There is a pressing issue regarding citizenship and population identity in Europe and other ancient societies that both cultural Marxists and neo-liberals seem unable or unwilling to address. This omission is curious considering that the “privilege theory”, “pan-africanism”, and all other notions from cultural Marxism that celebrate and argue for the importance, and revival of ethno-racial identities based on blood, phenotype, and culture for those of African or partial African extraction, don’t even consider such a dynamic to be present among any other group of people. Many would claim this is because the black identity emerged as a reaction to exclusion from the institutions built by European and European derived societies, and to the sense of shame derived from the pejorative associations ascribed to the black African phenotype. The argument is that in claiming a common phenotypically and ancestrally derived identity, black Africans in European and later Asian dominated societies could derive value, security and community in a phenotype and ancestral history that would otherwise be a disadvantage. It has also been argue to be an effort to recreate a cultural and ancestral connection that was lost through the rapid changes toward modernization that took place in Africa during European colonialism, transatlantic slavery, and the consequential African diaspora.
Be that as it may, we are about to live in a world in which black Africans are the dominant phenotype, who will enjoy numerous racially homogenous (if ethnically diverse) states, in which their racial/phenotypical identity are coextensive with those states. Black Africans and those of black African extraction will live in a world with numerous heavily populated societies in which they or their descendants may chose to live in order to remain connected and integrated into a society dominated by a common phenotype, culture and race. These states will develop with an explicit black African identity.
Black Africans will also retain an international diasporic ethno-racial identity that they may choose to adopt, while living in and growing in number within states occupied by a shrinking global phenotypical, racial and ethno-cultural minority of ethnic Europeans. While this circumstance is likely to occur in the rapidly aging and soon to be shrinking East Asian ethno-racial population groups, it will do so after ethno-racial Europeans whose guilt driven and culturally universalist governing classes are already leading to radical and unprecedented demographic transitions in terms of racial diversity, within a European continent that was almost exclusively European in terms of populational ancestry and phenotype until very recently. This is why I chose to discuss Europeans in this instance.
While as ethnically diverse as black African states, Europeans have a more connected history with each other than with non-Europeans, and can phenotypically blend into each others’ societies (because of their closer degree of relatedness). Their phenotypical distinctiveness will also bar them from the ethno-racial identity/identities of black Africa, as well East Asia, making a discussion of a common European ethno-cultural, racial and phenotypical identity relevant. If race is a "social construct" it is of the kind whose references in nature do not disappear when it is forgotten, as might occur if a society forgot a social construct like a sport. That is because race and ethnicity are social ways of organizing very real genotypic and cultural histories, that continue exist whether one generation or two chooses to ignore them or not. Further, if "imagined" when enough people imagine it, it continues to have very real consequences. To imagine such things away completely requires everyone on Earth to do it at the same time, since race and ethnicity exclude as well as include individuals. If one race or ethnicity chooses not to accept a social category based on ethnic or racial criteria, while the rest of the world continues to do so, it does not remove the categories of race or ethnicity. It only excludes those who would have been members of that ethnic or racial group from any ethnic or racial identity, until their distinguishing genotypic and phenotypic characteristics disappear entirely, ending a specific historical story.
So to reiterate, the massive population growth of black Africans, along with the powerful ethno-racial diasporic identity developed throughout their history ensures that their ethno racial identity will remain more secure than most others, by providing reliable and numerous options for those of black African extraction to identify with, connect with, and live within a common ethno-racial and phenotypical community. They will have an exclusive identity of black Africaness, manifesting in a number of different variants in a number of homogenous states, along with an international black African diasporic identity. Black Africans residing in Europe or Asia will have the option throughout their foreseeable generational future to identify with an ethnic and racial identity that grants a connection to an exclusive history, ancestry, and community, that derives for many a sense of purpose, and organizes a sense of a common future. Should they find non-African states unaccommodating, their descendants will have a number of racially homogenous states in which they may choose to live that will be almost entirely occupied and controlled by, and have the cultural formations derived from, a common black African ethno-racial history.
By contrast, European children will live in a world in which their ethno-racial and phenotypical community becomes a tiny and shrinking global minority, with likely no racially homogenous states to call their own. Further, there has as yet not been any progress made in establishing an identity around the common European phenotype, or the common continental ethnic history, ancestry, and family of cultures, that the phenotype (and its subtypes) denotes. Nor does there exist any way for “White” people around the world to connect with an exclusive ancestral and phenotype based identity, despite their phenotype obviously excluding them from other ethno-racial identities from which many other people derive meaning and a connection to an ethnic heritage larger than themselves as individuals.
