From Big Brown Army: “Understanding Critical Race Theory with Bradly Mason”

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I hope no one missed this fantastic discussion with DeCruz on the Big Brown Army podcast! I particularly enjoyed the question and answer format, hitting several of the most popular questions/objections leveled at Critical Race Theory, and antiracism more broadly. Also, he didn’t misspell my name in the title!

Please listen, if you haven’t already, and let us know what you think!

Link to audio: “Understanding Critical Race Theory with Bradly Mason

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From the Substance Podcast: “Bradly Mason on Telling the Truth About CRT”

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I had a fantastic discussion with Philip, Trevor, and Vincent over at The Substance podcast. We talked some truth about Critical Race Theory, the ongoing culture war, a little Voddie Baucham, and the many misrepresentations and characterizations of antiracism plaguing the Church.

I hope you will check it out and let us know what you think. So far we’ve heard a lot of great feedback!

Audio Link: “Bradly Mason on Telling the Truth About CRT

YouTube Link: Bradly Mason on Telling the Truth About CRT

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From Becoming Bridge Builders, with Keith Haney: “A Deep Dive Into Critical Race Theory”

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I had a great conversation with Keith Haney on his Becoming Bridge Builders podcast! We discussed Critical Race Theory, what it is and is not, whether it is “Marxist,” how it differs from popular conceptions, and how we can engage against the perennial public distortions of culture warriors. Please have a listen and let us know what you think!

Link to audio: “A Deep Dive Into Critical Race Theory

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From Story Power Podcast, With Jen Kinney: “Demystifying Critical Race Theory with Brad Mason”

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I had the great pleasure of discussing Critical Race Theory, its historical development, our current period of racial retrenchment, the ongoing anti-CRT “culture war,” and much more with Jen Kinney over at the Story Power Podcast!

Please have a listen and let us know what you think!

Link: “Demystifying Critical Race Theory with Brad Mason

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A (Relatively) Brief Introduction to Critical Race Theory

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Critical Race Theory (CRT) is, at bottom, the radical abolitionist and Civil Rights tradition critically transformed to address a post-Civil Rights legal era rooted in the liberal ideology of “color-blindness” and “equal opportunity,” which have together preserved and legitimated the continuation of racially subordinated circumstances.

1. Racial Reform and Retrenchment: Why?

Just over twenty years following the passage of the 1964 Civil Rights Act, 1965 Voting Rights Acts, and the 1968 Fair Housing Act, the stated goals of these historic legislative packages seemed further and further out of reach. The measurable disparity between Black and White Americans in wealth, income, education, home-ownership, and nearly every other social and economic category had not only proven persistent, but many hard-fought gains appeared to be in retrenchment. Further, with the rise of the “New Right” to national power and prominence in the 1980s, the civil rights philosophy of the majority of Americans had become clear: the work was complete, discrimination was illegal, and equality had been achieved through Brown v Board of Education and the subsequent national Civil Rights Acts. For the legislature and courts to intervene any further, it was commonly presumed, would cause more harm than would the very few remaining vestiges of racism. In fact, whatever racial inequality that remained in the 1980s would soon be understood as simply the natural fall-out of legally equal people-groups acting unequally in an open and equal society. Thus, the vast society-wide social and economic disparities seen throughout the nation were by then rationalized as legitimate, natural, and even just.

How, just twenty years following the passage of the Civil Rights Acts, had America come to such ideological and existential reversals?

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Is Critical Race Theory Marxist?

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Is Critical Race Theory (CRT) Marxist? I see this claim multiple times per day. On the one hand, there’s a sense in which nearly every modern social theory is working within a loosely “Marxist” sociological tradition; sociology itself is the intellectual legacy of, primarily, Karl Marx, Max Weber, and Émile Durkheim. On the other hand, Marxist social theory is far removed from Marx’s own metaphysical, economic, and political ideology—not to mention far removed from Leninism, Stalinism, or Maoism. Further, and as an added complication to answering this question, CRT scholars simply don’t write much about Marx or Marxism, despite being treated like his ideological puppets.

