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theodore M I R A L D I mpa ... editor, publisher, writer. katherine molé mfa ... art director
Friday, July 10, 2020
Why Do So Many White Women HATE Themselves?
Amid societal unrest, woke white women are proving to be a brainwashed force to be reckoned with. 'As Women Go, So Do Culture & Society' ...theodore miraldi Stella Morabito
Some might find it odd that so many seemingly middle-class, young, white women are taking up street theater with a vengeance. We’ve seen the woke white woman spitting harangues into the faces of police officers, including black officers, trying to lecture and shame them into obedience.
We saw many of them acting up in the “autonomous zone” of CHAZ or CHOP in Seattle, condescendingly guarding a “blacks only” area. We’ve also seen these women physically attacking those they deem the enemy, including a Democrat state legislator in Wisconsin. A 29-year-old white woman was arrested for setting fire to the Wendy’s restaurant in Atlanta after the police altercation and shooting there last month. Another was filmed setting fire to police cars. The list goes on.
Some observers see all of this as a contradiction. Since the “woke white woman” tends to be college-educated, many think she must be smart. Since she comes from a middle- or even upper-class suburban background, people assume she must be emotionally stable. Because she is socially aware, she must be interested in trying to understand people as individual human beings. How is it that such a woman can so easily become an arsonist, a terrorist, a mobster, and a taunter of black police officers?
She shows none of the positive traits expected of her. Her commitment to identity politics demands she reject people as unique human beings. Since she insists racism is “systemic,” she is forever guilty and therefore cannot be emotionally stable. In her obedience to the coercive thought reform of the education establishment, she has surrendered the right to think independently.
Other observers don’t see contradictions, but a catty and spoiled girl whose main pursuit is the collection of status points — of which the latest method is to pose as an ally of the Marxist Black Lives Matter movement. She could be the one giving you the finger as she cuts you off in her Mercedes, and her natural habitat is the public middle school where she is forever stuck scanning the landscape for winners and losers.
The woke white woman seems to come from the ranks of both the conflicted and the narcissistic. Even a woman without these problems, however, can be seduced into the wokeness cult mindset.
The Product of a Cult Initiation
What caused the woke white woman to break onto the scene? For the sake of illustration, let’s revisit an extreme case of initiation, the case of Patty Hearst. Aside from being a newspaper heiress, Hearst was an average 19-year-old college undergrad looking forward to marrying her boyfriend. Within a couple months, however, she took part in a bank robbery while wielding an assault rifle. What happened in the interim?
Hearst was kidnapped by terrorists of the Symbionese Liberation Army (SLA) in February 1974. They isolated her in a closet and put her through Maoist-style indoctrination sessions, schooling her in “white privilege” and “systemic racism” even though those terms were not yet in wide circulation. They explained to her that “Amerikkka” was a racist and evil society. Day after day, they called her a privileged “bourgeoise bitch” and her father a “pig of the corporate fascist state.” She duly memorized the propaganda they assigned her, and though she was harassed and even raped, she was also fed and sheltered.
Isolation and predatory alienation were key to Hearst’s transformation. Separated from any familiar influences, she became totally dependent on her captors and bonded with them. Once cemented, that Stockholm Syndrome bond is not easily broken. When Hearst agreed to join the SLA after six weeks in captivity, she emerged with the new identity “Tania” and publicly disavowed her family.
After most of the active SLA members were killed weeks later in a shootout with police, Hearst had countless opportunities to simply walk away. Instead, she remained a fugitive with a small SLA remnant for the next 16 months. She later said her brainwashing was so thorough that she had no free will, no sense of self, and couldn’t think her own thoughts.
The Art of Grooming the Woke White Woman
Granted, the typical woke white woman today is not Patty Hearst. But we ought to ask about similar forms of persuasion that are common in the constant propaganda that grooms her in K-12 and higher education, and from media and celebrities. After years of constant messaging — particularly with the vilification of the enemy “other” — certain psychological patterns and scripts are bound to sink in.
We should be able to discern several parallels between the indoctrination of Hearst and today’s woke white woman. For example, although not literally locked in a closet, the woke white woman is exposed to various types of diversity training and white privilege workshops. Similar gaslighting and guilt-mongering are common elements of struggle sessions, and themes such as “racist!” and “America is evil!” are common. Stark accusations against self and homeland are psychologically manipulative and destabilizing to one’s sense of identity.
Hearst’s experience included memorization and other indoctrination exercises typical of Chinese brainwashing of American prisoners during the Korean War. The “White Fragility” craze constantly imposes such exercises in academia, the media, and pop culture. The woke white woman even experiences a similar sense of isolation because exploring any different viewpoint could get her shunned and smeared. As with Hearst, the woke white woman is more likely to disown any friends and family who don’t get with the program.
Finally, she becomes a deployable agent for the cause, willing to engage in out-of-character activities once she crosses the Rubicon and joins up with the Marxist Black Lives Matter cult.
She cannot seem to find any outlets that allow any alternative view. Big Tech and media propaganda constantly threaten her with social isolation and guilt by association if she dares go off script. Cultural trash such as Teen Vogue tells her exactly what she must say, think, and do to qualify as an “ally,” her only hope for social acceptance.
She must endlessly address “systemic racism” and identify as socialist to be woke. Her emotional to-do list seems as endless and exhausting as the to-do list for the residents of Jonestown.
Creatures of the Zeitgeist
The woke white woman is a chameleon when facing the threat of social rejection. This sensitivity, as well as her newfound social consciousness, positions her as an effective influencer. Out she goes to engage in mayhem and commit emotional blackmail on behalf of the wokeness cult.
There’s nothing new about emotional blackmail, but there is something new in how it is being used so blatantly to force people to support the Marxist Black Lives Matter chaos. Many are cutting off friends and family if they don’t agree that racism is systemic (and therefore unsolvable). The woke daughter of a candidate for office in Michigan recently tweeted, “[D]o not vote for my dad,” and collected many “you go, girl” status points in response.
As such women sniff the wind for signs of wokeness, they compromise all principles of objective morality. Not too long ago, these same women may well have shuddered at the prospect of injecting their children with puberty blockers, but now that transgenderism is de rigueur in K-12 and pop culture, these same women will pat themselves on the back as they march their kids into gender clinics and surgeries.
The problem with following the zeitgeist winds is that they can blow in horrific directions. The psychological mechanism that drives the woke white woman of 2020 into Black Lives Matter obedience is the same mechanism that would have driven her into the National Socialist Women’s League of Nazi Germany in 1941. It might sound weird, but both appeal to the same forces: craving for status, the need for belonging, obedience to overwhelming propaganda, hatred of a common perceived enemy, terror of being lumped in with the “unfit,” fear of shunning by the in-group, and rejection of objective morality.
A final critical question is an unsettling one: Where does the woke white woman draw the line? If she can be an arsonist, a provocateur of black police officers, and an easy fit for a mob, then what else would she do? Would she be a kindred spirit with Charles Dickens’ character Madame Defarge and support mass executions of her perceived enemies? If executions turn out to be the woke thing, widely propagandized as the only solution for systemic racism, should we be the least bit surprised if she were?
Many more of us must challenge the menace of this psychological weaponry embedded in today’s turmoil. If we don’t, the agitprop machine of Big Tech, the education system, and the media will continue to manufacture these manipulations in an endless feedback loop, with ever more catastrophic consequences.