Do Human Races Exist? –Main Article

Do Human Races Exist?

Thomas Allen

Do human races exist? I discussed this issue in comments to two different articles. First, I discussed it with RN1 in comments to an article in “We Love Trump Report”: “Boston Mayor Defends Sending Out Invitations For Segregated Holiday Party” by Russell Bartlett at https://wltreport.com/2023/12/14/boston-mayor-defends-sending-invitations-segregated-holiday-party/. Second, I discussed it with RN2 in comments to an article in The New American: “Burundi’s President Calls for Public Execution of Homosexuals”  by Angeline Tan January 2, 2024, at https://thenewamerican.com/world-news/africa/burundis-president-calls-for-public-execution-of-homosexuals/#comment-6359761180. I have changed the pseudonyms of the commenters to protect the guilty. The discussions are in the appendices.

If human races do not exist, how can racial discrimination occur? How can a nonexistent race discriminate against a nonexistent race? Further, if races do not exist, then White supremacy and White privileges cannot exist because the White race does not exist. Yet, progressives and liberals who are the most adamant in the notion that races do not exist are the most vociferous at decrying White supremacy and White privilege.

Most progressives and liberals claim that the various human races are social constructs and do not exist genetically. Many conservatives, such as RN1 and RN2, act as though they agree with them. Conservatives do so by asserting that only one race, the human race, exists; races are merely artificial constructs created by evolutionists. Most proponents of the racial social construct theory are racial nihilists, who believe that human races do not exist or if they do, they are irrelevant. 

According to the racial social construct theory, genetics does not determine a person’s race; societies’ arbitrary choice and selection determine it. Consequently, if races are social constructs, then merely abolishing the White racial construct can abolish White privileges and White supremacy.

The best answer that racial nihilists, like RN1 and RN2,  can give to the question of racial discrimination is that the races exist as social constructs, and, therefore, they and their names are fluid and can change at a whim. (In a limited sense, this is true of everything in nature. The names of everything in the universe can and do change from one culture to another and from one era to another. However, the substance or essence of the thing whose name is changed remains the same.) However, contrary to their belief, the genetics of the races is fixed and cannot change — unless the theory of evolution is correct.

Moreover, many White conservatives, like RN1 and RN2, pride themselves on denying the existence of races or at least not noticing a person’s race. They declare that only one race exists: the human race. Are these conservatives ignorant, stupid, liars, or self-deceivers? Even the nonwhites whom these conservatives seem to be trying to placate openly admit the existence of genetic races. These conservatives are racial nihilists who are practicing the new morality of sacrificing their own race, the White race (a.k.a. Aryan, Adamite, or Homo albus), on the altar of humanity. (See "Old Morality – New Morality” by Thomas Allen.)

Although racial nihilists, most of whom are Whites, claim that human races do not exist, nearly all nonwhites claim that they do exist. Thus, nonwhites show more intelligence and honesty concerning race than do White racial nihilists. (See “Views on Race” by Thomas Allen.)

People who assert that only one race exists are calling Moses and God liars. God  through Moses declares in Deuteronomy 23:2, “No half-bred [mongrel] may be admitted to the assembly of the Yahweh; not even his descendants to the tenth generation may be admitted to the Assembly of Yahweh.” (See “Commentary on Deuteronomy 23:2” by Thomas Allen.) If only one race exists, mongrels cannot exist. Since, according to the Bible, mongrels exist, then more than one race must exist.

Also, Jeremiah writes, “Can the Ethiopian change his skin or the leopard his spots?” (Jeremiah 13:23a). (See "Jeremiah on the Fixity of Race" by Thomas Allen.) The implication is that a leopard cannot change its spots. God created the leopard the way it is; genetics fixes its appearance, character, temperament, etc. Likewise, the Ethiopian cannot change his skin. That is, when God created the Melanochroi and the other races, he genetically fixed their physical appearances and genetically influenced their intelligence, character, temperament, etc. Therefore, the racial characteristics of the human races are fixed and cannot change. They are immutable because God fixed them when he created the races. (Although both RN1 and RN2 give God the credit for creating man, they do not give Him credit for creating the various human races. Instead, they resort to Darwinism, although they deny that they are doing so.)

Nearly all race deniers like RN1 and RN2 confuse race, which is genetic, with ethnicity, which is cultural. Almost everyone can distinguish between a Norwegian and a Swede, who are Aryans (Whites) of the Nordic racial type, on the one hand, and a Zulu and a Tswana, who are Negroes (Blacks) of the Bantu racial type, on the other hand. Anyone who claims that he cannot tell the difference is either brain-dead or a liar. However, almost no one can distinguish between Norwegians and Swedes based on physical appearance. Likewise, almost no one can distinguish between Zulus and Tswana based on physical appearance. Norwegians and Swedes are ethnicities of the Aryan race, and Zulus and Tswana are ethnicities of the Negro race. Thus, races and ethnicities are not the same. Ethnicities are subdivisions of a race and are based on culture. (See “Some Comments on Race and Ethnicity” by Thomas Allen for further explanation of the differences between race and ethnicity.) 

Furthermore, a person’s race can be identified with a high degree of accuracy from his skeleton (see “Skeleton Differences of Human Races” by Thomas Allen). Moreover, a person’s race can also be identified with a high degree of accuracy from his blood (see “Of One Blood” by Thomas Allen). Also, races differ significantly in nonphysical characteristics (see "Nonphysical Racial Differences” by Thomas Allen).

Human races are as genetically fixed as are human sexes. (Nevertheless, human races [species] can crossbreed and produce hybrids, as can some species of Canis [the dog, wolf, coyote, and jackal] and Bos [the gaur and the gayal, the American bison and the yak, the American bison and the wisent, the American bison and the domestic cattle, and the wisent and domestic cattle].) Although RN1 and RN2 recognize some of the genetic differences between the races, they reject the existence of the human races.

Moreover, RN1 and RN2 and people like them claim that human races do not exist because the Bible does not specifically use “race” in the biological sense. If they are consistent, they would argue that fungi and bacteria do not exist because the Bible does not mention them. Yet, these people accept the existence of fungi and bacteria. Many things exist that the Bible does not mention. Because the Bible does not mention “race” does not mean that human races do not exist.

Both RN1 and RN2 are racial nihilists and consider themselves conservatives. While denying that human races exist, they claim that they can distinguish between the human races.

RN2 displaces far more intelligence than does RN1. RN1 can only repeat catchphrases that he has heard or been taught. He believes that only one race, the human race, exists. He shows little understanding of why he believes that human races do not exist other than he has been told that they do not exist. 

At least, RN2 can explain why he believes that human races do not exist. Although he is wrong, he can offer a plausible argument for his belief.

RN1 criticizes Mayor Wu of Boston for not inviting Whites to her party. Then, he has the audacity to declare that “we’re all the same race. The Human race.” If we are all of the same race, then her party could not have been racially segregated, as RN1 and the article assert. How could she apologize to Whites if Whites do not exist? Likewise, like most people of his kind, RN1 confuses race, which is genetic, with ethnicity, which is cultural.

RN2 rejects the notion that God created the human races. According to him, Darwinian principles, such as mutation, natural selection, and adaptation, explain the origin of the various human races. Although he denies that he is an evolutionist, he uses evolutionist principles. Furthermore, he claims that evolutionists created biological classification. Yet, the first known classifier was Adam, who named the animals. Moreover, modern-day biological classification preceded Darwin’s theory of evolution by about a century. 

Although RN2 states that the principle of “each after its kind” is correct, he implies that it does not apply to humans. If true, we should see East Asians producing Negroes regularly. Despite asserting that human races do not exist, he claims that he can distinguish between East Asians and Negroes.

Like many Christian “creationists” who use evolutionary principles to explain the origins of human races, RN2 prefers using “people groups” instead of “race.” Many evolutionists prefer “geographical populations” instead of “race.” 

Moreover, he errs when he states that “species” is a term that evolutionists invented in the fourteenth century. Since the theory of evolution came into being in the nineteenth century, evolutionists could not have invented a term that came into being four hundred years earlier.