Nevertheless, there is a sense in which contestation with Marxism in the arena of law was formative in the development of Critical Race Theory. But in order to properly tell this story, and hopefully answer our question in the process, it is first necessary to understand how Critical Legal Studies (CLS) related to Marxism; for, as we’ve discussed elsewhere, Critical Race Theory might best be understood as a “spin-off” of CLS, having been distinguished as an unique movement by its alignment and misalignment therewith. In the words of Kimberlé Crenshaw,

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What is Critical Race Theory? An Introduction to the Movement and its Ideas (With Further Reading)

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Harvard Law School professor Derrick Bell (C) walking w. a group of law students on campus after taking a voluntary unpaid leave of absence to protest the law school’s practice of not granting tenure to minority women professors. (Photo by Steve Liss//Time Life Pictures/Getty Images)

[This article is a revised and expanded edition of “In Short, What is Critical Race Theory?”]

In 1989, when I was a boy of eleven years—born into an all-White church, attending an all-White elementary school in all-White town, well on my way to believing that racism was in the past, that America had achieved equality, and that inferiority of racial circumstance simply reflected inferiority of racial “culture”—more than twenty legal scholars met in Madison, WI to discuss how we ended up here and what should be done about it. This “Workshop” was titled “New Developments in CRT,” the first formal use of the now oft maligned acronym.[1]

1. Civil Rights Retrenchment: Why?

Just over twenty years following the passage of the 1964 Civil Rights Act, 1965 Voting Rights Acts, and the 1968 Fair Housing Act, the stated goals of this historic legislative package seemed further and further out of reach. Kimberlé Crenshaw, who spearheaded the first CRT Workshop along with Neil Gotanda and Stephanie Phillips, was sadly able to report in 1988 that,

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The Christian and Critical Race Theory, Part 7: A Race Intervention into Critical Legal Studies

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The seventh post in my series, The Christian and Critical Race Theory, is now up on The Front Porch!

In short, the “race intervention in a critical space” that is Critical Race Theory was deeply and inescapably informed by the tension between the (literal) life and death commitment to traditional Civil Rights ideology and the postmodern critique inherited from Critical Legal Studies.

Please take a look and let me know what you think!

Part 1: “The Christian and Critical Race Theory, Part 1: A Survey of the ‘Traditional Civil Rights Discourse’

Part 2: “The Christian and Critical Race Theory, Part 2: The Segregationist Discourse and Civil Rights Retrenchment

Part 3: “The Christian and Critical Race Theory, Part 3: A Bridge: Dr. Derrick Bell”

Part 4: “The Christian and Critical Race Theory, Part 4: Alan Freeman and the Contribution of CLS

Part 5: “The Christian and Critical Race Theory, Part 5: A Misalignment of Frames: Integrationism

Part 6: “The Christian and Critical Race Theory, Part 6: A Misalignment of Frames: The ‘New Right’

Part 7: “The Christian and Critical Race Theory, Part 7: A Race Intervention Into Critical Legal Studies

Part 8: “The Christian and Critical Race Theory, Part 8: the Harvard Story and the Birth of ‘Critical Race Theory’

Interlude: “The Christian and CRT, an Interlude: The Most Segregated Hour and Liberal Integrationism

And if you want to go back to Critical Theory more broadly, please start here: “Christianity and Critical Theory, Part 1: Marx and Frankfurt

More to come!

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Carl Trueman’s CRT, Part 3: False Consciousness or Double Consciousness?

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In our last post, we assessed Trueman’s claim that the “basic claims” of CRT are self-certifying, unargued axioms, concluding that he either is misconstruing the nature of social theory or lacks familiarity with CRT’s many thousands of pages of peer reviewed argumentation. Today we move onto his third claim. (I will note that these posts are intended to be read in order; please see Part 1 for the general introduction to the series.)

3. CRT “relies on the concept of false consciousness—the notion that the oppressors control society so completely that the oppressed believe their own interests are served by the status quo.”

Here I presume Dr. Carl Trueman is referring to Antonio Gramsci’s concept of “hegemony,” as taken up by the Frankfurt School of Critical Theory. Gramsci’s notion of hegemony is “the social, cultural, or economic influence exerted by a dominant group over other groups.”

This influence stems from the perception of legitimacy afforded the dominant group by the subordinate groups. Hegemony is an active process whereby legitimacy is sought and maintained by the dominant group through the balancing of consent (that is, tacit support for the dominant group) and coercion (that is, the threat or use of forms of force). (Beyond Critique, pp. 52-53; emphasis mine)

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