The Definition of Racism

ABSTRACT This essay considers definitions of racism which emphasise its behavioural, motivational, and cognitive features. The behavioural definition ('the failure to give equal consideration, based on the fact of race alone') is rejected, primarily due to its inability to distinguish between 'true'and 'ordinary'racism. It is the former which is morally most objectionable — and which identifies the essence of the racist attitude and belief. The central part of the essay argues in favour of the motivational approach to the definition ('the infliction of unequal consideration, motivated by the desire to dominate, based on race alone') and clarifies the way in which racism, thus understood, conflicts with the principle of human equality. Finally, the cognitivist definition ('unequal consideration, out of a belief in the inferiority of another race') is also rejected, despite its intuitive appeal. The overall discussion has important implications for moral philosophy. It is shown both that the principle of human equality does not strictly imply equal consideration, and that one may violate the principle of equal perception, yet not deny the principle which, from the perspective of this argument, is the more fundamental element in the principle of human equality, the principle of equal human worth.     

The Symbolic Racism 2000 Scale

The concept of symbolic racism was originally proposed 30 years ago. Much research has been done and the society itself has changed, yet many of the original items measuring symbolic racism remain in use. The primary objective of this paper is to present and evaluate an updated scale of symbolic racism. The scale proves to be reliable and internally coherent. It has discriminant validity, being distinctively different from both older forms of racial attitudes and political conservatism, although with a base in both. It has predictive validity, explaining whites' racial policy preferences considerably better than do traditional racial attitudes or political predispositions. Evidence is presented of its usefulness for both college student and general adult population samples, as well as for minority populations. Data using this scale contradict several critiques of the symbolic racism construct (most of which are speculative rather than based on new data) concerning the consistency of its conceptualization and measurement, the coherence of the symbolic racism belief system, possible artifacts in its influence over whites' racial policy preferences (due to content overlap between the measures of independent and dependent variables), and its differentiation from nonracial conservatism and old-fashioned racism.     

Racism: Flew's Three Concepts of Racism

ABSTRACT In an article in Encounter, Antony Flew usefully opens up the issue of what racism is by giving three 'concepts': (1) 'unjustified discrimination'; (2) 'heretical belief; and (3) 'institutionalised racism'. He rejects senses (2) and (3) in favour of (1) and finds much 'anti-racism'in fact guilty of it. This article, while benefiting from Flew's account, argues that it basically misconceives and underestimates racism by ignoring its complex ideological (sense 2) and institutional (sense 3) character. In regard to (2) it is argued that we need to distinguish scalar and statistical claims from the binary 'us/them'essentialism characteristic of racism. In regard to (3) it is argued both that affirmative action is required by justice and that it entails 'collateral injustice'as well as consequential uncertainties.     

Legacies of Racism

This article offers a qualitative review of the narratives presented in this special issue of the Journal of Counseling & Development on racism. The author describes some of the collective themes that emerge from the narratives associated with the devastating, multifaceted effects of racism in the United States. The narratives individually and collectively help to deconstruct myths and stories that perpetuate racism and other forms of prejudice. A critical thinking model is presented that professionals in the fields of mental health and education might use to encourage students and others to take a closer look at racism and discover ways to move beyond prejudice and intolerance.     

Own-Race-Absent Racism

Abstract

I propose that a distinction can be drawn between two fundamental kinds of racism: own-race-present racism and own-race-absent racism. In own-racepresent racism, the race of the racist figures as a term in her racist thinking; in own-race-absent racism it does not. While own-race-present racism might conform readily to commonsense understandings of racism, own-race-absent racism less clearly does. I provide evidence that these two kinds are there to be identified and raise considerations regarding the benefits, both theoretical and practical, of adopting the less-obvious concept of own-race-absent racism.     

Racism en Route

This article argues that in Africa, the nature and advent of racism has to be traced back to the earliest encounters between Africans and Europeans, including the first seven centuries but especially during the slavery and colonial eras. Religion (notably Islam and Christianity), trade, education, culture, and “science” were important incubators and justifiers of racism, in earlier as well as recent times. The paper concludes by proposing some ways in which African theology can stay agile and keep pace with the resilient and adaptive forms of racism in contemporary Africa.     

Reflections on White Racism

An account is given of the intellectual process by means of which I wrote my first book, White Racism: A Psychohistory. The process included an incorporation of society and history into the discourse of the unconscious—that is, a way of treating external reality nonreductively while remaining faithful to a radical depth psychology.     

Leonard Harris,Racism

Continental Philosophy Review -     

The Nature of Contemporary Prejudice: Insights from Aversive Racism

Within the United States, declines in the overt expression of racial prejudice over several decades have given way to near universal endorsement of the principles of racial equality as a core cultural value. Yet, evidence of persistent and substantial disparities between Blacks and Whites remain. Here, we review research that demonstrates how the actions of even well-intentioned and ostensibly non-prejudiced individuals can inadvertently contribute to these disparities through subtle biases in decision making and social interactions. We argue that current racial attitudes of Whites toward Blacks in the United States are fundamentally ambivalent, characterized by a widespread contemporary form of racial prejudice, aversive racism , that is manifested in subtle and indirect ways, and illustrate its operation across a wide range of settings, from employment and legal decisions, to group problem-solving and everyday helping behavior. We conclude by describing research aimed at combating these biases and identify new avenues for future research.