Also, when RN2 asserts that God does not prohibit mongrels in His assembly, he errs. As quoted above, Deuteronomy 23:2 clearly states that God does not allow mongrels in His assembly. RN2 claims that this verse means that pagans are not allowed in God’s assembly. Thus, he translates the Hebrew word for “mongrel” as “pagan.” He is the only person whom I have encountered who gives such a translation. Most others erroneously translate the Hebrew word for “mongrel” as a person of “illegitimate birth,” “illicit birth,” “illegitimate or unlawful marriage,” “forbidden marriage,” “born out of wedlock,” or a similar phrase.

Copyright © 2024 by Thomas Coley Allen.

Part 2: Appendices.

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King on Shattered Dreams

King on Shattered Dreams

Thomas Allen

In “Shattered Dreams,” Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 87–97, Martin Luther King, Jr. discusses people’s reactions to shattered dreams and peace. The following is a critical review of King’s essay.

King begins by writing, “One of the most agonizing problems within our human experience is that few, if any, of us live to see our fondest hopes fulfilled.” (P. 87.) (This statement is one of the most truthful ones that King ever wrote.) Continuing, King asks, “Is there any one of us who has not faced the agony of blasted hopes and shattered dreams?” (P. 87.) Then, he comments on the shattered dreams of some famous men. “Shattered dreams are a hallmark of our mortal life.” (P. 88.) (King may have thought that his dreams were shattered just before he died, but they were not. Most came to pass after his death. He failed to live long enough to see the Negro become the White man’s superior. Nor did he live long enough to see himself and the Negro idolized, and one of his speeches become a founding document of modern-day America. Within a few years after his death, America adopted almost everything that he advocated. However, a guaranteed income is one of his dreams that has yet to come true. Though he did not live to see the fulfillment of his dreams, most of them came true. Now that America is on the verge of shattering, have his dreams made America a better place?)

Next, he comments on reactions to shattered dreams. “One possible reaction is to distill all of our frustrations into a core of bitterness and resentment.” (P. 89.) Such people frequently “develop a callous attitude, a cold heart, and a bitter hatred toward God, toward those with whom he lives, and toward himself. Because he cannot corner God or life, he releases his pent-up vindictiveness in hostility toward other people. . . .  He loves no one and requires love from no one. He trusts no one and does not expect others to trust him. He finds fault in everything and everybody, and he continually complains.” (P. 89.) This type of reaction often leads to various physical ailments and mental problems.

About another reaction to shattered dreams, King writes, “Another common reaction by persons experiencing the blighting of hope is to withdraw completely into themselves and to become absolute introverts.” (P. 89.) These people do not enter the lives of others or allow others to enter their lives. “Such persons give up the struggle of life, lose their zest for living, and attempt to escape by lifting their minds to a transcendent realm of cold indifference.” (P. 89.) They become detached from the world, and cynicism often cripples them. Such a person may become schizophrenic. 

Next, King describes a third reaction to shattered dreams. “A third way by which persons respond to disappointments in life is to adopt a fatalistic philosophy stipulating that whatever happens must happen and that all events are determined by necessity. Fatalism implies that everything is foreordained and inescapable.” (P. 90.) These people succumb without resistance to whatever they consider their fate. They believe that they have no freedom and that external forces control them. “To sink in the quicksands of fatalism is both intellectually and psychologically stifling.” (P. 91.) With his discussion of fatalism, he concludes, “But fatalism stymies the individual, leaving him helplessly inadequate for life. Fatalism, furthermore, is based on an appalling conception of God, for everything, whether good or evil, is considered to represent the will of God.” (P. 91.) (An obdurate Calvinist might dispute King on this issue. To the obdurate Calvinist, man is just a robot executing his God-given program. Otherwise, if man had any freedom, God would not be sovereign. [See “God the Great Programer: Predestination Theology” by Thomas Allen.])

Then, King describes how people should react to shattered dreams. “The answer lies in our willing acceptance of unwanted and unfortunate circumstances even as we still cling to a radiant hope, our acceptance of finite disappointment even as we adhere to infinite hope.” (P. 92.) People should accept their shattered dreams, but they should not forget their dreams. They should turn their defeat into an asset.

Next, King turns his discussion to the Negro. “We Negroes have long dreamed of freedom, but still we are confined in an oppressive prison of segregation and discrimination.” (P. 93.) (Negroes have gained their “freedom.” They have been so successful at slaying segregation that many now seek segregation. [See “More Social Issues Related to Blacks” by Thomas Allen.] Negroes have turned discrimination against Negroes into discrimination against Whites. Has this freedom of which King dreamed made the country any better?)

King asks should Negroes conclude that segregation is God’s will and resign themselves to it. (If they believed the Bible, they should have because the Bible teaches segregation and condemns integration. Nevertheless, King does not appear to believe the Bible and, like Lincoln, quotes it to deceive people.)

King condemns the failure to oppose segregation as blasphemy. (Although it is biblically ordained,) segregation is unjust and should be opposed using his “nonviolent” tactics. “By recognizing the necessity of suffering in a righteous cause, we may possibly achieve our humanity’s full stature.” (P. 93.) (The Negro leaders of the civil rights movement did not suffer much, at least not in King’s sense of the word. Most were well-paid and got to integrate with Whites. Unfortunately, the Negro achieved King’s goals not so much by raising the Negro as by pulling down the White race. The decline in educational standards is evidence.)

King writes, “Our present suffering and our nonviolent struggle to be free may well offer to Western civilization the kind of spiritual dynamic so desperately needed for survival.” (P. 94.) (Regrettably, King’s civil rights movement did not provide Western civilization the kind of spiritual dynamic that it needed to survive. What his movement did was to provide Western civilization with evil spirits that have hastened its demise.)

Continuing, King states, “We must accept finite disappointment, but we must never lose infinite hope.” (P. 94.) Following this advice was the secret to the survival of the Negroes’ slave foreparents. (How does King know?) Then, he describes how he saw slavery. (The slaves who survived the trip and were sold in what became the United States were better off than if they had remained in Africa. If they remained in Africa, most likely, their captors would have killed them because they had no value. On the other hand, if no market existed for slaves, they may not have been captured. Nevertheless, most of their descendants would live a better life in slavery than they would have lived in Africa in freedom — although except for the autocratic kings, witch doctors, and perhaps a few others, no one was really free in the Western sense of the word. For whatever reason, most Negroes seemed doomed to live undesirable lives, whether remaining in Africa or living in slavery in the Americas. However, some slaves in the Americas gained their freedom. In Haiti, all slaves became free in 1804, but their lives did not improve and, in some respects, became worse. If given a choice in the 1950s, most Haitians would have gladly left the land of the free to live in the land of segregation and discrimination.)

King remarks that people should not let adversity stop them from pursuing their dreams. Then, he comments on Paul facing adversity. Although Paul never achieved his dream of going to Spain (as far as we know), he never quit doing the Lord’s work. Paul was never complacent. He had learned “the distinction between spiritual tranquility and the outward accidents of circumstances.” (Pp. 95-96.)

King concludes with a brief discussion of peace. To the world, peace is beautiful weather, plenty of money, a body and mind free of aches and pains, and the achievement of dreams. However, these are not true peace. True peace “is a calmness of soul amid terrors of trouble, inner tranquility amid the howl and rage of outer storm, the serene quiet at the center of a hurricane amid the howling and jostling winds.” (P. 96.)

Through faith in Jesus, a person obtains true peace. (I wonder if King ever obtained true peace. If he is judged by his works, it is doubtful.)

In closing, King writes, “Our capacity to deal creatively with shattered dreams is ultimately determined by our faith in God.” (P. 97.) “The Christian faith makes it possible for us nobly to accept that which cannot be changed, to meet disappointments and sorrow with an inner poise, and to absorb the most intense pain without abandoning our sense of hope, for we know . . . in life or in death. . . . ‘that all things work together for good to them that love God, to them who are the called according to his purpose.’” (P. 97.)

In this essay, King discusses various ways people respond to shattered dreams. He offers sage advice on how people should react. This essay is one of his more inspiring ones.

Copyright © 2024 by Thomas Coley Allen.

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White Privilege

White Privilege

Thomas Allen

Whites are accused of having “White Privilege,” which supposedly gives them all sorts of advantages over and at the expense of nonwhites, especially Blacks. “White Privilege” is the unearned assets, advantages, and benefits that White people have merely because they are White. Whites have what they have solely because of their skin color.

