With all the talk of intersectionality and white privilege, it now turns out that white men themselves can play the victim card. We too are oppressed and marginalized as Pete Enns recently discovered:
White male privilege really is a thing, I never see it from the outside in, and I was never challenged to critique white male privilege as an expression of my faith. Rather, it was allowed to fit far too comfortably with my faith.
Not being an oppressed person puts me at a disadvantage. I rarely need to cry out as the psalmists do about being treated with injustice, prejudice, with violence. I don’t need to worry about being pulled over by uniformed protectors of the public. There are many more places I can go and things I can do because I am part of the dominant culture.
And I don’t worry about my competence or value being questioned because of my gender. I am the default, the norm. I do the judging.
An iteration of the Christian faith that doesn’t see the problem here, really see it, is its own refutation.
But here come some complications when men of privilege grasp for the ring of oppression:
Was the fact that Pete was a victim of white male domination at WTS its own form of oppression? On the scales of social justice this instance of maltreatment (according to some) does not itself rise to the level of what people of color have experienced. But Pete needs to see that white male privilege only goes so far when it collides with other white men with privilege. Ten years ago the Psalms would have made total sense of Pete’s experience.
But that raises a question about using as expressions of lament the prayers of kings, which is much of the OT Psalter. Should a victim of oppression really appeal to a prayer from an officer who according to social justice warriors is inherently oppressive? After all, the left has taught us that the wealthy and powerful are chief among the perpetrators of injustice. So how do you sing the songs of lament of the wealthy and powerful, like kings as opposed to the oppressed people (who haven’t left much of a paper trail)?
One last wrinkle: can a white Christian man really appeal to the text of Hebrews even if that is his academic specialty? Isn’t this a form of cultural appropriation? If Oberlin College students have taught us about authentic tacos in the cafeteria, and if Pete wants to approve the arguments that currently fuel the politics of identity, hasn’t he gone to the wrong place if he turns to the Psalms? Wouldn’t T.S. Eliot be a better fit for a white Christian man if he were — hypothetically of course — to experience oppression?
The gods of social justice are a demanding bunch. Call on them at your peril if your complexion is pink or ruddy.