“Political Correctness:” A Short History of an Ideology Edited by William S. Lind A Product of the Free Congress Foundation November, 2004 Introduction As Russell Kirk wrote, one of conservatism’s most important insights is that all ideologies are wrong. Ideology takes an intellectual system, a product of one or more philosophers, and says, “This system must be true.” Inevitably, reality ends up contradicting the system, usually on a growing number of points. But the ideology, by its nature, cannot adjust to reality; to do so would be to abandon the system. Therefore, reality must be suppressed. If the ideology has power, it uses its power to undertake this suppression. It forbids writing or speaking certain facts. Its goal is to prevent not only expression of thoughts that contradict what “must be true,” but thinking such thoughts. In the end, the result is inevitably the concentration camp, the gulag and the grave. While some Americans have believed in ideologies, America itself never had an official, state ideology – up until now. But what happens today to Americans who suggest that there are differences among ethnic groups, or that the traditional social roles of men and women reflect their different natures, or that homosexuality is morally wrong? If they are public figures, they must grovel in the dirt in endless, canting apologies. If they are university students, they face star chamber courts and possible expulsion. If they are employees of private corporations, they may face loss of their jobs. What was their crime? Contradicting America’s new state ideology of “Political Correctness.” But what exactly is “Political Correctness?” Marxists have used the term for at least 80 years, as a broad synonym for “the General Line of the Party.” It could be said that Political Correctness is the General Line of the Establishment in America today; 2 certainly, no one who dares contradict it can be a member of that Establishment. But that still does not tell us what it really is. This short book, which Free Congress has decided to make available free over its website, seeks to answer that question. It does so in the only way any ideology can be understood, by looking at its historical origins, its method of analysis and several key components, including its place in higher education and its ties with the Feminist movement. Finally, it offers an annotated bibliography for those who wish to pursue the subject in greater depth. Perhaps the most important question facing Americans today is, “Do we really want America to be an ideological state?” Because conservatives know where all ideologies lead, our answer, resoundingly, is “NO!” But if we expect to prevail and restore our country to full freedom of thought and expression, we need to know our enemy. We need to understand what Political Correctness really is. As you will soon see, if we can expose the true origins and nature of Political Correctness, we will have taken a giant step to its overthrow. William S. Lind 3 Chapter 1 What is “Political Correctness”? by William S. Lind Most Americans look back on the 1950s as a good time. Our homes were safe, to the point where many people did not bother to lock their doors. Public schools were generally excellent, and their problems were things like talking in class and running in the halls. Most men treated women like ladies, and most ladies devoted their time and effort to making good homes, rearing their children well and helping their communities through volunteer work. Children grew up in two–parent households, and the mother was there to meet the child when he came home from school. Entertainment was something the whole family could enjoy. What happened? If a man from America of the 1950s were suddenly introduced into America in the 2000s, he would hardly recognize it as the same country. He would be in immediate danger of getting mugged, carjacked or worse, because he would not have learned to live in constant fear. He would not know that he shouldn’t go into certain parts of the city, that his car must not only be locked but equipped with an alarm, that he dare not go to sleep at night without locking the windows and bolting the doors – and setting the electronic security system. If he brought his family with him, he and his wife would probably cheerfully pack their children off to the nearest public school. When the children came home in the afternoon and told them they had to go through a metal detector to get in the building, had been given some funny white powder by another kid and learned that homosexuality is normal and good, the parents would be uncomprehending. In the office, the man might light up a cigarette, drop a reference to the “little lady,” and say he was happy to see the firm employing some Negroes in important positions. Any of those acts would earn a swift reprimand, and together they might get him fired. When she went into the city to shop, the wife would put on a nice suit, hat, and possibly gloves. She would not understand why people stared, and mocked. And when the whole family sat down after dinner and turned on the television, they would not understand how pornography from some sleazy, blank-fronted “Adults Only” kiosk had gotten on their set. 4 Were they able, our 1950s family would head back to the 1950s as fast as they could, with a gripping horror story to tell. Their story would be of a nation that had decayed and degenerated at a fantastic pace, moving in less than a half a century from the greatest country on earth to a Third World nation, overrun by crime, noise, drugs and dirt. The fall of Rome was graceful by comparison. Why did it happen? Over the last forty years, America has been conquered by the same force that earlier took over