   In “White Privilege: Unpacking the Invisible Knapsack,” Peggy McIntosh identifies 50 things that she considers “White Privilege.” Some of them are absurd, irrelevant, and insignificant. A few insult Blacks. Some result from the desire of Blacks to be thought highly of by other Blacks. Even a few are wrong: The opposite is true. However, a few are correct. [See “Black Privilege” by Thomas Allen.]

The following is a short, but incomplete, list of the privileges that Whites have today. They greatly disagree with McIntosh’s list of privileges.

1. The privilege of being second-class citizens in the country that their ancestors founded and built.

2. The privilege of having their God-given unalienable rights as citizens of a State subordinated to civil rights granted by Congress and federal agencies to nonwhites.

3. The privilege of being led by Albusphobic Whites.

4. The privilege of being obligated to be disloyal to the White race.

5. The privilege of not defending the interests of the White race.

6. The privilege of being denied equal rights and equal protection under the law.

7. The privilege of having the legal system weaponized against them (lawfare) instead of having the legal system protect them.

8. The privilege of going to prison for trying to save the life of a Black thug as happened to  Derek Chauvin.

9. The privilege of being the victim of Black criminals (see “The Dirty War: America’s Race War” by Thomas Allen).

10. The privilege of being the only race that can commit hate crimes.

11. The privilege of going to jail for peacefully protesting while nonwhites, especially Blacks, are rewarded for highly destructive riots.

12. The privilege of dying in foreign wars for people and institutions that loathe them.

13. The privilege of not being allowed to hear political speeches at church while nonwhite churches can have political speeches.

14. The privilege of being domestic terrorists.

15. The privilege of having less qualified nonwhites hired for a job instead of more qualified Whites because of race.

16. The privilege of losing their jobs to nonwhites.

17. The privilege of being fired because they are White.

18. The privilege of being victims of affirmative action and racial quotas.

19. The privilege of having nonwhites steal the credit for discoveries, inventions, and works of Whites.

20. The privilege of granting nonwhites benefits and privileges that Whites never enjoyed.

21. The privilege of being sacrificed for racial justice.

22. The privilege of being responsible for the substandard behavior of Blacks.

23. The privilege to support nonwhites.

24. The privilege of having their country destroyed.

25. The privilege of having their culture destroyed.

26. The privilege of having their history destroyed.

27. The privilege of having statues and memorials of Whites destroyed.

28. The privilege of participating in the destruction of statues and memorials of Whites.

29. The privilege of not segregating while nonwhites may segregate.

30. The privilege of not being allowed to attend meetings of nonwhites.

31. The privilege of not discriminating against nonwhites while nonwhites may discriminate against Whites.

32. Privilege of being discriminated against and not being allowed to object to such discrimination without being penalized.

33. The privilege of having nonwhites refer to Whites with racial slurs and being sued if responding by referring to nonwhites with racial slurs.

34. The privilege of being the only race that has to endure hate speech.

35. The privilege of enjoying wokeism.

36. Privilege of being the only race that can be racist.

37. The privilege of not being allowed to speak about race except to degrade Whites.

38. The privilege of worshiping archconservative St. Martin Luther King the Divine. 

39. The privilege of being racial nihilists while not allowed to be racial supremacists or racial preservationists although nonwhites may be racial supremacists or racial preservationists (See “Views on Race” by Thomas Allen.)

40. The privilege of practicing the new morality of scarifying the White race on the altar of humanity while not allowed to practice the old morality of preserving their race although nonwhites can practice the old morality of preserving their races (See “Old Morality – New Morality” by Thomas Allen.)

41. The privilege of being loathed by nonwhites, especially Blacks.

42. The privilege of hating themselves and their race.

43. The privilege of living in environments that are hostile to Whites.

44. The privilege of being victims of racism.

45. The privilege of being marginalized.

46. The privilege of being humiliated.

47. The privilege of feeling guilty about being White.

48. The privilege of being victims of antiwhite inquisitions.

49. The privilege of not having their lives matter.

50. The privilege of having less qualified nonwhites admitted to a university instead of more qualified Whites because of race.

51. The privilege of having their children taught to hate their race.

52. The privilege of not being allowed to protect their children.

53. The privilege of having their education lowered to accommodate nonwhites, especially Blacks.

54. The privilege of enduring diversity training and sensitivity training.

55. The privilege of being indoctrinated with Critical Race Theory.

56. The privilege of not having college courses designed specifically for Whites.

57. The privilege of being stupid and apathetic;

58. The privilege of trying to placate nonwhites whose lust for vengeance can never be satisfied, for example, many Blacks.

59. The privilege of being degraded and bullied for being White.

60. The privilege of being masochists.

61. The privilege of being held to a higher standard than nonwhites.

62. The privilege of being blamed for all of the world’s problems and being considered the cancer of the universe.

63. The privilege of being guilty of all evils until proven innocent, which they can never do.

64. The privilege of the sin of whitism, a sin of which they can never repent.

65. The privilege of kowtowing and groveling to unappreciative nonwhites, especially Blacks.

66. The privilege of begging nonwhites, especially Blacks, for forgiveness for things that Whites have never done.

67. The privilege of being demonized.

68. The privilege of having their reputation destroyed. 

69. The privilege of being penalized because of their massive contribution to mankind.

70. The privilege of being replaced by nonwhites.

71. The privilege of not having a homeland while all other races may have a homeland.

72. The privilege of participating in their own annihilation.

73. The privilege of being abolished, i.e., genocide.

74. The privilege of being the stupidest race to ever exist.

75. The privilege of being the most frightened cowards who ever existed.

According to diversity, inclusion, and equity (DIE) adherents, all the aforementioned White privileges are unearned benefits that Whites enjoy and that give them advantages over other races. Merely by being born White, they earn these privileges. Because of their White supremacy, they refuse to share these privileges with others.

Copyright © 2024 by Thomas Coley Allen.

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King on the Death of Evil upon the Seashore

King on the Death of Evil upon the Seashore

Thomas Allen

In “The Death of Evil upon the Seashore,” Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 75–86, Martin Luther King, Jr. discusses evil, Israelites gaining their freedom from the Egyptians, colonialism, slavery, and segregation. The following is a critical review of King’s essay.

King begins by discussing the reality of evil and comments on the Biblical description of evil. Evil exists; it is real. He remarks, “We see it [evil] expressed in tragic lust and inordinate selfishness. We see it in high places where men are willing to sacrifice truth on the altars of their self-interest.” (P. 76.) Evil is seen “in imperialistic nations crushing other people with the battering rams of social injustice.” (P. 76.) It is also seen in war.

Next, King discusses the Israelites held as slaves in Egypt. “Egypt symbolized evil in the form of humiliating oppression, ungodly exploitation, and crushing domination, and the Israelites symbolized goodness in the form of devotion and dedication to the God of Abraham, Isaac, and Jacob.” (P. 77.) (King uses the Israelite enslavement in Egypt as an analogy. Egypt represents the South, which is evil, and the Israelites represent the Negroes, who are holy.) “Pharaoh [Southerners] stubbornly refused to respond to the cry of Moses [King]. . . .” (P. 77.) When the Israelites were freed from their slavery, they left Egypt. (Here, King departs from his analogy of the Egyptians enslaving the Israelites. When the Israelites gained their freedom from Egyptian oppression, they left Egypt. They did not integrate with the Egyptians. If King were true to his analogy, when he freed the Negroes from the oppression of segregation and discrimination, he would have led them out of the South. Instead, he led them to integrate with their oppressors [Southerners].)

Then, King notes “that evil is recalcitrant and determined, and never voluntarily relinquishes its hold short of a persistent, almost fanatical resistance.” (P. 77.)

Continuing, King notes that the story of the enslavement of the Israelites and their subsequent freedom “is revealed in the contemporary struggle between good in the form of freedom and justice and evil in the form of oppression and colonialism.” (P. 79.) Then, he comments on colonialism. According to King, “most of the Asian and African peoples were colonial subjects, dominated politically, exploited economically, and segregated and humiliated by foreign powers.” (P. 77.) (Most Asian and African countries subjected to European imperialism have a higher standard of living today than they would have without European imperialism.) With a focus on India, he comments on the colonies freeing themselves from European powers.

