Oppressed groups can adopt and police the racist ideas used against them

Evidence

Stowe’s popularization of spiritually gifted Black people quickly became a central pillar of African American identity as Black readers consumed the book and passed on its racist ideas. Racist Whites, believing themselves to be void of soul, made it their personal mission to find soul through Black people. Racist Blacks, believing themselves to be void of intellect, made it their personal mission to find intellect through White people. Black Americans almost immediately made Uncle Tom the identifier of Black submissiveness, while accepting Stowe’s underlying racist idea that made Uncle Tom so submissive: Blacks were especially spiritual; they, especially, had soul. — Ibram X. Kendi, Stamped from the Beginning, 516

Categorization

• XREF: Directly relevant to the reader’s testing of Kendi — here the production of a racist idea (Black spiritual superiority) precedes and shapes Black self-understanding, potentially complicating the strict policy-first inversion. Also echoes the reader’s discomfort theme about well-meaning positions being racist. — connects to: Racialized people can practice a vernacular anti-race-ism refusing racist categories — Luke de Noronha, The conviviality of the overpoliced,…, 62; Privileged anti-racism activists weaponize their own privilege against the system — Nyla R. Branscombe and Bertjan Doosje (eds.), Collective Guilt: International…, 1868; A group can move from oppressed to oppressor by changing its racial assignment — Noel Ignatiev, How the Irish Became White, 31 (+1 more)
• SEED: Angle: how antiracist movements adopt the vocabulary of their oppressors — ‘soul’ as a weaponized compliment that perpetuates intellectual inferiority claims among the group it flatters.