Taking every racial issue personally can blind us to the many racial injustices for which no one is to blame. If every racial injustice entitles its victims to lambaste the person nearest to hand, then when there is no racist to blame, it follows that there must be no injustice. As racial politics increasingly focuses on trivial slights, innocent slips of the tongue, and even well-intentioned if controversial decisions, the most severe injustices — such as the isolation of a largely black underclass in hopeless ghettos or even more hopeless prisons — receive comparatively little attention because we can't find a bigot to paste to the dartboard.

In a bit more political risky analysis, however, Ford posits that proponents of gay marriage are too quick to label opponents as bigots. Instead, he argues (with a multiplicity of reasons) that legalizing domestic partnerships and civil unions would yield essentially the same results, without stepping on the cultural toes of those with a religious tinge. Of course, stepping on toes is exactly the reaction many political groups desire to urge society from its indolent ways.

Equally complex a subject matter, however, that Ford excels at putting into both a cultural and legal context, is the rise of the political correctness — or multiculturalism movement of the last two decades. Ford laments how many of its proponents have so severely twisted their notions of rights that they have tried to enact legal constructs to protect 'cultural purity' by attempting to garner legal protections for segregated housing on university campuses, de facto arguing that integration, assimilation, social engineering, and all the fights against redlining and legal discrimination in housing were, in effect, worthless, and that separate but equal was perversely correct. Naturally, such notions have only allowed many of the purveyors of power to justify their own racist beliefs by pointing to the fact that the so-called victims of bigotry actually endorse the same ideas that the enablers and profiteers of bigotry do.

Yet, Ford is not only taking shots at nebulous nobodies, as he takes on those black celebrities who play the race card. Aside from the vapidly manifest examples of an Al Sharpton or Oprah Winfrey, he takes dead aim at one of the leading black intellectuals in the country, Princeton University religion professor Cornel West (who often as not portrays himself as a heinous cross between two of the nation's most noted recent charlatans — a leaner version of the aforementioned Al Sharpton, and a tanner version of mythological bamboozler Joseph Campbell), who also wrote a book dealing with race, 1993's Race Matters.

What is so impressive about Ford's gripe against West is that Ford simply allows West's own words reveal his own race baiting by virtue of the unconscious ways the noted racial provocateur deploys modifiers. In West's own words he describes his frustrations over not being picked up by a Manhattan taxicab. Naturally, he ascribes this solely to racism, even though Ford parses West's own words, where he writes he left his own 'rather elegant' auto in a 'safe' parking lot, then waited at a nearby corner on Park Avenue, trying to hail a cab that would take him to Harlem. West claims that, after nine taxi's drove by, he got angry.