Next, King discusses the Negro’s struggle for freedom and justice. “In America the Negro slave was merely a depersonalized cog in a vast plantation machine.” (P. 80.) (Southern compassion brought down the South. When the Jewish Dutch slavers brought their leftover slaves that they failed to sell in the Caribbean to Virginia to sell, the Virginians should have refused to buy and let the Dutch dump their unsold slaves in the ocean. Instead, being compassionate, they bought the Negroes and treated them as indentured servants. When they had worked off their purchase price, they were set free. However, one Negro, Anthony Johnson, refused to let his Negro servant go free and got the court to declare him a lifetime servant, i.e., a slave. [See, “Two Great Black Leaders” by Thomas Allen.] Thus, a Negro brought Negro slavery to what would later become the United States.)

King writes, “For more than two hundred years Africa was raped and plundered, her native kingdoms disorganized, and her people and rulers demoralized.” (P. 80.) (He gives the impression that Europeans did the plundering.  On the contrary, Negroes did the plundering. Negroes would raid neighboring tribes and sell their captives to Europeans and Arabs.)

King comments on Jefferson’s opposition to slavery and the agony that it caused him. (However, King does not comment on Jefferson’s recommended solution, which was the physical separation of the races — the Biblical solution.)

Then, King comments on Lincoln and his Emancipation Proclamation. According to King, the Emancipation Proclamation freed the slaves. (Like most people, King fails to understand that the Emancipation Proclamation freed no slaves. It only applied to slaves in areas beyond the control of the Union army. Slaves in the Union States and slaves in the parts of the South controlled by the Union army remained slaves. Moreover, slaves in the South gained their freedom before slaves in the Union States gained theirs.)

Continuing, King declares that although “Negroes enjoyed certain political and social opportunities during the Reconstruction,” Southerners were determined to keep them in slavery. (During Reconstruction, many Southerners were stripped of their political rights. [About the Battle of Gettysburg and Reconstruction, H.L.  Mencken wrote, “The Confederates went into battle free; they came out with their freedom subject to the supervision and veto of the rest of the country — and for nearly twenty years that veto was so effective that they enjoyed scarcely more liberty, in the political sense, than so many convicts in the penitentiary.”] To cope with the sudden flood of ignorant, gullible, freed Negroes on the labor market, the Southern States enacted labor codes modeled after those in the North. However, the federal government quickly voided these codes in the South. Before Lincoln’s War, both free and enslaved Negroes were more integrated in the South than they were in the North. Negro collaboration with carpetbaggers and scalawags during Reconstruction to plunder the South is a root cause of the racial problems in the South. Also, because of the large number of Negroes in the South, the South resorted to statutory regulation of race relations. Because of the small numbers of Negroes in the North, the North could rely on customs, deed restrictions, labor unions, etc. to regulate race relations.) King considers segregation a new form of slavery.

King writes, “Despite the patient cry of many a Moses, they refused to let the Negro people go.” (P. 81.) (When Pharaoh let the Israelites go, they left Egypt. Never did King have any intention of leading the Negroes out of the country. If they were going to leave the country, they would have received a great deal of support and almost no opposition. However, even if King had tried to lead them to another land, most Negroes would not have followed him. Despite segregation, discrimination, and oppression, they knew that life in the United States, even in the South, was better for them than anywhere else that they could go. Nevertheless, the Pharaoh-Moses approach would have solved America’s race problems.)

King approves the Supreme Court’s desegregation ruling. However, the ruling is just the beginning; more is needed. (The more needed was forced integration. The desegregation ruling quickly turned into forced integration. Desegregation allows a student to go to the school of his choice, i.e., a Negro child could go to a White school if he so chooses and vice versa. Integration, like segregation, assigns students to a school based on race. Desegregation quickly degenerated into integration because the only way that a school could prove that it was fully desegregated was to be fully integrated.)

Continuing, King notes, “that evil carries the seed of its own destruction.” (P. 82.) (Being contrary to God’s law, integration is evil and carries the seed of its own destruction. The deterioration of the United States is evidence of this seed of destruction.)

Next, King states, “Because sin exists on every level of man’s existence, the death of one tyranny is followed by the emergence of another tyranny.” (P. 83.) (We are currently living in the tyranny of the civil rights movement, Zionism, and fascism in its various forms.) People in the civil rights movement must “avoid a superficial optimism [and] . . . a crippling pessimism.” (P. 83.) 

Then, King comments on God working in the world. He is convinced that God is on his side. (Except for atheists and perhaps agnostics, most evil-doers are convinced that God is on their side. That God was on King’s side is questionable because what he promoted is contrary to what the Bible teaches. If God were on his side, it is in the sense that He was on the side of the Assyrians and Babylonians when He sent them to punish Israel and the Jews by removing them from their homelands.)

In closing, King discusses some of the evils that Negroes have endured. (First, despite all the evils that have been inflicted on Negroes in America, Negroes in Africa have endured worse evils. Second, all races have suffered from evil.)

Throughout this essay, King uses the analogy of Moses (King) freeing the Israelites (Negroes) and leading them across the Red Sea (out of the country). However, King had no intention of completing the analogy.  He was not going to lead the Negroes out of America or even the South. On the contrary, he wanted to do what God would have prevented Moses from doing. Unlike Moses, who wanted to lead his people from the evils of Egypt, King wanted to integrate his people into the evils of the South. (For King, everything was evil in the South except the Negro and Communists.)

King often implies, if not right out states, that the Bible commands integration and condemns segregation. However, the opposite is true. The Bible contains stories promoting segregation and separation — the Exodus story, which King uses in this essay, is the best known. I know of no stories in the Bible supporting integration and amalgamation. On the contrary, there are stories condemning such acts.

Copyright © 2024 by Thomas Coley Allen.

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King on Transformed Nonconformist

King on Transformed Nonconformist

by Thomas Allen

In “Transformed Nonconformist,” Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 11–20, Martin Luther King Jr. argues against conforming to the status quo. The following is a critical review of King’s essay.

For King, conforming was agreeing with the segregationists. Nonconforming was agreeing with him and the integrationists. Correctly, King writes, “Success, recognition, and conformity are the bywords of the modern world where everyone seems to crave the anesthetizing security of being identified with the majority.” (P. 12.) (Have we not seen this with COVID-19 and its so-called vaccine? Likewise, we have seen this with granting Blacks special privileges and elevating them as the superior race.)

Continuing, King cites Paul urging Christians not to conform to the world. (If he were writing this today and if he were consistent, he would have to condemn integration as conforming with the world and segregation as nonconformity.) Correctly, King writes that we should “be people of conviction, not conformity; of moral nobility, not social respectability.” (P. 12.)

Then, King writes, “When we would yield to the temptation of a world rife with sexual promiscuity and gone wild with a philosophy of self-expression, Jesus tells us that ‘whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.’” (P. 13.) (Regrettably, King did not practice what he preached. He was notorious for his womanizing and infidelity.)

Along with adulterous lust, King cites Jesus’s warning against seeking affluence. Again, citing Jesus, he also condemns choosing comfort over suffering for righteousness.

Next, King quotes Jesus saying that we should love our enemies. (Once more, King falls short of Jesus’s teachings. He displays little love for Southerners and none for segregationists — both of whom he considered his enemies.)

Although Jesus and Paul demanded that people not conform to the world but to live differently, most people are molded by the society in which they live.

Correctly, King writes, “Many people fear nothing more terribly than to take a position that stands out sharply and clearly from the prevailing opinion.” (P. 14.) (Most people fear thinking and having an opinion that differs from those who scream the loudest. Thus, wokeism prevails. King with his “nonviolent” movement was a forefather of today’s wokeism.)

(Although big corporations, primarily through foundations, financed King and other civil rights leaders,) King condemns big corporations and other big institutions. (However, he omits big government from his condemnations.)

Next, King condemns Southerners who oppose segregation and discrimination for not openly stating their opposition. Also, he implies his opposition to the influence of the military-industrial complex and to not allowing Communist China membership in the United Nations. (A few years after King died, Communist China replaced Taiwan in the United Nations.)

