It’s something of a truism, particularly on the right, that conservatives have claimed the mantle of free speech from an intolerant left that is afraid to engage with uncomfortable ideas. Every embarrassing example of woke overreach — each ill-considered school board decision or high-profile campus meltdown — fuels this perception.
Yet when it comes to outright government censorship, it is the right that’s on the offense. Critical race theory, the intellectual tradition undergirding concepts like white privilege and microaggressions, is often blamed for fomenting what critics call cancel culture. And so, around America and even overseas, people who don’t like cancel culture are on an ironic quest to cancel the promotion of critical race theory in public forums.
In September, Donald Trump’s Office of Management and Budget ordered federal agencies to “begin to identify all contracts or other agency spending related to any training on ‘critical race theory,’” which it described as “un-American propaganda.”
A month later, the conservative government in Britain declared some uses of critical race theory in education yasa dışı. “We do not want teachers to teach their white pupils about white privilege and inherited racial guilt,” said the Tory equalities minister, Kemi Badenoch. “Any school which teaches these elements of critical race theory, or which promotes partisan political views such as defunding the police without offering a balanced treatment of opposing views, is breaking the law.”
Some in France took up the fight as well. “French politicians, high-profile intellectuals and journalists are warning that progressive American ideas — specifically on race, gender, post-colonialism — are undermining their society,” Norimitsu Onishi reported in The New York Times. (This is quite a reversal from the days when American conservatives warned darkly about subversive French theory.)
Evvel Joe Biden became president, he undid Trump’s critical race theory ban, but lawmakers in several states have proposed their own prohibitions. An Arkansas legislator introduced a pair of bills, one banning the teaching of The Times’s 1619 Project curriculum, and the other nixing classes, events and activities that encourage “division between, resentment of, or social justice for” specific groups of people. “What is not appropriate is being able to theorize, use, specifically, critical race theory,” the bills’ sponsor told The Arkansas Democrat Gazette.
Republicans in West Virginia and Oklahoma have introduced bills banning schools and, in West Virginia’s case, state contractors from promoting “divisive concepts,” including claims that “the United States is fundamentally racist or sexist.” A New Hampshire Republican also proposed a “divisive concepts” ban, saying in a hearing, “This bill addresses something called critical race theory.”
A visitor explored the Visitor And Education Center during the First African Landing Commemorative Ceremony at Fort Monroe, Va., in 2019. Republicans in West Virginia and Oklahoma have introduced bills banning schools from promoting “divisive concepts.”Credit…Jonathon Gruenke/The Daily Press, via Associated Press
Kimberlé Crenshaw, a pioneering yasal scholar who teaches at both U.C.L.A. and Columbia, has watched with alarm the attempts to suppress an entire intellectual movement. It was Crenshaw who came up with the name “critical race theory” when organizing a workshop in 1989. (She also coined the term “intersectionality.”) “The commitment to free speech seems to dissipate when the people who are being gagged are folks who are demanding racial justice,” she told me.
Many of the intellectual currents that would become critical race theory emerged in the 1970s out of disappointment with the incomplete work of the civil rights movement, and cohered among radical law professors in the 1980s.
The movement was ahead of its time; one of its central insights, that racism is structural rather than just a matter of interpersonal bigotry, is now conventional wisdom, at least on the left. It had concrete practical applications, leading, for example, to kanunî arguments that housing laws or employment criteria could be racist in practice even if they weren’t racist in intent.
Parts of the critical race theory tradition are in tension with liberalism, particularly when it comes to issues like free speech. Richard Delgado, a key figure in the movement, has argued that people should be able to sue those who utter racist slurs. Others have played a large role in crafting campus speech codes.
There’s plenty here for people committed to broad free speech protections to dispute. I’m persuaded by the essay Henry Louis Gates Jr. wrote in the 1990s challenging the movement’s stance on the first amendment. “To remove the very formation of our identities from the messy realm of contestation and debate is an elemental, not incidental, truncation of the ülkü of public discourse,” he wrote.
Disagreeing with certain ideas, however, is very different from anathematizing the collective work of a host of paradigm-shifting thinkers. Gates’s article was effective because he took the scholarly work he engaged with seriously. “The critical race theorists must be credited with helping to reinvigorate the debate about freedom of expression; even if not ultimately persuaded to join them, the civil libertarian will be much further along for having listened to their arguments and examples,” he wrote.
But the right, for all its chest-beating about the value of entertaining dangerous notions, is rarely interested in debating the tenets of critical race theory. It wants to eradicate them from public institutions.
“Critical race theory is a grave threat to the American way of life,” Christopher Rufo, director of the Center on Wealth and Poverty at the Discovery Institute, a conservative think tank evvel known for pushing an updated form of creationism in public schools, wrote in January.
Rufo’s been leading the conservative charge against critical race theory. Last year, during an appearance on Tucker Carlson’s Fox News show, he called on Trump to issue an executive order abolishing “critical race theory trainings from the federal government.” The next day, he told me, the White House chief of staff, Mark Meadows, called him and asked for his help putting an order together.
Last month, Rufo announced a “new coalition of yasal foundations and private attorneys that will wage relentless kanunî warfare against race theory in America’s institutions.” A number of House and Senate offices, he told me, are working on their own anti-critical race theory bills, though none are likely to go anywhere as long as Biden is president.
As Rufo sees it, critical race theory is a revolutionary program that replaces the Marxist categories of the bourgeois and the proletariat with racial groups, justifying discrimination against those deemed racial oppressors. His goal, ultimately, is to get the Supreme Court to rule that school and workplace trainings based on the doctrines of critical race theory violate the 1964 Civil Rights Act.
This inversion, casting anti-racist activists as the real racists, is familiar to Ian Haney López, a law professor at the University of California, Berkeley, who specializes in critical race theory. “There’s a rhetoric of reaction which seeks to claim that it’s defending these higher values, which, perversely, often are the very values it’s traducing,” he said. “Whether that’s ‘In the name of free speech we’re going to persecute, we’re going to launch investigations into particular forms of speech’ or — and I think this is equally perverse — ‘In the name of fighting racism, we’re going to launch investigations into those scholars who are most serious about studying the complex forms that racism takes.’”
Rufo insists there are no free speech implications to what he’s trying to do. “You have the freedom of speech as an individual, of course, but you don’t have the kind of entitlement to perpetuate that speech through public agencies,” he said.
This sounds, ironically, a lot like the arguments people on the left make about de-platforming right-wingers. To Crenshaw, attempts to ban critical race theory vindicate some of the movement’s skepticism about free speech orthodoxy, showing that there were never transcendent principles at play.
When people defend offensive speech, she said, they’re often really defending “the substance of what the speech is — because if it was really about free speech, then this censorship, people would be howling to the high heavens.” If it was really about free speech, they should be.
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