Russia, China, Germany and Italy. That force is ideology. Here, as elsewhere, ideology has inflicted enormous damage on the traditional culture it came to dominate, fracturing it everywhere and sweeping much of it away. In its place came fear, and ruin. Russia will take a generation or more to recover from Communism, if it ever can. The ideology that has taken over America goes most commonly by the name of “Political Correctness.” Some people see it as a joke. It is not. It is deadly serious. It seeks to alter virtually all the rules, formal and informal, that govern relations among people and institutions. It wants to change behavior, thought, even the words we use. To a significant extent, it already has. Whoever or whatever controls language also controls thought. Who dares to speak of “ladies” now? Just what is “Political Correctness?” “Political Correctness” is in fact cultural Marxism – Marxism translated from economic into cultural terms. The effort to translate Marxism from economics into culture did not begin with the student rebellion of the 1960s. It goes back at least to the 1920s and the writings of the Italian Communist Antonio Gramsci. In 1923, in Germany, a group of Marxists founded an institute devoted to making the translation, the Institute of Social Research (later known as the Frankfurt School). One of its founders, George Lukacs, stated its purpose as answering the question, “Who shall save us from Western Civilization?” The Frankfurt School gained profound influence in American universities after many of its leading lights fled to the United States in the 1930s to escape National Socialism in Germany. The Frankfurt School blended Marx with Freud, and later influences (some Fascist as well as Marxist) added linguistics to create “Critical Theory” and “deconstruction.” These in turn greatly influenced education theory, and through institutions of higher education gave birth to what we now call “Political Correctness.” The lineage is clear, and it is traceable right back to Karl Marx. The parallels between cultural Marxism and classical, economic Marxism are evident. Cultural Marxism, or Political Correctness, shares with classical Marxism the vision of a “classless society” i.e., a society not merely of equal opportunity, but equal condition. Since that vision contradicts human nature – because people are different, they end up unequal, regardless of the starting point – society will not accord with it unless forced. So, under both variants of Marxism, it is forced. This is the first major parallel 5 between classical and cultural Marxism: both are totalitarian ideologies. The totalitarian nature of Political Correctness can be seen on campuses where “PC” has taken over the college: freedom of speech, of the press, and even of thought are all eliminated. The second major parallel is that both cultural Marxism and classical, economic Marxism have single-factor explanations of history. Classical Marxism argues that all of history was determined by ownership of the means of production. Cultural Marxism says that history is wholly explained by which groups – defined by sex, race and sexual normality or abnormality – have power over which other groups. The third parallel is that both varieties of Marxism declare certain groups virtuous and others evil a priori, that is, without regard for the actual behavior of individuals. Classical Marxism defines workers and peasants as virtuous and the bourgeoisie (the middle class) and other owners of capital as evil. Political Correctness defines blacks, Hispanics, Feminist women, homosexuals and some additional minority groups as virtuous and white men as evil. (Political Correctness does not recognize the existence of non-Feminist women and defines blacks who reject Political Correctness as whites). The fourth parallel is in means: expropriation. Economic Marxists, where they obtained power, expropriated the property of the bourgeoisie and handed it to the state, as the “representative” of the workers and the peasants. Cultural Marxists, when they gain power (including through our own government), lay penalties on white men and others who disagree with them and give privileges to the groups they favor. Affirmative action is an example. Finally, both varieties of Marxists employ a method of analysis designed to show the correctness of their ideology in every situation. For classical Marxists, the analysis is economic. For cultural Marxists, the analysis is linguistic: deconstruction. Deconstruction “proves” that any “text,” past or present, illustrates the oppression of blacks, women, homosexuals, etc. by reading that meaning into words of the text (regardless of their actual meaning). Both methods are, of course, phony analyses that twist the evidence to fit preordained conclusions, but they lend a “scientific” air to the ideology. These parallels are neither remarkable nor coincidental. They exist because Political Correctness is directly derived from classical Marxism, and is in fact merely a variant of Marxism. Through most of the history of Marxism, cultural Marxists were “read out” of the movement by classical, economic Marxists. Today, with economic Marxism dead, cultural Marxism has filled its shoes. The medium has changed, but the message is the same: a society of radical egalitarianism enforced by the power of the state. Political Correctness now looms over American society like a colossus. It has taken over both political parties – recent Republican conventions were choreographed according to its dictates, while cultural conservatives were shown the door – and is enforced by many laws and government regulations. It almost totally controls the most 6 powerful element in our culture, the