Again, King is correct when he writes, “Blind conformity makes us so suspicious of an individual who insists on saying what he really believes that we recklessly threaten his civil liberties.” (P. 15.) (Wokesters fear people who say what they believe and often react violently toward them.) He identifies a person who says what he believes as someone who carries a sign in a protest demonstration. (Some of these people are now serving long prison sentences for protesting the stolen 2020 presidential election.) Included in this group are Southerners who “dare to invite a Negro into his home and join with him in his struggle for freedom.” (P. 15.)

Ardently, King condemns the church because it is “an institution that has often served to crystallize, conserve, and even bless the patterns of majority opinion.“ (P. 15.) (The primary objective of the church before the Reformation was to crystallize, conserve, and bless the majority religious opinion.) He saw the church as the conservator and sanctioner of “slavery, racial segregation, war, and economic exploitation. . . . [T]he the church has hearkened more to the authority of the world than to the authority of God.” (P. 15.) (Since God is a segregationist and even separated the races, the segregationist clergy adheres to the Bible more than the integrationist clergy. Moreover, the Bible does not condemn slavery as a sin. Jesus, Paul, and Peter never ordered slave owners to free their slaves.) Churches should “be the moral guardian[s] of the community.” (P. 15.) (Churches that preach racial segregation were acting as the moral guardians of their communities. They were promoting a policy that preserved the races and, therefore, prevented their genocide. Moreover, churches that were at the forefront of pushing integration and other agendas of King, are now pushing wokeism, sexual perversion [homosexualism, transgenderism, miscegenation, etc.], equality [equity, i.e., equality of outcome and discrimination against Whites], social justice [special privileges and benefits for Negroes], and genocide of the White race [and by that, the genocide of the American Negro].)

Continuing, King condemns preachers who measure their success by the size of their congregation, who are showmen, and who “preach comforting sermons and avoid saying anything from [their] pulpit that might disturb the respectable views of the comfortable members of [their] congregations.” (P. 16.) (Today, such preachers preach the prosperity gospel, preach at mega television churches, or preach the agendas of wokeism and queerdom. Rare is a preacher who teaches the sin of miscegenation. Even rarer is a preacher who teaches the polygenetic origins of the races [species] of humans. Nearly all are evolutionists including those who teach that Adam and Eve are the parents of all races [species of humans]; all of them are monogenists.) 

King argues that integrationists should be nonconformists like the early Christians. (Yet, the early Christians promoted segregation. They wanted to segregate themselves from the pagans instead of integrating with them, which would require them to conform to paganism. Further, because most early Christians never met anyone who was not White, racial issues were of little importance.)

King writes, “Nonconformity in itself, however, may not necessarily be good and may at times possess neither transforming nor redemptive power. . . . Nonconformity is creative when it is controlled and directed by a transformed life and is constructive when it embraces a new mental outlook.” (P. 17.) (Today, the new mental outlook is segregation and separation. Some Negroes and other races are developing this new mental outlook. Most Whites would rather be tortured to death than develop this new mental outlook — at least, openly.)

Next, King argues for “an inner spiritual transformation . . . [to] gain the strength to fight vigorously the evils of the world in a humble and loving spirit.” (P. 18.) (King never seemed to have acquired the inner spiritual transformation.)

Then, King writes, “I confess that I never intend to become adjusted to the evils of segregation and the crippling effects of discrimination, to the moral degeneracy of religious bigotry and the corroding effects of narrow sectarianism, to economic conditions that deprive men of work and food, and to the insanities of militarism and the self-defeating effects of physical violence.” (King’s followers adjusted well to integration, especially King-idolizing conservatives. Most have adjusted to the crippling effects of discrimination against Whites. Many of his Negro followers, such as Black Lives Matter and the Negro rioters of the last 50 years, have adjusted to militarism and physical violence. Instead of being self-defeating, their violence has been highly profitable, especially for the leaders.)

In conclusion, according to King, he and the integrationists were nonconformists. Southerners and segregationists were conformists. Now, the integrationists are the conformists, and the segregationists are the nonconformists. Therefore, since King praised nonconformity, King-idolizers should promote segregation.

Also, King taught that all good Christians are nonconformists and should not conform to the community standards of the majority on racial issues. Since integration is the community standard today, then all good Christians should be segregationists.

If King were alive today, most likely he would condemn nonconformity and urge conformity because most of what he advocated in the 1960s has been accepted and adopted by the majority. When are Whites going to become nonconformists and protest discrimination against Whites using King’s “nonviolent” tactics?

Copyright © 2024 by Thomas Coley Allen.

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King on a Tough Mind and a Tender Heart

King on a Tough Mind and a Tender Heart

Thomas Allen

In “A Tough Mind and a Tender Heart,” Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 1–9, Martin Luther King, Jr. discusses tough-mindedness, soft-mindedness, and tenderheartedness. The following is a critical review of King’s essay.

King begins with what makes a man strong: “The strong man holds in a living blend strongly marked opposites.” (P. 1.) Accordingly, a strong man is the synthesis of opposites. (Needless to say, King considered himself a strong man.)

King envisioned himself as following Jesus’ directions in Matthew 10:16. He saw himself as being as tough as the serpent but as soft as the dove. So, naturally, he saw himself as having a tough mind and a tender heart. (He had neither. He may have had a stubborn mind, but it was dull. Moreover, he displayed little tenderness toward Southerners and especially segregationists.)

Then, King discusses the characteristics of a tough mind: “incisive thinking, realistic appraisal, and decisive judgment.” (P. 2.) Furthermore, a tough mind is sharp, astute, and discerning. It breaks “through the crust of legends and myths and sifting the true from the false.” (In short, a tough mind requires a level of intelligence and intellect that King lacked. A good example of people who lack a tough mind is those who idolize King. They cannot break “through the crust of legends and myths sifting the true from the false.”)

Correctly, King remarks that a tough mind is one of man’s greatest needs. (Unfortunately, a tough mind is almost absent in Whites concerning race.)

King writes, “Nothing pains some people more than having to think.” (He is being generous. He should have written, “Nothing pains most people more than having to think.”)

Continuing, King notes that gullibility is a sign of a weak mind. (An example of weak-minded gullible people is those who believe the government’s and the establishment media’s lies and propaganda about COVID-19 and its so-called vaccine.)

Correctly, King remarks that “authentic channels of information— the press, the platform, and in many instances the pulpit—do not give us objective and unbiased truth.” (P. 3.) (This claim is even more true today. Few people critically judge what they read and hear to discern fact from fiction. People who idolize King are a good example. Moreover, King illustrates that he lacks the toughness of mind to discern — for example, his reliance on Communists.)

Turning to the soft-minded man, King writes “The soft-minded man always fears change. He feels security in the status quo, and he has an almost morbid fear of the new.” (P.3.) For King, most Southerners and all segregationists were soft-minded. Soft-minded people prefer ignorance to knowledge. (Thus, soft-minded people do not see the world as King thinks that they should. Hence, integrationists are tough-minded, and segregationists are soft-minded.)

Then, King notes that dictators manipulate soft-minded people with emotions to submit to the dictators’ will. (King and other civil rights leaders used emotions to incite their followers, both Black and White, because they knew that their followers were soft-minded people.)

Next, King remarks, “Soft mindedness is one of the basic causes of race prejudice.” (P.4.) On the other hand, tough-minded people evaluate the facts before they reach a conclusion — they postjudge. Soft-minded people reach a conclusion before they evaluate the facts — they prejudge. He writes, “Race prejudice is based on groundless fears, suspicions, and misunderstandings.” (P. 5.) (Consequently, King proves that Southerners are tough-minded people concerning racial issues. Instead of prejudging, Southerners postjudge. Having lived, worked, and associated with Negroes for more than 400 years, Southerners have more than 400 years of experience with and knowledge of the Negro. Their knowledge of the Negro far exceeds that of Northern integrationists. Therefore, Southerners are void of racial prejudices. Since integrationists judge Southerners and segregationists before examining the facts, they are soft-minded people; they prejudge and are, therefore, prejudiced.)

