and many of these affinity groups are connected to cultural practices,

or you have affinity groups that are oriented towards challenging a particular form of bigotry,

or let's say anti-black racism, and you have black people who are reinforcing anti-black racism.

So I don't think they should be mandated to join the anti-racist black group. They probably

would feel more at home in the white supremacist group, that black person, you know, at that college.

And now the good fight with Yasha Monk.

Well, my guest today is none other than Ibrahim X. Candy.

Candy is the author of bestselling books like How to Be an Anti-Racist and Anti-Racist Baby.

He is now the founding director of the Institute for Advanced Studies at Howard University in Washington, D.C. We had, let's call it a lively conversation in which we started off talking about

his latest book in which he argues that the way to understand a huge number of disparate political

movements around the world is through the lens of great replacement theory.

That what really unites everybody from Javier Milley in Argentina to Narendra Modi in India

to Donald Trump in the United States is the way in which they are

advocating for a version of this quote-unquote political theory. We then got into talking more broadly

about how to conceive of the anti-racist enterprise and of anti-racist education.

Talking at Lent, for example, about the question of whether affinity groups,

particularly for younger students in schools, are productive or whether they might, in important

ways, backfire.

In the rest of this conversation, which is quite substantial, we talked about the difference

between equity and equality, about whether there is something really conceptually new

in the concept of equity, about whether the critique of equality is fair

to the history of that movement, and whether it is true to hold, as Ibrahim Kendi has written,

...