When billionaires fund the revolution, the outcome is already fixed.

But what happens when the very system responsible for global plunder also decides how that plunder is explained?

What happens when whiteness doesn’t just extract labor and land—but also curates the language of liberation?

Jason Hickel’s Global Inequality Project is bold, timely, and urgently needed. It maps colonial legacies, capital flows, ecological debt, and global exploitation with impressive clarity. But like much of the white radical left, it critiques empire without surrendering control. It names the mechanics of global injustice—without naming the epistemic infrastructure that determines who gets to speak, to explain, to be believed.

This isn’t personal. It’s structural.

The Global Inequality Project isn’t just a map of exploitation—it’s a story about who gets to tell the story. And once again, a white European man is positioned as the authoritative voice on global suffering. That is not incidental. It is a continuation of the very hierarchy the project claims to dismantle.

Yes, some contributors from the Global South are included. But inclusion is not authorship, and citation is not structural redistribution. What matters is:

Who frames the narrative?

Who gets trusted to define the crisis?

And whose knowledge is seen as explanatory—not just illustrative?

To be clear, this isn’t about whether non-white scholars were involved.

It’s about who holds the frame—and how whiteness continues to define what counts as “rigorous” or “radical” critique.

This is how whiteness curates critique:

It absorbs anti-colonial frameworks, rearticulates them in terms legible to Western institutions, and never names the white authority that underwrites the project itself.

Whiteness becomes both the narrator and the lens—unmarked, unchallenged, and still in control.

The Global Inequality Project does not name whiteness as a logic of global extraction. It does not confront how white epistemic authority continues to shape what is knowable, fundable, and publishable. In doing so, it doesn’t merely risk reproducing the same hierarchies—it actively sustains them, reaffirming who gets to be seen as rigorous, credible, and “clear.”

Let’s be clear:

Indigenous communities have practiced degrowth not as a theory, but as lived resistance to colonial violence.

Black, racialized, and Global South feminists have developed radical alternatives to capitalist extraction for decades.

Racial capitalism is not a side note—it is the organizing logic behind global inequality.

These frameworks weren’t invisible—they were ignored.

They remain excluded not because they lack insight, but because they lack whiteness.

And when they are cited, it is only to decorate the margins of a project already defined by white authorship. The mic is never surrendered—only briefly shared.

The Global Inequality Project speaks about the South, but not from it.

Its positionality is opaque. Its authorship is concentrated. It does not name the systems that allow its narrative to gain global traction—while those rooted in lived struggle remain obscured.

Whiteness remains unspoken—and therefore, untouched.

But justice demands more than mapping power. It demands surrendering it.

It requires de-centering white voices—not just symbolically, but structurally.

Otherwise, we get critique without transformation. Optics without redistribution.

And another white narrator praised for “vision”—while those who built the vision are erased.

So the question remains:

Who gets to define the world’s problems—and the solutions?

And what becomes possible when whiteness is no longer mistaken for clarity, but recognized as control?

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