Continuing, King asserts that segregationists, whom he considers soft-minded people, want to perpetuate segregation “because Negroes lag behind [Whites] in academic, health, and moral standards.” (P. 5.) According to King, segregation and discrimination caused Negroes to lag behind Whites in academic, health, and moral standards. (After more than 50 years of integration where Negroes have received vastly more benefits and privileges than Whites ever had during the height of Jim Crow and White supremacy, Negroes still lag behind in academic, health, and moral standards. Consequently, the soft-minded people, according to King, were correct and the tough-minded people were wrong. Whatever caused Negroes to lag was not segregation or discrimination.)

(A tough-minded person would have studied the facts and discerned that the shortcomings of Negroes were innate. Segregation did not cause them, so integration would not eliminate them. Consequently, King proves himself to be soft-minded for failing to realize that genetics causes the Negro’s problem and not segregation. However, if King knew it, he was hypocritically deceiving his followers.)

Next, King discusses tenderheartedness. “Tough mindedness without tenderheartedness is cold and detached. . . . The hardhearted person never truly loves.” (Pp. 5-6.) 

A hardhearted person is a utilitarian who values people according to their usefulness to him. “He is unmoved by the pains and afflictions of his brothers.” (P. 6.) (King, his followers, and integrationists in general were unmoved by the pains and afflictions that they brought upon Southerners. Many even enjoyed causing Southerners pain and afflictions. Therefore, they were hardhearted people.)

King notes that hardhearted people may give to charity, but they never give their spirit. “The hardhearted individual never sees people as people, but rather as mere objects or as impersonal cogs in an ever-turning wheel.” (P. 6.) (King insinuates that Southerners who opposed integration did not care about their Negro neighbors. Otherwise, they would have integrated with them. They merely saw Negroes as cheap labor.  Only, Northerners, especially Northern integrationists, saw Negroes as real people who were equal to Whites. On the contrary, Southerners saw Negroes as real, concrete people. Northern integrationists saw Negroes as abstractions. They were merely tools to execute their Dixiephobic war to genocide Southerners. While most Southerners personally interact with Negroes daily, many Northerners may not personally interact with Negroes for a week or more. According to King’s description of hardheartedness, Northerners were more hardhearted than Southerners.)

Continuing, King writes, “To have serpentlike qualities devoid of dovelike qualities is to be passionless, mean, and selfish. To have dovelike without serpentlike qualities is to be sentimental, anemic, and aimless.” (P. 6.) The two need to be combined. (King’s serpent-like qualities far outweighed his dove-like qualities.)

Finally, King writes, that Negroes “cannot win the respect of the white people of the South or elsewhere if we are willing to trade the future of our children for our personal safety and comfort.” (P. 7.) (Negroes succeeded in destroying the respect that Whites had for the White race. Consequently, Negroes failed to gain the respect of Whites. People who cannot respect their own race cannot respect others.)

Concluding, King urges his (so-called) “nonviolent resistance, which combines tough mindedness and tenderheartedness and avoids the complacency and do-nothingness of the soft minded and the violence and bitterness of the hardhearted.” (P. 7.) (King’s tactics were not nonviolent. They were designed to cause violent reactions, and were highly successful in achieving violent responses to provocations — so much for tenderheartedness.)

In closing, King compares himself and his “nonviolent” tactics to God. The Bible shows God’s “tough mindedness in his justice and wrath and his tenderheartedness in his love and grace.” (P. 8.)

Copyright © 2024 by Thomas Coley Allen.

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King on Where We Are Going– Part 2

King on Where We Are Going– Part 2

Thomas Allen

About alliances with churches and church bodies, King writes, “Some churches recognize that to be relevant in moral life they must make equality an imperative.” (P. 159.) An alliance can be made with these churches, and other churches should be shunned. (However, God is no egalitarian. Saved and unsaved people serve as an example. If God were an egalitarian, then all people would either go to heaven and receive the same reward or go to hell and receive the same torment. Since saved people go to heaven and receive different rewards, and unsaved people go to hell and receive different torments, God cannot be an egalitarian; he rejects equality.)

King states, “A primary Negro political goal in the South is the elimination of racism as an electoral issue.” (P. 160.) (This goal has failed. For at least 55 years, Negroes have made racism an electoral issue. Whites ceased making racism an electoral issue decades ago with Whites surrendering unconditionally to the Negro and joining Negroes in the genocide of the White race.) 

Then, King comments on White politicians surrendering to the Negro. He notes, that as more White politicians compete for the Negro bloc vote, the “monolithic white unity based on racism will no longer be possible.” (P. 161.) (Whatever unity that Whites had based on race did collapse as King predicted. However, Negro unity based on racism quickly replaced it and has remained intact ever since.)

Continuing, King comments “that the Negro vote has not transformed the North” (Pp. 161-162) as it was transforming the South. He blames this lack of progress in the North on Northern Negroes having “never used direct action on a mass scale for reforms.” (P. 162.)

Further, King blames the lack of Negro political strength in the North on “the grip of an old tradition on many individual Negroes. They tend to hold themselves aloof from politics as a serious concern. They sense that they are manipulated, and their defense is a cynical disinterest.” (P. 162.) (Thus, Northerners had less concern for Negroes than did Southerners.)

King asserts that Negroes must use their political strength (i.e., governmental coercion) to achieve their goals. (So much for nonviolence.) They cannot do it with economic power or through culture.

Then, he offers the Jews as an example for Negroes to follow. Jews placed a great deal of emphasis on education; so should Negroes. (A big difference exists between Jews and Negroes. On average, the IQ of Jews is about 25 to 30 points higher than the IQ of Negroes, which is about 85, a standard deviation below the IQ of Whites.) He comments on Jewish social and political actions as examples for Negroes to follow.

Correctly, King states, “Education without social action is a one-sided value because it has no true power potential. Social action without education is a weak expression of pure energy.” (P. 64.) (Since the 1960s, Negroes overall have shown little improvement in intelligence, intellect, characters, temperament, and other nonphysical traits influenced by genes. In attitude, Negroes have even regressed and show no appreciation for what Whites have given them, which is everything that they have demanded, except reparations [and that will make no difference], even genociding themselves. The more Whites surrender to the Negroes, the more Negroes loathe Whites and the less they appreciate what Whites have given them.)

King urges Negroes in the civil rights movement to pressure Negroes who are not active in the civil rights movement to join and become active. The inactive Negro needs to be scorned to “pick up his citizenship rights and add his strength enthusiastically and voluntarily to the accumulation of power for himself and his people.” (P. 165.) King wanted to make every Negro a protestor.

Then, King writes, “The slave heritage can be cast into the dim past by our consciousness of our strengths.” (P. 165.) (Instead of casting away their slave heritage, many Negroes copied the Jews. As Jews boast of their Holocaust™ heritage even if they have none, Negroes boast about their slave heritage even if they have none. As Jews have used the Holocaust™ to swindle ever more wealth and power from people who were not alive at the time of the Holocaust™, so have Negroes used slavery to swindle ever more wealth and power from people who were not alive at the time of slavery.)

Continuing, King argues that adequate organization is necessary to channel the Negro’s fighting spirit to achieve radical reform. Negroes needed to overcome “their disunity and petty competition.” (P. 166.) (Much of the Negro’s victory over Whites results from disunity and petty competition among Whites. Worse, some Whites, especially Yankees, have sought to annihilate another White ethnicity, Southerners — and have wanted to genocide them even before Lincoln’s War. Moreover, scalawags, New-South Southerners, Southern wokesters, and other quislings care little about their brethren, the Southern people, and nothing about Southern culture. Instead, they imitate the Yankee and join him in the genocide of the Southerner. Yankees and these Southern traitors join Negroes in their war against the South.)

Next, King writes, “Negroes are almost instinctively cohesive. We band together readily, and against white hostility we have an intense and wholesome loyalty to each other.” (P. 168.) (Cohesiveness is one great advantage that Negroes have over Whites. Negroes easily unite against Whites. Unfortunately for the White race, some White ethnicities, especially the Yankee, loathe other White ethnicities, e.g., Southerners, so much that they are willing to unite with Negroes against their fellow Whites and genocide them.)

