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Notes -
I read them both during the big racial politics dust-up of 2020 and 2021, and my feeling was basically:
White Fragility is pretty much nonsense. There's very little in it that constitutes any form of argument. Most of it is accounts of DiAngelo's training sessions interleved with radical assertions. I have very little to say about it. What's most striking about it to me is how non-constructive it is. It contains zero actual proposals for how to combat racism, or fight for equality, or improve society - there is no praxis or theory of action. There isn't even any discernible interest in those questions. There's a single passage where she describes responding to someone who asked her "what to do about racism and white fragility?", and her answer is to suggest that the problem is that the questioner doesn't already know, and to exhort the questioner to "take the initiative and find out on your own". DiAngelo passes the buck! White Fragility is not a book interested in solutions. It is a book interested in deepening one's sense that there is a problem, but that's all.
How to be an Anti-Racist, on the other hand, is a book with exactly one idea. That idea is roughly: all races are equal, any inequities or differences in outcome between racial groups are therefore the products of racist policies, and as such any inequities or differences in outcome between racial groups must be remediated by anti-racist policies. There's a bit more to this than I would quibble (in particular his definition of race, "a power construct of collected or merged difference that lives socially", is far too broad; by Kendi's definition, genders are races, civic nationalities are races, being a member of a golf club is a race!), but that's the core idea. Different outcomes between racial groups is definitionally racist. Anti-racism is equalising outcomes between racial groups. Then the rest of HtbaAR is extraordinarily padded - a combination of Kendi describing his own (not very interesting) life story, and then Kendi repeating his definition over and over in increasingly tedious ways (biological racism, behavioural racism, colourism, class racism, space racism, gended racism, queer racism, etc.). His definition of racism is "a marriage of racist policies and racist ideas that produces and normalises racial inequities", and then he just replays it over and over.
(I don't think his definition is circular, for what it's worth. The above definitions of 'race' and 'racist' make that clear. A 'race' is "a power construct of collected or merged difference that lives socially", a 'racist policy' is "any measure that produces or sustains inequity between racial groups", and a 'racist idea' is "any idea that suggests one racial group is inferior or superior to another in any way". 'Racism' is adequately defined in these terms. The problematic definition is that of 'race' itself, which as noted I think is way too broad. In practice Kendi states that there are six races in the US - Latinx, Asian, African/Black, European/White, Indigenous, and Middle Eastern - and never considers that his definition might apply to more than these groups, or that you could slice the pie in many other ways.)
The frustrating thing about HtbaAR for me was the way that this idea is only ever asserted, never really discussed or argued for. Kendi never, for instance, says, "Some people might be doubtful of this definition, but here's why I think this definition best captures what we mean by racism and is the best basis for further work to produce justice in society." There are any number of obvious questions we might ask about his definition (have overachieving groups done some kind of injustice? if so, how? if racist policies are those that increase inequities between groups and anti-racist policies decrease inequities, doesn't that mean that it might often be impossible to judge whether a policy is racist or anti-racist before implementing it? if intent is irrelevant, does it mean that a benevolently-intended policy might be racist, and a malevolently-intended policy might be anti-racist?), but he never attempts to answer any such question, even the most obvious.
Ultimately I think my take is that DiAngelo is an opportunistic grifter, and Kendi is a well-meaning but unfortunately not very clever academic. If I were a professor and Kendi were one of my undergraduates, I'd commend his passion but tell him he has a lot more work to do to precisify his thinking.
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