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by y. g-m. lulat
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Race and Racism: The Continuing
Problem of
Misdiagnosis and Irrelevant Prescriptions
Mention the words race or racism
in this country and immediately people become uptight and angry: the racists
because they deny it exists, or if they accept that it exists then they
insist that they themselves are not racists; and the victims of racism
because they are fed up with it. Yet, the irony is that, both, the racists
and their victims have a very poor understanding of what racism really
is, and how (or whether) it can be eradicated. Guys, what you need to understand
is this: while we who live in a society such as this one are ALL affected
by racism in one way or another from the time we are born, it does not
in itself guarantee that we understand it fully. The fact is, racism is
a very complex ideology and system of oppression. Its complexity stems
from the dialectical interplay between structure, ideology,
and behavior. (Note: in some societies--e.g. in the Middle East, India,
and in parts of Africa--it is ethnicity/ethnicism that takes the place
of race/racism.)
There are six critical issues that emerge out of this interplay: (1) the
mythical basis of the ideology; (2) the mode of its origins and transmission;
(3) the variety of forms it takes; (4) the role it performs in society;
(5) its relationship to other ideologies of oppression: sexism, ethnicism,
classism, etc., and (6) the problem of creating a racially egalitarian
society in an inherently non-egalitarian society.
1. Racism is based on a mythical conception of the category,
race.
You may find this difficult to believe, but the scientific truth is that
there is only one race on this planet: it is the human race. Whatever racial
categories societies have come up with are categories that have been created
artificially by those in power in order to create a basis for "otherness"
(see course glossary) as a means for justifying prejudice and discrimination.
Before Columbus set sail from Europe there was no "white" race or the "black"
race or the "red" race, or even the "yellow" and "brown" race. It is the
European domination of the world unleashed by Columbus that allowed the
Europeans to create these artificial categories. Before Columbus there
were only ethnicities based on learned, not genetically determined, distinctions
of language and culture, such as: in Africa: Akan, Malinke, Ngoni, Yoruba,
Zulu, etc.; in the Americas: Aztec, Cherokee, Inuit, Maya, Sioux, etc.;
in Asia: Arab, Berber, Han, Jews, Korean, Mongol, Indo-Aryan, Dravids,
etc.; and in Europe: English, French, German, Irish, Spanish. Remember
also that all human beings originate out of the same place, regardless
of what you believe in: religious explanation (Garden of Eden [if you are
a Christian, Jew or Muslim]) or scientific explanation (Africa). In other
words: whether you believe in God or in science, both recognize only one
race: the human race.
2. In terms of origins and transmission, racist ideologies
depend on the creation of stereotypes and their transmission through agencies
of socialization. Racists rely on stereotypes to create otherness (you
are not one of us), because stereotypes permit them to dehumanize their
victims. These stereotypes can be, both, positive (intelligent, industrious,
ambitious), and negative (lazy, dumb, thieving, etc.), but above all, in
the arsenal of all racists three stereotypes are universal and salient:
one has to do with dirt, the other with sex and the third
with trust. For example, those who have monopoly of power and resources
in this country, the English, have portrayed all these groups at various
times in history as unhygienically dirty, animalistically oversexed, and
highly untrustworthy: Native Americans, African Americans, Irish Americans,
Italian Americans, Jewish Americans, etc.
But where do stereotypes come from? They come from those who are involved
in producing the content of what we today call the media (books, cinema,
television, theater, newspapers and magazines, radio, museums, etc.): writers,
actors, musicians, entertainers, artists, scholars, museum curators, travelers
and explorers, etc. All of these people are involved in the creation, dissemination
and maintenance of stereotypes. As stereotypes become widespread in a society
over time, other agencies of socialization besides the media become involved:
the family, the church, schools, and so on.
3. Racism can take the following fairly distinct, but
NOT unrelated, forms: dominative racism, aversive racism, institutional
racism, and juridical racism.
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Dominative racism
is racism aimed at dominating victims in order to directly exploit their
labor, as in the case of the racist exploitation of African Americans in
the South. Under conditions of dominative racism intimate interpersonal
relationships between the racist and the victim are common. Not surprisingly,
in the racist South of the past African American women often ran the household
of the white master: from house-cleaning and cooking to child-rearing--and
sometimes even child-bearing! (By the way, a similar situation obtains
to day in the West [California, Texas, etc.], but with reference to Hispanic
American women.)
