting antiblackness even in its most well-intentioned expressions (‘While my experience overall was excellent, I really wish [blah, blah, blah]’)”;

or that whites, whatever rheumatoid stiffness they might have or however cold it might be, not rub their hands in public or at least apologize if caught doing so (since that gesture, being “close enough” to a known white-supremacist gesture, “undermines the ability of black bodies to heal” and “fosters a toxic atmosphere of domination and oppression” and “serves as a physical manifestation of white nervousness around black people, which reduces kings and queens to frights—‘spooks’ is the word—straight from the jungle”);

or that white employees, plucked from their cubicles at random, be asked—for the sake of “making nonwhite employees feel more at home here at Wrest Corp” and for “seeing which whites show signs of resistance to the request (and so signs of being unqualified in today’s workplace”—to swear off (live, to the rest of the sunless room aglow in drop-ceiling florescence) all allegiance to white supremacy and to pledge both to undergo antiracist training and to leverage their privilege to bring about a more equitable future;

or that white teachers begin and end every class with a verbal acknowledgment (1) of the land having been fed with black blood and (2) of “the land continuing to be fed with black blood” and (3) of their own “inevitable participation in and benefits from the total war against black bodies” and (4) of their own “commitment to restraining and redirecting the appetites of whiteness,” making sure this “quadripartite ritual of safe-space pedagogy” never become—like so many school-day pledges of allegiance throughout history—mere rote motions to go through or some sort of sigh-worthy chore (since “whites not being all in—something blacks can intuit—could only read as subversive mockery, a mockery more traumatic to black students than simply not performing the ritual at all”);

or that white-owned businesses allocate a percentage of their shelf space or services exclusively for black entrepreneurs, without expectation of rent or profit sharing, as a matter of “reparative justice to counterbalance the economic disenfranchisement faced by black communities.”

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