MAY COONTAIN MARKUP

By W.E.B.DuBois

"The Gift of Black Folk" is a thought-provoking exploration of the invaluable contributions and enduring legacy of Black individuals throughout history. From art and music to science and civil rights, this book delves into the profound impact that Black individuals have had on shaping our world. Through detailed research and compelling storytelling, it sheds light on often overlooked achievements and celebrates the richness of Black culture. A must-read for anyone interested in gaining a deeper understanding of the remarkable gifts that Black folk have bestowed upon society.

Square One Pub., 2009, 198 pages

By Julien Bellaiche

On 2 August 2023, a federal jury sentenced Robert Gregory Bowers to death for committing the deadliest antisemitic attack in the history of the United States. Five years earlier, on 27 October 2018, he entered the Tree of Life synagogue in Pittsburgh and opened fire on worshippers who had gathered to celebrate Shabbat, one of the most important ritual observances in Judaism. Eleven people were killed and seven more injured.

While in custody, Bowers reportedly expressed demographic conspiracy beliefs to explain his act. These narratives claim that ethnic, religious or national groups are under threat of eradication by outsiders due to demographic changes resulting from plots instigated by diverse sets of actors.

This report examines the ideological underpinnings of the Pittsburgh synagogue attack and its long-term impact on the extreme right five years later. It does so by delving into the key narratives that motivated Bowers’ act and assessing their influence on subsequent attacks and plots. It then investigates the ways in which the attack and the attacker continue to be referenced and glorified in extreme-right communities online.

Key Findings

This report traces the history of demographic conspiracy theories in the far right in the West back to the 19th and early 20th centuries, when French discourses of “replacement” resonated with fears of miscegenation in the United States. These discourses shaped alternately the figures of Jews, Muslims, immigrants and progressive forces as racialised collectives plotting the eradication of White people and/or Western cultures. Over a number of years, these discursive trends interlaced and merged to produce labelled demographic conspiracy theories, which are known today under various names such as the “White Genocide” and the “Great Replacement” theories.

An analysis of Bowers’ activity on the social media platform Gab highlights the role demographic conspiracy theories played in Bowers’ interpretations and representations of social realities. These narratives helped shape the image of Jews as enablers of an alleged invasion of migrants endangering the future of White people.

In the context of White supremacist attacks, Bowers’ influence is linked to broader conspiracy beliefs that view the alleged struggle for the survival of the “White race” against concerted annihilation attempts as central. Other attackers who cited Bowers as a role model displayed various demographic conspiracy beliefs, picked different targets, but praised one another as committed “ethno-soldiers” sacrificing themselves for the cause of preserving the “White race”.

Despite his relatively modest popularity, Bowers remains regularly commemorated and glorified within extreme-right communities online five years later. “Screw your optics, I’m going in”, his last words on Gab, turned into a popular slogan used as a catchphrase to incite violence. Bowers was also introduced into militant accelerationists’ pantheon of “saints” and was regularly promoted as a holy figure within these online communities.

London: King’s College London , Washington, DC: George Washington University, Program on Extremism,. 2023. 48p.

by Charles Fain Lehman

Since the 2020 “racial reckoning,” there has been increased political momentum behind reparations for slavery. Debates about reparations have moved from the halls of academia to legislatures in California and a number of cities. Americans and their leaders are increasingly asking: Are reparations justified at all? And, if so, who should get how much? This report concerns itself with a different question: Who pays for reparations? Reparations are a form of compensation for historical injustice. But many Americans did not have any ancestors present in the country at the time that injustice was committed. It is hard to argue that Americans whose ancestors arrived after 1860 should be on the hook for the costs of reparations. What fraction of nonblack Americans have ancestors who arrived after the end of the Civil War? Using demographic modeling techniques, this report pegs the figure as high as 70%, including more than half the non-Hispanic white population. These Americans are the descendants of immigrants who came to the U.S. either in the first great wave of immigration in the late nineteenth and early twentieth centuries, or in the second great wave, begun in 1965 and still ongoing today. Many of these more recent arrivals are at the top of America’s economic distribution. Indeed, the recent-arrival share of top wealth earners is likely only to grow in coming years, given the prevalence of immigrants and children of immigrants at the head of top businesses. This means that the base of people and wealth that could plausibly be taxed for reparations is shrinking and will continue to shrink for the foreseeable future. This dynamic plays out in other areas of social policy. Any transfer or subsidy proposal that is justified by historical injustice—e.g., affirmative action—will lose legitimacy as the population changes. This is an important, and often overlooked, feature not only of the reparations debate but of debates about such proposals in general. great period, beginning in 1965 and extending to the present. This second group, furthermore, is represented among the wealthiest Americans and American households, challenging the feasibility of a “soak the rich” approach to reparations. Even if we otherwise grant the arguments for reparations, this basic demographic fact—that a majority of nonblack Americans are attributable to post–Civil War immigration—throws a wrench into the reparations project. Publicly funded reparations for slavery will entail taking money from tens of millions of people who are not—even under assumptions of inherited guilt that are already wildly at odds with the American tradition—plausibly responsible for slavery. To ask the question “Who pays?” produces uncomfortable answers for those who would like to see reparations paid.

New York: Manhattan Institute, 2023. 26p.

USED BOOK. MAY CONTAIN MARK-UP

By Jack Temple Kirby

FROM THE PREFACE: “The New South Entered the American language at least as early as 1866, when Georgia's Benjamin H. Hill proclaimed the miraculous transformation of the former Confederacy to a New York audience. By new Hill meant a South unburdened of slavery, secessionist feeling, and a host of habits and practices out of step with industrializing, urbanizing America. Hill's successor as New South spokesman, the Alanta publisher Henry W. Grady went much furtier. During the 1880s Grady and like-minded colleagues declared that southerners had become creatures of the bourgeois world-entrepreneurs, mechanics, hustlers--progressives who had put the primitive worlds of the village, farm, and plantation behind them. So positive and eloquent were Grady and his generation of publicists that after most of them were dead, serious scholars of the early twentieth century ac- cepted their proclamations as truth. Subsequently, the hyperbole and fraud of this rhetorical New South….”

Baton Rouge and London. Louisiana State University Press. 1987. 407p.