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Aversive racism,
as the term implies, denotes a racism where the racist wants to put the
greatest physical and social distance possible between himself/ herself
and the victim. For example: aversive white racists would never dream of
permitting African Americans to enter their homes, let alone cook their
food or babysit their children. The logical conclusion of this kind of
discrimination from the perspective of the victim is genocide. The European
Jews were victims of aversive racism. In this country, wherever dominative
racism disappeared it was replaced by aversive racism; consequently, to
day it is aversive racism that is the most common form of racism. At the
individual level, the desire by aversive racists for as much physical and
social distance as possible between themselves and other races stems from
the incorporation into their psyche, through early childhood socialization,
at the minimum the triple racist stereotypes of dirt, sex and trust (mentioned
above). As you can guess, laws can not really overcome this form of racism.
Why? Because it is too pervasive and yet very subtle to the point where,
sometimes, both the racist and the victim may not even be aware of its
existence at a given moment. A classic example of the latter phenomenon,
in this society, is the subconscious belief by almost ALL whites
(jncluding, ironically, non-racist whites) that their whiteness entitles
them to a place above everyone else, regardless of what aspect of society
is under consideration: employment, housing, health, religion, culture,
language, etc., etc. The only whites who do not suffer from this "white
is best; white is right" psychological disease are those whites who are
actively engaged in struggling with themselves to overcome this disease
in order to become normal and mentally healthy humanbeings.
Aversive
racism is not a monopoly held only by whites in this society. Other groups
can and do exhibit this form of racism too. For example: Jews against blacks;
blacks against Jews; blacks againt Hispanics and Asians; Asians against
blacks, etc.; etc. While you are reading this article I want you to stop
for a moment and ask yourself this question: If I am alone in an elevator
would I be uncomfortable if a person from group X enters it? (Substitute
group X with whatever racial/ ethnic groups you encounter in your daily
lives that you can think of.) If your answer is yes with respect to ANY
group you are a racist. Not only that, but think about this: it means that
you a potential candidate for recruitment by a racist organization like
the NeoNazis (under appropriate circumstances). How do you think a minority,
the Nazis, in Nazi Germany were able to convince the majority of Germans
to murder millions upon millions of people within a short period of 5 to
6 years? They exploited the existing aversive racism toward Jews that most
Germans and many other Europeans harbored. So, if you are one of those
who becomes "uncomfortable," when you encounter in your daily life a person
of another color then you need to seriously consider psychiatric treatment--because
you are mentally sick!
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Institutional racism,
in this country, is closely tied up with aversive racism in that this form
of racism depends upon the operation of social institutions independently
of racists and their victims coming into direct contact with each other.
Institutional racism originates from a past where juridical racism was
the order of the day. So, for example, when inner cities--where the majority
of minorities live because of historically determined, racist residential
segregation--are denied access to resources (ranging from decent schooling
through adequate social amenities to jobs and employment), then that constitutes
institutional racism. The most pernicious effects of institutional racism
to day for minorities is their lack of adequate access to proper schooling
and jobs.
-
Juridical racism,
in this country, is closely tied up with dominative racism because it was
racism that was instituted through law in order to exploit African Americans
and other minorities directly. The slave codes and the Jim Crow laws are
classic examples of laws that established a juridical racist society in
the South.
4. The role of racist ideologies in societies such as
this one is that it assists the capitalist classes in doing three things
(though this does not necessarily mean it is capitalists who create racism):
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(a) Achieve political and economic stability
by using racial/ethnic minorities as scapegoats for the severe problems
that the activities of the capitalist classes as a whole produce:
unemployment, falling standards of living, environmental destruction, scarcity
of resources, etc. Racism helps to deflect resistance and rebellion away
from the capitalist class and the capitalist system. (Note: in the absence
of race, other ideologies of oppression become salient: sexism, classism,
etc.)
-
(b) Permit the direct exploitation of
victims through measures such as low wages, dispossession of their lands,
enslavement, etc.
-
(c) Allow them to sow division among
the working classes so that they can keep each other in check in their
struggles with the capitalist classes. A classic example is the use of
African Americans and other minorities to break up labor strikes of Euro-American
workers. Historically, and up to the present, racism has been one of the
most important tools used in this country to buy the allegiance of white
workers by capitalists. By allowing white workers to exchange their whiteness
for a few privileges, the capitalist classes have kept all working classes
from demanding a fundamental change to the entire political and economic
system for the benefit of all. Racism creates an us and them mentality,
whereas genuine progress in a society is only possible under conditions
of cooperation and mutual respect.