entertainment industry. It dominates both public and higher education: many a college campus is a small, ivy-covered North Korea. It has even captured the clergy in many Christian churches. Anyone in the Establishment who departs from its dictates swiftly ceases to be a member of the Establishment. The remainder of this short book will explore the subject of Political Correctness further: its history, its method of analysis (deconstruction), and the means by which it has attained its influence, especially through education. But one more question must be addressed at the outset, the most vital question: how can Americans combat Political Correctness and retake their society from the cultural Marxists? To that end, it is not sufficient to criticize Political Correctness. It tolerates a certain amount of criticism, even gentle mocking. It does so through no genuine tolerance for other points of view, but in order to disarm its opponents, to let itself seem less menacing than it is. The cultural Marxists do not yet have total power, and they are too wise to appear totalitarian until their victory is assured. Rather, those who would defeat cultural Marxism must defy it. They must use words it forbids, and refuse to use the words it mandates; remember, sex is better than gender. They must shout from the housetops the realities it seeks to suppress, such as the facts that violent crime is disproportionately committed by blacks and that most cases of AIDS are voluntary, i.e., acquired from immoral sexual acts. They must refuse to turn their children over to public schools. Above all, those who would defy Political Correctness must behave according to the old rules of our culture, not the new rules the cultural Marxists lay down. Ladies should be wives and homemakers, not cops or soldiers, and men should still hold doors open for ladies. Children should not be born out of wedlock. Open homosexuals should be shunned. Jurors should not accept race as an excuse for murder. Defiance spreads. When other Americans see one person defy Political Correctness and survive – and you still can, for now – they are emboldened. They are tempted to defy it, too, and some will. The ripples from a single act of defiance, of one instance of walking up to the clay idol and breaking off its nose, can range far. There is nothing the Politically Correct fear more than open defiance, and for good reason; it is their chief vulnerability. That should lead cultural conservatives to defy cultural Marxism at every turn. While the hour is late, the battle is not decided. Very few Americans realize that Political Correctness is in fact Marxism in a different set of clothes. As that realization spreads, defiance will spread with it. At present, Political Correctness prospers by disguising itself. Through defiance, and through education on our own part (which should be part of every act of defiance), we can strip away its camouflage and reveal the 7 Marxism beneath the window-dressing of “sensitivity,” “tolerance” and “multi- culturalism.” Who dares, wins. 8 9 Chapter II The Historical Roots of “Political Correctness” by Raymond V. Raehn America is today dominated by an alien system of beliefs, attitudes and values that we have come to know as “Political Correctness.” Political Correctness seeks to impose a uniformity of thought and behavior on all Americans and is therefore totalitarian in nature. Its roots lie in a version of Marxism which seeks a radical inversion of the traditional culture in order to create a social revolution. Social revolution has a long history, conceivably going as far back as Plato’s Republic. But it was the French Revolution of 1789 that inspired Karl Marx to develop his theories in the nineteenth century. In the twentieth century, the success of the Bolshevik Revolution of 1917 in Russia set off a wave of optimistic expectation among the Marxist forces in Europe and America that the new proletarian world of equality was finally coming into being. Russia, as the first communist nation in the world, would lead the revolutionary forces to victory. The Marxist revolutionary forces in Europe leaped at this opportunity. Following the end of World War I, there was a Communist “Spartacist uprising in Berlin, Germany lead by Rosa Luxemburg; the creation of a “Soviet” in Bavaria led by Kurt Eisner; and a Hungarian communist republic established by Bela Kun in 1919. At the time, there was great concern that all of Europe might fall under the banner of Bolshevism. This sense of impeding doom was given vivid life by Trotsky’s Red Army invasion of Poland in 1919. However, the Red Army was defeated by Polish forces at the battle of the Vistula in 1920. The Spartacist, Bavarian Soviet and Bela Kun governments all failed to gain widespread support from the workers and after a brief time they were all overthrown. These events created a quandary for the Marxist revolutionaries in Europe. Under Marxist economic theory, the oppressed workers were supposed to be the beneficiaries of a social revolution that would place them on top of the power structure. When these revolutionary opportunities presented themselves, however, the workers did not respond. The Marxist revolutionaries did not blame their theory for these failures. They blamed the workers. One group of Marxist intellectuals resolved their quandary by an analysis that focused on society’s cultural “superstructure” rather than on the economic substructures as Marx did. The Italian Marxist Antonio Gramsci and Hungarian Marxist Georg Lukacs contributed the most to this new cultural Marxism. Antonio Gramsci worked for the Communist International during 1923-24 in Moscow and Vienna. He was later imprisoned in one of Mussolini’s jails where he wrote 1