Misreading the Dream

Perhaps it should come as no surprise that someone as oft-quoted as Martin Luther King Jr., might occasionally have his words misinterpreted, misunderstood, or taken out of context. King's status as something of a secular saint only magnifies the willingness and desire of writers, academics, political commentators, and elected officials to expropriate King's words to advance one or another agenda.

Nowhere is the tendency to "play the King card" more apparent than in the claim by dozens of contemporary writers and theorists that King's principal goal was "color-blindness" and that he viewed the development of such a legally codified visual disability as the avenue by which racism would best be attacked.

To support this view, these writers rely principally on one line, from one speech--and it's not only the most famous line delivered by King, but also one of the few most folks have probably heard: namely, the one from the 1963 March on Washington, wherein King proclaimed his "dream" that one day persons "will not be judged by the color of their skin, but by the content of their character."

For many, this is proof that King, were he alive today, would oppose race-conscious policies like affirmative action, since, after all, such efforts require targeted outreach, recruitment, and hiring goals for people of color previously locked out of opportunity in education, employment, and contracting.

Shelby Steele, in his 1990 best-seller "The Content of Our Character" presents a harsh critique of affirmative action efforts, claiming they have "done more harm than good" and implying that King would agree. Steele seeks to prove this not only with reference to the Dream speech, but also by recounting a 1964 presentation in which King implored black youth to "run faster" to get ahead: the implication being that King was an apostle of self-help and hostile to special efforts to provide full opportunities to people of color.

Clint Bolick--one of the leading critics of affirmative action--writes in his 1996 book, "The Affirmative Action Fraud," that King did not seek "special treatment" for blacks, and, as with Steele, mentions the "content of their character" remark as justification for his position. Tamar Jacoby, in her 1998 offering "Someone Else's House: America's Unfinished Struggle for Integration," says King's "dream" was color-blindness. Abigail and Stephan Thernstrom, in "America in Black and White," make the same claim as part of their critique of race-conscious programs, as do Terry Eastland, in "Ending Affirmative Action," and Paul Sniderman and Edward Carmines, in "Reaching Beyond Race," who say "the civil rights movement...took as its ideal a truly colorblind society, where, as Martin Luther King Jr. prophesied, our children would be judged..." by you know what.

Even writers not particularly hostile to affirmative action often make the same argument. Consider John David Skrentny's historical survey of race-conscious programs, "The Ironies of Affirmative Action," in which the author writes: "Martin Luther King believed in color-blindness and...also sensed that affirmative action would be counterproductive to the long-range goals of civil rights groups."

Similarly, Richard Kahlenberg--whose book "The Remedy" calls for a reorientation of affirmative action from a race to a class focus--argues the move to race-conscious affirmative action was a "changed direction" by the civil rights movement, after King's assassination, and that this shift has pushed America "further than ever from King's vision of a color-blind society."

Perhaps the most extensive articulation of the notion that the modern civil rights movement has betrayed King by supporting affirmative action comes from Dinesh D'Souza in his 1995 book "The End of Racism."