5. Racism
does not operate in isolation from other ideologies of oppression, but
rather a society or an individual often experiences it as part of a nonhierarchical,
multidimensional, system of oppression. The best illustration of this fact
is the case of African American women: they are victimized, at the same
time, by classism (because of capitalism), racism (from white women), racist-sexism
(from white men) and sexism (from black men). To take another example:
victims of racism (e.g. Jewish Americans or Asian Americans) will also
perpetrate their own racism on other minorities (e.g. African Americans).
One more example: the emerging African American middle-class, who themselves
are victims of Euro-American racism, will perpetrate classism on fellow
African Americans. A good example of this are African American Republicans
who support racist legislation aimed at barring the means to overcome or
mitigate institutional racism: such as, affirmative action and welfare
programs.
6.
We live in an inherently inegalitarian society. Why? Because this
is a capitalist society. In any capitalist society equality is a concept
that is severely circumscribed by a pyramidical social structure that capitalism
demands. Not everyone can be a capitalist, otherwise who would do the work?
You have to have a working class too, who necessarily are below the
capitalist class. Within this context what kind of racial equality is possible?
The answer is: one that simply reproduces identical pyramidical social
structures across all races, where race is substituted by class distinctions.
Yet to struggle for this form of racial equality is to demand that the
historically racially privileged white middle class (to take the
example of this society) shed some of its privileges and join the ranks
of the black working class on an equal footing. Which member of the white
middle class is going to agree to this? (We can also apply this same reasoning
to the white working class. Which one of them would be willing to join
the black underclass?) The political difficulties involved are best
illustrated when we see the frequent inability of, say Jewish Americans
and Asian Americans (many of whom are middle class) to come together with,
say, African and Hispanic Americans (many of whom are working class), and
yet they all face racism/ ethnicism to varying degrees.
We have spent (or will spend) a great deal of time in this course discussing
issues of race/ethnicity and racism/ethnicism. It is important that I strongly
emphasize that in doing this the objective has not been to try and prove
that whites are an evil and nasty people or that this society as a whole
is an evil and nasty society that is beyond redemption. Rather, the objective
is to try and understand what racism/ethnicism is, how it originates and
what role it plays in this society, in order to see how we can work toward
a society where such forms of prejudice and discrimination no longer exist.
In advocating a society that is free of such prejudices and discrimination
I am not only concerned with issues of morality and social justice, but
my position is that, in the long run, such a democratic and civilized society
is good even for the racists, sexists, etc. themselves. Remember: that
a society that tolerates and even encourages discrimination (in whatever
form: racist, sexist, ethnicist, etc.) in the end only hurts itself. Since
no single group has monopoly over intelligence and creativity, imagine
how far advanced this country would be to day if it had from the very beginning
given all minorities, including women and the white working classes, every
opportunity to realize their fullest potential. To further underline this
point: a racist society is in one sense like a racist individual. Such
an individual has a very narrow and shallow life experience because he/she
denies himself/herself access to the rich tapestry of cultures, love and
friendship that non-racist/ non-ethnicist contacts with other racial/ ethnic
groups permit. For example: a Euro-American who wants to be truly a racist
should refuse to be a Christian, because Christianity is not a European
religion, it is a Semitic religion. Take another example: a Euro-American
who wants to be truly racist should refuse to listen to rock (because rock
has its origins in African American music), or eat tomatoes, potatoes,
chocolate, and so on because they are not of European origin. In other
words, racists do not realize how rich their lives are because of the contributions
of the very people they reject; but how much richer their lives would be
if they gave up their racism. To immerse one's life in hate (as opposed
to love) surely is not only unnatural, but mentally unhealthy--perhaps
requiring psychiatric treatment.
To engage in prejudice and discrimination is to engage in self-hurt, but
let me go one step further and state that it is also to engage in self-destruction.
The best example I can give here is that of the Nazis in Germany: in the
end their racism/ethnicism brought on to themselves nothing but death and
destruction. Think about this: Hitler and many of his henchmen eventually
committed suicide.
If you are a racist (whatever color you may be), or a sexist (whatever
sex you may be), etc., I hope that you will work toward eradicating this
prejudice in you and in society; it is not good for you and it is not good
for society. |