Here's the worst: In Muncie, a factory town in the east-central part of Indiana, Ross and her cohorts were soliciting support for Obama at malls, on street corners and in a Wal-Mart parking lot, and they ran into "a horrible response," as Ross put it, a level of anti-black sentiment that none of them had anticipated.
"The first person I encountered was like, 'I'll never vote for a black person,' " recalled Ross, who is white and just turned 20. "People just weren't receptive."
"The Worst" that this article has to offer up to condemn White America for not voting for a black person (while applauding all the blacks who are voting for Obama BECAUSE he is black) is a person who said, "I'll never vote for a black person."
Now, for those who may have forgotten.
A little refresher on Hussein,
If you've heard about the "Empowerment Award" bestowed upon Louis Farrakhan by Wright, or about Wright's derogation of "garlic-nosed" Italians (of the ancient Roman variety), then you already know something about Trumpet. Farrakhan's picture was on the cover of a special November/December 2007 double issue, along with an announcement of the Empowerment Award and Wright's praise of Farrakhan as a 20th- and 21st-century "giant." Wright's words about Farrakhan were almost identical to those that, just four months later, led a supposedly shocked Obama to repudiate Wright. The insult to Italians was in the same double issue.
Although the expression "African American" appears in Trumpet, the magazine more typically refers to American blacks as "Africans living in the Western Diaspora." Wright and the other columnists at Trumpet seem to think of blacks as in, but not of, America.
Wright views the United States as a criminal nation. Here is a typical passage: "Do you see God as a God who approves of Americans taking other people's countries? Taking other people's women? Raping teenage girls and calling it love (as in Thomas Jefferson and Sally Hemmings)?" Anyone who does think this way, Wright suggests, should revise his notion of God. Implicitly drawing on Marxist "dependency theory," Wright blames Africa's troubles on capitalist exploitation by the West, and also on inadequate American aid: "Some analysts would go so far as to even call what [the United States, the G-8, and multinational corporations] are doing [in Africa] genocide!"
According to Wright, America's alleged genocide in Africa, as well as its treatment of "Africans in the Western diaspora," both leads to and flows from a single underlying truth: "White supremacy is the bed rock of the philosophical, ideological and theological foundations of this country." So for Wright, it's really not a question of correcting America in the spirit of a loving patriot. America, to Wright, is a kind of alien formation, scarcely less of a "cage" for "Africans in the Western Diaspora" than it was during the days of slavery: "[T]his country is built off, and continues to exist on, the premise of white supremacy." Again and again, Wright makes the point that America's criminality and racism are not aberrations but of the essence of the nation, that they are every bit as alive today as during the slave era, and that America is therefore no better than the worst international offenders: "White supremacy undergirds the thought, the ideology, the theol-ogy, the sociology, the legal structure, the educational system, the healthcare system, and the entire reality of the United States of America and South Africa!" (Emphasis Wright's.)
One of Wright's most striking images of American evil invokes Hurricane Katrina. Here are excerpts of a piece in the May 2006 Trumpet:
We need to educate our children to the reality of white supremacy.
We need to educate our children about the white supremacist's foundations of the educational system.
When the levees in Louisiana broke alligators, crocodiles and piranha swam freely through what used to be the streets of New Orleans. That is an analogy that we need to drum into the heads of our African American children (and indeed all children!).
In the flood waters of white supremacy . . . there are also crocodiles, alligators and piranha!
The policies with which we live now and against which our children will have to struggle in order to bring about "the beloved community," are policies shaped by predators.
We lay a foundation, deconstructing the household of white supremacy with tools that are not the master's tools. We lay the foundation with hope. We deconstruct the vicious and demonic ideology of white supremacy with hope. Our hope is not built on faith-based dollars, empty liberal promises or veiled hate-filled preachments of the so-called conservatives. Our hope is built on Him who came in the flesh to set us free.
Wright opposes "assimilation," expressing displeasure with the likes of Condoleezza Rice, Clarence Thomas, and Colin Powell. He dismisses such blacks as "sell outs." Wright's hostility to assimilation goes beyond classic American expressions of pride in ethnic or religious heritage. For example, Wright claims that "desegregation is not the same as integration. . . . Desegregation did not mean that white children would now come to Black schools and learn our story, our history, our heritage, our legacy, our beauty and our strength!" This, for Wright, is genuine "integration."In that earlier striking passage on the post-Katrina flooding in New Orleans, Wright speaks of his determination to "drum into the heads of our African American children (and indeed, all children!)" the idea that America is flooded with the "crocodiles, alligators and piranha" of white supremacy. That image creates the context for one of Wright's most energetic invocations of "hope":
We are on the verge of launching our African-centered Christian school. The dream of that school, which we articulated in 1979, was built on hope. That hope still lives. That school has to have at its core an understanding and assessment of white supremacy as we deconstruct that reality to help our children become all that God created them to be when God made them in God's own image.
The construction of a school for inner city children undoubtedly falls into the category of the "good works" which nearly everyone recognizes as a benefit bestowed by Trinity Church on the surrounding community, Wright's ideology notwithstanding. But is a school that portrays America as a white supremacist nation filled with predatory alligators and piranha a good work?
Wright's status as a father-figure comes through clearly in the pages of Trumpet. In a Trumpet interview, Jesse Jackson characterizes Wright as "between a huge father, pastor, preacher, [and] prophet." Wright's young minister protégés call him "Daddy J" and "Uncle J," and perhaps this latter name prompted Obama's reference to Wright as "like an uncle." Obama's longing for a father figure surely gave him a great hunger to get to know what Wright was about. In their first meeting, Wright warned Obama that many considered him too politically radical, and it is simply inconceivable that in 20 years' time someone as sharp as Obama did not grasp the intensely political themes repeated in so much of what Wright says and does. Radical politics is no sideline for Wright, but the very core of his theology and practice.
There can be no mistaking it. What did Barack Obama know and when did he know it? Everything. Always.
Any mention of the White Race, The White Community or White Interests is immediately besieged with accusations of Hate Crime, Prejudice etc.. even though Whites only make up about 13% of the Global population.
Those who wish to compartmentalize the issue by claiming, "yes, but blacks are a minority within the United States," fine. Let's continue then by acknowledging that Whites are a minority within New York City, Chicago, California, Texas etc...
Every race and group, from Jews to Asians are permitted, no ENCOURAGED, to advocate on behalf of their people, except Whites alone.
For Whites to advocate on behalf of their own people has been declared the greatest of sins by a group of hypocrites who viciously and violently promote their own races...
"White people have legitimate ethnic interests....I don't like to use words like white supremacists. You could say that Koreans in Korea are Korean supremacists if they want to maintain their culture. It is kind of a loaded word; it is a politically charged word of the left, basically, to pathologize any sense of having an ethnicity and culture by people like me. I reject that."
-Prof. Kevin MacDonald