vidence of a multi-cultural nation. This fact has not set well with American skinheads who feel their country has become nothing more than a dumping ground for the rest of the world. The people drawn to American skinhead groups represent an ever-growing population of angry youths undergoing an identity crisis as a direct result of empty school and family lives. "It wasn't his mother who made him bad. It was the men in his life. Those who failed to provide him with an image of what a good man could be are just as much to blame as those who waded in to take advantage of his weakness. Perhaps it is here, in male culture, not in mothering, that we should look for the seeds of violence and crime" (Phillips 32). That society is responsible for giving birth to such aspects of disillusionment and anger, it only stands to reason that groups like the American skinheads represent a means by which to attempt to escape such unmitigated social discontentment. "The simple solutions offered by this and other supposedly 'radical Left' organizations provide a quick-fix for their identity problems as well as an outlet for their anger and aggression. The success of these organizations is the distressing result of the Left's failure to build an effective alternative to the hateful and victim-blaming ideology of the Right. If the politics of meaning could reach this constituency, I sincerely believe that it could provide a viable alternative. The failure to fill the political, educational, and social void of America's angry and leaderless youth could have disastrous consequences for the country's future" (P 62). Even today, there is still a considerable amount of white privilege permeating throughout the country on account of American skinheads; one would have thought that by this time on the evolutionary timeline that human beings would have come to accept one another as the individuals they are, without branding one race as better or worse than the other. ...
