I was generalising. Surely that's obvious. And so is Ziprhead I imagine.
Thanks for the thoughtful reply. Yes, that was obvious. I hope it was also obvious that I was in lawyer mode: "Never, never, never, on cross-examination ask a witness a question you don't already know the answer to, was a tenet I absorbed with my baby-food."
I for one am aware of the limitations of doing that while doing it.
Also, I am not trying to merely delegitimise feeling defensive, if we are talking generally. It will be, as ever, complicated. Some individual responses, even if they are of a defensive nature (and it's worth pointing out that a reaction isn't always defensive) will be more reasonable than others, imo. Nearly all of them, imo, will be at least understandable, in that they can be understood. Some will be both understandable and reasonable.
Broadly speaking, white, cisgendered, straight, 'western' males have generally had and continue to have (albeit to a lesser extent) more privileges than other groups in society. If you find that controversial then we are in for a long conversation and I'm not sure I'm necessarily up for it. It's a big topic but to me it's non-controversial. Obviously, it's more complicated than that. Some of that group will not have very many privileges at all, and may be indeed be (and are) underprivilged compared to society as a whole. But with the caveat 'all other things being equal' I'm happy with the statement.
There's a fair amount to unpack there. I find it controversial, because people casually throw the word "privilege" around without making clear either what the various observable phenomena are that they're referring to, or what characteristic they mean to ascribe to those phenomena by choosing to label them "privileges". But it appears to me that we can divide these phenomena into at least three distinct types: (1) Being treated as an individual rather than as an interchangeable part of some category that lumpers like lumping people into. (2) Not having certain unchosen individual characteristics treated as negatives even though they are not in point of fact negatives. (3) Being given unearned access to intrinsically scarce benefits they have no right to. To my mind, only the third type of phenomenon is properly called a "privilege".
To the extent that people label phenomena of types 1 and 2 "privilege", they appear to me to be engaging in propaganda, not analysis. When people call those "privilege" and suggest that someone objects to losing that "privilege", they're insinuating that he objects not only to not having types 1 and 2, but also that he objects to somebody else getting to have types 1 and 2 too. But there's no limit on how many people can have types 1 and 2. Only type 3 is in limited supply. Objecting to losing types 1 and 2 is a completely different psychological state from objecting to someone else getting types 1 and 2 as well. Calling both those states "feeling the loss of privilege" is an equivocation, and can only obscure what's going on in people's minds.
I think it's also fair to say that that group are losing some of their privileges and that many of them are feeling the loss. It's natural and to be expected.
It is natural and to be expected that people losing any of those three things will feel the loss. That is not a legitimate argument for belittling the injury done to a person being stripped of phenomenon 1 or phenomenon 2 by dismissing his concerns as merely the understandable feelings of any person who's losing phenomenon 3. When social engineers either attempt to treat a white, cisgendered, straight, western male as an interchangeable representative of the generalized archetype of the white, cisgendered, straight, western male rather than as an individual, or they attempt to treat whiteness, cisgenderedness, straightness or westernness as a negative, and then those people interpret the understandable consequent feeling of loss as "feeling the loss of privilege", as though the man's feelings were merely the understandable feelings of any person who's losing preferential access to intrinsically scarce benefits he has no right to -- let alone as though they were the not-so-understandable feelings of a person who objects to somebody else getting to be treated as an individual too -- those people are not being understanding and empathetic about the man's feelings. What they are being is self-congratulatory condescending pricks who are adding insult to injury for the sake of their own self-image as superior life-forms.
But all that is a secondary issue. It is after all natural and to be expected that social engineers, just like everyone else, wish to be the heroes of their own narratives. When they casually insult the victims of their policies while deluding themselves that they're being fair-minded, welcome to H. sapiens. Being insulted by those who consider themselves our betters is part of the human condition. So if you're not sure you're necessarily up for that long conversation, suit yourself. It's secondary.
Imo, there is also a case to say that members of that group (or part-members such as for instance 'white males' or even just 'whites') have been both unfairly demonised
Bingo. That is the primary issue. Sometimes speaking condescendingly of their victims' defensiveness and feelings about "loss of privilege" isn't enough to assuage a social engineer's guilt for treating people as interchangeable parts and for treating irrelevant unchosen traits as negatives. When that happens, sometimes a social engineer feels the need to up the ante and say "I suspect he fears that someday he will be treated the way he treated minorities." That's not lame pop-psychology. That's not condescension. That's not mind-reading unobservable feelings. What that is is a vicious unfounded accusation that his victims are wrongdoers who deserve what he's doing to them as righteous payback for their own sins. That's demonization.
Worse, since you guys are generalizing, and appear to be aware of the limitations of doing that while doing it, you appear to know perfectly well that the "he" in "he fears that someday he will be treated" is a different person from the "he" in "the way he treated minorities", which means it's not just demonization.
It's an endorsement of collective guilt.
You wrote "I guess that is the underlying, ultimate fear, yes". That is not the underlying ultimate fear, no. The generic defensive white, cisgendered, straight, western male's underlying ultimate fear is that someday he will be treated the way
some completely different person treated minorities, by social engineers who believe in collective guilt. Collective guilt isn't a real thing, but collective punishment is very much a real thing. Collective punishment is a war crime.
and to some extent neglected.
Hey, being unfairly neglected is part of the human condition too. Neglect them if you must. Don't demonize them. Don't punish them. And if you imply you think they're guilty, don't blame them for being afraid of you punishing them.