Continuing, King proposes some civil rights programs. He focuses on one in particular, which deals with poverty. He states that “there are twice as many white poor as Negro poor in the United States.” (P. 170.) Then, he identifies several causes of poverty. (One item that he omits from his list is genetics. Genetics is not the cause of all poverty, but it is the cause of some poverty.) He criticizes the fragmented approach to treating poverty; a coordinated approach is needed. King concludes that the solution to poverty is a guaranteed income. (King-idolizing conservatives take note: You need to promote a guaranteed income.) Further, he attacks the market economy because its “dislocations in the market operation . . . and the prevalence of discrimination thrust people into idleness and bind them in constant or frequent unemployment against their will.” (Pp. 171-172.) (King ignores that when given a choice to work or to be paid for loafing, many people will choose to loaf for a living.)

Then, King identifies two groups that have enjoyed guaranteed incomes for nearly 40 years: “The wealthy who own securities have always had an assured income; and their polar opposite, the relief client, has been guaranteed an income, however minuscule, through welfare benefits.” (P. 174.) (King must have never owned securities. Stocks may or may not pay dividends. Moreover, a company may go bankrupt, which usually results in the holders of its stocks and bonds losing everything.)

Citing John Kenneth Galbraith (an abysmal but popular economist), King notes that the cost of a guaranteed income is about what is spent on the Vietnam War. King concludes, “If democracy is to have breadth of meaning, it is necessary to adjust this inequity [of distribution].” (P. 174.) (King ignores the lack of constitutional authority for the federal government to provide a guaranteed income. But, then, King had absolutely no use for the US Constitution; nearly everything that he advanced was unconstitutional. Nevertheless, a State may provide a guaranteed income unless its constitution prohibits it.)

King taught Negroes how to envy and never to be satisfied. He taught Whites to disdain themselves and to seek their own genocide. Moreover, he destroyed the South, which the White oligarchs wanted to be destroyed because the South was the last bulwark on the planet for liberty, localism, constitutional government, Christian values, and the White race. 

Although King objected to discrimination based on merit, he did not object to discrimination based on race per se. Although he opposed racial discrimination that favored Whites, he supports racial discrimination that favored Negroes. Nearly all Negroes agree with King concerning discrimination.

Since other races are genetically more endowed than the Negro, Negroes, like King, object to discrimination based on merit. They prefer discrimination based on race if the discrimination favors their race as it has for at least the last 50 years.

The hiring of musicians for classical orchestras illustrates this hypocrisy of Negroes. Historically, few Negroes were hired to play in classical orchestras. Negroes claimed that they were not hired because of their race. In response to this accusation, a barrier was placed between the auditioning musician and the people hiring so that those hiring could not see the race of the musician; they could only hear the music that the musician was playing. Still, the number of Negroes playing in classical orchestras did not significantly increase. So, Negroes demanded that those hiring see the person auditioning. Thus, Negroes demanded discrimination against better-qualified White musicians in favor of less-qualified Negro musicians. In other words, Negroes were demanding affirmative action and quotas for Negro musicians. Naturally, King would have approved of this racial discrimination against Whites since he promoted such discrimination throughout his career.

The fate of the North American Indians provides a warning to Whites. Indians failed to unite against White immigrants when they greatly outnumbered Whites. Many Indians allied with Whites to fight other Indians. As a result, the North American Indian is almost extinct — most that exist today are more mongrel than Indian. Whites are following the path of the North American Indians.

Copyright © 2023 by Thomas Coley Allen.

Part 1.

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King on the Dilemma of Negro America – Part 2

King on the Dilemma of Negro America – Part 2 

Thomas Allen

While King was a strong proponent of providing Negroes with better housing, he opposed urban renewal. (Much of urban renewal was done in the name of providing Negroes with better housing.) He laments that Negroes in the Chicago ghettos had sacrificed to save enough money to buy a house in the ghetto. Then the Urban Renewal Authority claimed their houses, not because they were substandard but because it wanted the land for a shopping center. Moreover, it paid less for some houses than the purchase price. Needless to say, such acts increased the bitterness of Negroes. (Apparently, King failed to realize that such urban renewal was a natural outgrowth of the despotic government that he advocated — especially since he preached that Whites needed to provide Negroes with better houses.)

About urban renewal projects, King complains that “the democratic process breaks down, for the rights of the individual voter are impossible to organize without adequate funds, while the business community supplies the existing political machine with enough funds to organize massive campaigns and control mass media.” (Pp. 124-125.) (Why did not King’s SCLC, other civil rights organizations, and Negrophilic White liberals come to the aid of these people and pressure the city to reverse its decision? After all, they had mustered enough resources to bring than the South.) King blamed this destruction of Negro houses on Northern ambivalence about the civil rights movement. (These Northerners were not ambivalent. Civil rights and related laws were to apply only in the South and never in the North.)

King reveals Northern and Western hypocrisy with their fervent opposition to open housing legislation. He writes, “Nothing today more clearly indicates the residue of racism still lodging in our society than the responses of white America to integrated housing.” (P. 125.) Continuing, King writes that opposition to open housing is based on “the fear that the alleged depravity or defective nature of the out-race will infiltrate the neighborhood of the in-race.” (P. 125.) (Generally, when the number of Negro families moving into a White neighborhood reaches a certain, but small, percent, that neighborhood begins to deteriorate toward the level of the neighborhood from which the Negroes fled. Consequently, this fear of depravity or defective nature of Negroes does have some foundation.)

King argues that opposition to Negroes moving to White neighborhoods is based on race and not moral character. After all, “professional white hoodlums and racketeers are located in the best neighborhoods of Cicero is fit proof that the opposition to open housing is not based on behavior or moral standards.” (P. 125.) (True, White criminals live in White neighborhoods. However, statistically, Whites are much less likely to be hoodlums or criminals. Statistically, Negroes are more likely to be rowdy and people of low moral standards. Nevertheless, King is partially right, race is at least part of the reason because most people prefer living among people of the same race.)

Continuing, King maintains that each person should be judged by “his individual culture, brilliance and character. . . . To the racist . . .  every Negro, lacks individuality” (Pp. 125-126.) (Never did King practice what he preached. Never did he judge each individual Southerner by his individual culture, brilliance, and character. He just lumped them together as vile, evil, despicable, degraded degenerates. Never once did he make any effort to discover my parents’, grandparents’, aunts’, and uncles’ individual culture, brilliance, and character. He just lumped them in with all other Southerners. Thus, he judged by ethnicity and not by character.)

Then, King discusses real estate brokers. Shrewdly and subtly, they used the “racist doctrine [from the slavery era] to justify the profitable real estate business.” (P. 126.) They thrived by keeping the housing market closed. “Going into white neighborhoods where a few Negroes have moved in, they urge the whites to leave because their property values will depreciate.” (P. 126.) (Therefore, real estate brokers were the cause of White flight — so King claims.) They made huge profits from relocating Whites and from Negroes moving in.

Next, King states, “Many whites who oppose open housing would deny that they are racists.” (P. 126.) (First, by definition, all Whites are racist [racism is in their genes] and to claim that one is not a racist is proof that one is a racist. Moreover, since race precedes the cultural environment, race creates the cultural environment in which it lives. However, the cultural environment may influence the race once it is created. Furthermore, some races are connately more inclined toward criminal activity than others — probably because of genetic hormonal differences. Genetics has given some races greater intelligence and intellectual capabilities than others. Genetics also influence personality, temperament, character, etc. Thus, genetics has a great deal of influence on the cultural environment that a race creates. Consequently, people of one race not wanting people of other races polluting their cultural environment is not irrational or hateful.)

King writes “When Negroes move into a neighborhood and whites refuse to flee, property values are more likely to increase. It is only when blockbusting takes place and whites begin to move out that property values decrease.” (P. 126.) (What King inadvertently shows is that Whites keep property values up, and Negroes bring them down.)

Continuing, King remarks “that many white Americans oppose open housing because they unconsciously, and often consciously, feel that the Negro is innately inferior, impure, depraved and degenerate.” (P. 127.) (The last 50 years of open housing have done more to prove these Whites right than to prove them wrong.)

About Negro employment, King complains, “Some of the most tragic figures in our society now are the Negro company vice presidents who sit with no authority or influence because they were merely employed for window dressing in an effort to win the Negro market or to comply with federal regulations in Title VII of the 1964 Civil Rights Act.” (P. 127.) (The reason that these Negro vice presidents had no authority was that they were incompetent. Still, not much has changed since then. Most Negroes in high-ranking jobs in corporations and especially governments hold their jobs because of their race and not because of their competence or capabilities. Competent Negroes who fill such positions work under the suspicion that they got the job because of race and not merit. Such is the penalty of affirmative action, quotas, etc.)