This asymmetry is likely to create a serious problem as more and more generations of people whose ancestry derives primarily or exclusively from Europe, who share a common phenotype indicating this common history, find themselves with no exclusive identity denoting their common heritage, while the rest of the world maintains their own. They will find themselves a shrinking majority in all the states from their ancestral home continent, an irrelevant minority in nearly all other states on the planet, with no way to find identity, community and a connection to history from their distinctiveness which excludes them from integrating with other ethno-racial groups. While a black British person may claim a national “British” or even “European” identity, and an ethnic or racial “African” identity, White Europeans will find themselves without an exclusive ethnic or racial “European” identity to claim. Ethnic Europeans will also find themselves unable to ever integrate with a “Chinese”, or indigenous “African” identity, bar perhaps Afrikaners whose likelihood of surviving as a recognizable ethnic group diminishes each passing decade. A white European will never become Han-Chinese, Japanese, Hindi, Tamil, or Igbo, while the descendants of any of these groups will be able to call themselves “Dutch” or “Swedish”, which is not only a national but also an ethnic category.
In this respect, the national identities of Europeans, which were once solely possessed by groups with a common European heritage and phenotype, have been expanded to include all groups with heritage from all parts of the world, at the expense of a legitimate ethnic or racial identity for those who derive from the original inhabitants of these nations. For this reason, while a “Dutch” person, of Pakistani descent may have the opportunity to realistically define themselves as entirely “Dutch” in a cultural and national sense, they may also identify ethnically or racially as being “Pakistani”. The same would be true of a “Dutch” person of Somali extraction. They may both a “Dutch” national identity, while deriving meaning and connection to an ethnic history and culture from “Pakistani” or “Hawiye/Somali” ethnicity.
By contrast, an ethnically European person whose ancestry is exclusively “Dutch” or European, and whose ethnicity would otherwise have been “Dutch”, may not claim the ethnic component of their identity because it would exclude those of Pakistani or Somali descent whose citizenship grants them equal claim to being “Dutch”, which has been exploded to become an a-ethnic, a-racial, nationality. This leaves those of ethnic Dutch, or German, or English, or Swede, or generically European ancestry with no legitimate claim to a common ethnicity to share with those who clearly share a common phenotype, culture, and naming scheme, and thus ancestral history.
This brings us to the problem inherent to the lack of a legitimate ethno-racial identity among Europeans or those of European extraction, in a world in which the vast majority make legitimate and largely unquestioned claims to groups based on common ancestry and phenotype. It means there is nothing undergirding the national identities of Europeans that once connoted an exclusive ethnicity associated with a European phenotype. Those who just a generation or two prior would claim to have been “Swedish” or “Dutch” would have been making an ethnic statement as much as a national one, since the two were fused around a common history, European phenotype, and common culture.
However, because of the dramatic changes in demographics produced by the decisions of the states governing European nations, the ethnic component of these national identities has been forced to be surrendered by those whose ancestors had a “Swedish” or “Dutch” ethnicity in order to accommodate a non-ethnic, non-racial, and even non-cultural, civic identity. Should anyone in Sweden or the Netherlands make any ethnic claim to a “Swedish” or “Dutch” identity based on their ethno-racial and cultural histories, such would exclude those whose ancestors arrived in the 1960’s and thus have different ethnicities with different ethno-racial and cultural histories. To exclude those of non-European, or primarily non-European ancestry from the ethnic in-groups of indigenous Europeans is met with accusations of racism, and faces genuine legal repercussions in a number of European countries.
Consequently, ethnic Europeans indigenous to any particular nation that existed before mass non-European immigration from the 1960’s onward, whose ethnic definition is coextensive with the definition of their nation and state, find themselves with no ethnic identity to call their own, while no legitimate pan-European or phenotypical identity has emerged to act as an alternative as happened with “African Americans” and “Black consciousness”. Of course, were the descendants of these ethnic European people with no legitimate ethnic identity to find themselves in Nigeria or Niger their phenotypical distinctiveness, and the continental ancestral history it indicates, would bar them from claiming a common ethnic identity with Nigerians, or Somalians, whose ethnic identities would derive from their nation, tribe or common black African ethno-racial identity shared by those around the world of a common black African phenotype.
Ethnic Europeans would also find themselves unable to partake in the ethnic community of East Asians or Southern Asians, who enjoy common ethno-racial identities around which they build communities and which allow them to connect to a sense of common history larger than themselves. This connection to an ethnic and ancestral history larger than oneself is clearly very important for the human psyche, and unsurprisingly so for a social species. Consequently, observers like myself are concerned about the lack of a recognized and exclusive connection to ancestral history for those of European or mainly European ancestry. I would also posit that the term “racist” being deployed to counter any and every effort by ethnic Europeans to create an exclusive ethno-racial identity comparable to those that exist for the rest of the world is counter-productive and potentially dangerous, not to mention logically inconsistent. No amount of “privilege” in any form justifies, or corrects the logic of denying a tiny global minority an exclusive history around which to organize, while the far more numerous remainder of humanity continues to be unquestioned in doing so.