As we’ve covered, fitness is “right-wing” now, according to woke dogma.
Similarly, “fatphobia” is now the product of white racism.
Aversion to fatties is not, as evolutionary biologists thought all along, a deep-seated, subconscious judgment of reproductive fitness in a potential partner.
A large Woman of Color™ (WOC) in Harry Potter glasses explains how “pursuing fitness” is “pursuing proximity to whiteness.”
Wanting to be skinny is racist pic.twitter.com/EXbo55fx99
— Libs of TikTok (@libsoftiktok) January 6, 2023
“The reason why people hate fat people is because people hate black people,” the WOC explains.
Whether this woman actually understands what she’s saying is unclear. Based on the insular terminologies she uses, which you would never hear in everyday conversation, she appears to have lifted her argument verbatim from some college-level women’s and gender studies textbook.
No one teaches critical thinking in the humanities anymore; one’s grade depends on one’s ability to regurgitate word salads. And if a student ever hits a wall on an exam in the written answer portion, it will suffice to simply pencil in “white supremacy” x100.
It’s very much like a child forced to recite Bible passages before bedtime, ignorant to their meaning but somehow vaguely reassured they’re right nonetheless because an authority figure said so.
There is seemingly no social ill that the social engineers will not attempt to tie to European chattel slavery. The reason for this, first and foremost, is that, due to social conditioning of the white mind, conjuring “slavery” produces reflexive visceral disgust and shame.
Therefore, whatever argument the reference of slavery is in the service of hits maximum emotional paydirt. The white liberalized mind is virtually defenseless in the face of accusations of white genocide, leaving submission and apology as the only path to redemption.
Sabrina Strings, author of Fearing the Black Body: The Racial Origins of Fat Phobia, connects the dots between the slave trade and the preference for slender physiques. Or at least that’s what she claims to do. It doesn’t make a lot of sense, sadly.
At some point, the argument goes, the Europeans transitioned from valuing “voluptuous” human female figures (“voluptuous” not being a synonym for “obese”) to prizing slimmer ones. This paradigm shift, Strings theorizes, happened because some racist scientists said white people were superior to blacks, and so everyone hated fat people because they reminded them of black people.
And voila, just like that you have institutionalized White Supremacist™ fatphobia – or, as Strings puts it, the “current aesthetic system”! (Everything is a “system” to Social Justice™ people.)
Liking small butts, as we’ve discussed, is prohibited on account of 19th-century chattel slavery.
But liking big butts is also white supremacy.
“The appropriated item is literally a body part — the size and shape of which we rather notoriously have no control over. And yet Radke employs more or less the same argument to stigmatise the appropriation of butts as is often made about dreadlocks or bindis…
butts are a black thing, and liking them is a black male thing, and the appreciation of butts by non-black folks represents a moral error: cultural theft or stolen valour or some potent mix of the two…
the cultural legacy of the butt is undeniably entangled with the legacy of racism and eugenics, including a sordid and repellent history wherein certain anthropologists of the white male variety both fetishised the physiques of black women with ample backsides and conflated their peculiarities with savagery and promiscuity.”
So, if you’re a white, having any opinion whatsoever on butts is evidence of your blatant racism. If you prefer them large, then you’re a bigot. If you don’t, you’re also a bigot. The only way not to lose is not to play.
Of course, what’s really going on here, which you probably intuit, is a cynical attempt on the part of sad land whales to shoehorn their body-positive ideology into the broader left.
They are jealous of the rhetorical monopoly granted in corporate media to the race hustlers, in which no one is allowed to push back on their narratives without being branded a racist and excommunicated from polite society.
Unfortunately for them, deriding the fatties is not yet met with the same histrionic pearl-clutching or censorship as dropping the n-word. But if they ever successfully hitch fat-shaming to racism, they will be equally insulated from criticism.
The transes use the same strategy when they attempt to conflate transgenderism with the civil rights movement for racial equality. The hope is that their own icons like Dylan Mulvaney will be equally revered as Martin Luther King, Jr.
Let us hope their fantasies never become reality.
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