"Privilege rhetoric offers an absurdly simplistic view of complex social dynamics."

The Pecking Disorder: Social Justice Warriors Gone Wild | Observer: "At the core of social justice dogma is fixation on identity and “privilege.” Some of this discourse touches on real and clear inequities: for instance, the widespread tendency of police and others to treat African-Americans, especially young and male, as potential lawbreakers. Yet even here, the rhetoric of privilege generates far more heat than light. University of California-Merced sociologist Tanya Bolash-Goza, who accepts the social justice left’s view of pervasive structural racism in America, points out that the term “white privilege” turns what should be the norm for all—not being harassed by cops or eyed suspiciously by shop owners—into a special advantage unfairly enjoyed by whites. (Indeed, in its dictionary meaning, “privilege” refers to rights or benefits possessed by the select, not by the majority.) This language speaks not to black betterment but to white guilt. It also erases the fact that the “privilege” extends to many non-white groups, such as Asians.

Privilege rhetoric offers an absurdly simplistic view of complex social dynamics. A widely cited essay by pro-“social justice” sci-fi writer John Scalzi seeks to explain privilege to geeks by arguing that being a straight white male is akin to playing a videogame on “the lowest difficulty setting.” Does the white son of a poor single mother have it easier than the daughter of a wealthy black couple? As a minor afterthought, Scalzi mentions that “players” in other groups may be better off if they start with more “points” in areas such as wealth. But generally, the “social justice” left strenuously avoids the issue of socioeconomic background, which, despite upward mobility, is surely the most tangible and entrenched form of actual privilege in modern American society. Rather, the focus is on racial, sexual, and cultural identities...

While social justice discourse embraces “intersectionality”—the understanding that different forms of social advantage and disadvantage interact with each other—this virtually never works in favor of the “privileged.” Thus, intersectionality may mean recognizing that disabled battered women suffer from both sexism and “ableism.” Recognizing that disabled men may be at greater risk for spousal abuse because disability reverses the usual male advantage in strength? Not so much. To acknowledge advantages enjoyed by the “oppressed”—for instance, gender bias favoring female defendants in criminal cases or mothers in custody suits—is pure heresy. The only moral dilemma is which oppressed identity trumps which: race or gender, sexuality or religion...

The practical effects of such “social justice” ideology be seen in the communities where it flourishes (mainly on college campuses and online). It is a reverse caste system in which a person’s status and worth depends entirely on their perceived oppression and disadvantage. The nuances of rank can be as rigid as in the most oppressively hierarchical traditional society. A white woman upset by an insulting comment from a white man qualifies for sympathy and support; a white woman distraught at being ripped to shreds by a “woman of color” for an apparent racial faux pas can be ridiculed for “white girl tears.” However, if she turns out to be a rape victim, the mockery probably crosses a line. On the other hand, a straight white male trashed by an online mob for some vague offenses deemed misogynist and racist can invite more vitriol by revealing that he is a sexual abuse survivor suffering from post-traumatic stress...

Working to correct inequities is a noble goal—which explains the appeal of the “social justice” movement to many fair-minded people. But the movement in its current form is not about that. It elevates an extreme and polarizing version of identity politics in which individuals are little more than the sum of their labels. It encourages wallowing in anger and guilt. It promotes intolerance and the politicization of everything. It must be stopped—not only for the sake of freedom, but for the sake of a kinder, fairer society."