Then, King describes what it is like to be a Negro in America. (His description comes close to describing what is happening to today’s Southerners.)

King condemns the notion of “a separate black state or a separate black nation within the nation. This approach is the most cynical and nihilistic of all, because it is based on a loss of faith in the possibilities of American democracy.” (P. 130.) (Thus, King lacks confidence in Negroes governing themselves. They need White succor and rule to overcome their deficiencies — so King implies. Haiti and cities governed by Negroes support King’s lack of confidence in the Negro’s ability to govern competently.)

Also, King objects to Negroes trying to lighten their skin and straighten their hair so that they may look more like White people. He was an adherent of “Black is beautiful.” (Yet, he wanted the descendants of Negroes to be more White by encouraging interracial marriages.)

King writes, “From the inner depths of our being we must sing with them: ‘Before I’ll be a slave, I’ll be buried in my grave and go home to my Lord and be free.’” (P. 131.) (A large number of Negroes have opposed King on this issue. They prefer being a slave of governments through the welfare state to being free.)

Then, King asserts, that the first step “that the Negro must take is to work passionately for group identity.” (P. 131.) (Yet, integration destroys group identity because it leads to amalgamation and homogenization of all groups into an indistinguishable mongrel.)

Next, King states, “Group unity necessarily involves group trust and reconciliation.” (P. 131.) (True. Today, Negroes have a strong group unity, and Whites have almost no group unity. Although Whites greatly outnumber Negroes, Negroes have presented a united front and have gotten Whites to turn on and devour each other. Consequently, the Negro defeated the White race.)

Continuing, King recognizes that Negroes would disagree with each other. However, when confronting Whites, they needed to present a united front. (For the most part, Negroes have followed King’s advice and have presented a united front against Whites. However, for nearly 90 years or so, Whites have never presented a united front against Negroes. Worse, many Whites united with Negroes against Whites. Has this White disunity made the country better?) 

Then, King condemns Negro newspapers for failing to fervently agitate for social change. He attacks Negro social and professional groups for “a preoccupation with frivolities and trivial activity.” (P. 132.)

Continuing, King writes, “that our women must be respected, and that life is too precious to be destroyed in a Saturday night brawl, or a gang execution.” (P. 133.) (Unfortunately, on this issue, too many Negroes have ignored King.)

Next, King writes, “While not ignoring the fact that the ultimate way to diminish our problems of crime, family disorganization, illegitimacy and so forth will have to be found through a government program to help the frustrated Negro male find his true masculinity by placing him on his own two economic feet, we must do all within our power to approach these goals ourselves.” (P. 133.) (Since most of these problems are as bad today, if not worse, as in the 1960s, neither governments nor Negroes have been effective in solving these problems. Yet, governments have expended enormous resources trying to solve them. Today, these problems cannot be blamed on segregation or discrimination against Negroes because they died decades ago. Nevertheless, Negroes blame their problems on slavery although slavery ended almost 160 years ago.  But, then, could the real cause of the Negro’s problems lie in his genes? In any event, Negroes need to grow up and stop acting like little children who never accept responsibility for anything.)

King discusses the advancements that young Negroes were making. (Much of the advancements that he describes occurred before the Civil Rights Act of 1964 and related laws and court orders that followed. Negro advancement before the Civil Rights Era was based on merit. Negro advancement during the Civil Rights Era is based mostly on governmental force. Many Negroes who have advanced during the Civil Rights Era are tainted. People, including themselves, do not know if their advancement is because of ability or because of race.)

Further, King was not a patient man. According to him, time was an ally of the segregationist; therefore, it was the enemy of the integrationist.

Continuing, King writes, “Equally fallacious is the notion that ethical appeals and persuasion alone will bring about justice.” (P. 137.) (Therefore, governmental force, which is usually unethical, must be used. How using unethical force brings about justice, King does not explain. Probably, in his mind, all forces that suppress segregation and institute integration are ethical.)

King remarks that ethical appeals should not be abandoned. “It simply means that those appeals must be undergirded by some form of constructive coercive power.” (P. 137.) (For the victim of coercive power, that power is hardly constructive. Besides, whether coercive power is constructive or not depends on perspective. A segregationist may consider governmental force used to enforce segregation as a constructive coercive power, but King would not.)

Then, King writes that “we must agree that we will not violently destroy life or property; but we must balance this by agreeing with the person of violence that evil must be resisted.” (P. 138.) (In other words, if the community did not surrender unconditionally to King’s demands, riots or some other forms of violence would follow. To King, Southerners and segregationists were per se persons of violence.)

Next, King asserts, “The American racial revolution has been a revolution to ‘get in’ rather than to overthrow.” (P. 138.) (Negroes got in, and then they overthrew.) “We want a share in the American economy, the housing market, the educational system and the social opportunities.” (P. 138.) (Negroes have received far more than their share. Their major problem now is to protect their share from the nonwhite aliens and immigrants with whom the White oligarchs are flooding the country. Unfortunately, for the Negro, he will not be able to control them with guilt as he has controlled Whites. Moreover, most of these nonwhites have less use for the Negro than does the stereotypical Klansman.)

Further, King complains that the Constitution does not assure “the right to adequate housing, or the right to an adequate income.” (P. 138.) He insists “that every person [should] have a decent house, an adequate education and enough money to provide basic necessities for one’s family.” (P. 138.) (King may not have been a card-carrying Communist, but he certainly advocated the progressive welfare state. He had no qualms about using the force of government to steal from one group of people and give the stolen loot to another group of people. Yet, while advocating violence, King calls himself nonviolent.)

Next, King discusses what Negroes must do to achieve their goals. He states, “The use of creative tensions that broke the barriers of the South will be as indispensable in the North to obtain and extend necessary objectives.” (P. 139.) (Would the North have restrained its hatred of the South if it had known that the monster that it sent to destroy the South would turn on it?)

Then, King condemns the Negro middle class for not enthusiastically pushing King’s agenda. “It is time for the Negro haves to join hands with the Negro have-nots. . . . The relatively privileged Negro will never be what he ought to be until the underprivileged Negro is what he ought to be.” (Pp. 140-141.) (In this and other essays, King gives the impression that all Negroes lived in severe poverty and barely at a subsistent level. So, how can a Negro middle class exist? Moreover, how could a Negro middle class ever have existed under the segregation of the Jim Crow Era? [During the Jim Crow Era, the Negro middle class was growing so robustly that Stalin sent agents to destroy it.])

Finally, King tries to draw Puerto Ricans, Mexican Americans, Indians, and Appalachian Whites into his movement by offering them federal bribes with the War on Poverty. Then, he claims that Negroes are winning rights for themselves and “have produced substantial benefits for the whole nation.” (P. 141.) (Since the country is more divided now than at any time since 1860, what substantial benefits has King’s civil rights movement brought? Whatever they are, King-idolizing conservatives need to support them.)

Concluding, King states that “there is a need for a radical restructuring of the architecture of American society.” (P. 141.) (This goal, the Negro has achieved. So, why are they still complaining?)

King ends his essay by showing his socialist tendencies: “Our economy must become more person-centered than property- and profit-centered.” (P. 142.) (Therefore, King-idolizing conservatives need to stop promoting capitalism and start promoting socialism.)

Because of slavery and segregation, Whites have caused all the Negro’s problems; therefore, Whites should solve them — King contends. Further, Negro’s are incapable of solving their problems and governing themselves — King implies.  Moreover, integration solves all problems, heals all wounds, and leads to universal love — King maintains. How integration undoes all the damage segregation supposedly caused, King does not explain.

One thing about which King is emphatic is that regarding Negro demands, Whites should never be niggardly. Whites have followed King’s demand and have sacrificed their liberty, their property, and everything else that they have, even to genociding themselves, for the Negro.

With sacrificial and even suicidal succor from Whites, Negroes have overcome most of the handicaps that King describes. As a result, they have thoroughly defeated the Whites and are now the superior race. They have enslaved the White race to provide them with all sorts of privileges and benefits.

Copyright © 2023 by Thomas Coley Allen.

Part 1.

More social issues articles.