Unmasking Color Racism

2021 ◽  
Vol 31 (1) ◽  
pp. 41-67
Author(s):  
Robert Elliott Allinson ◽  

One reason Aristotle is distinguished as a philosopher is that he thought the philosopher investigated the causes of things. This paper raises the question: What are the causes of racial prejudice and racial discrimination. All ethical beings know that racial prejudice and racial discrimination are morally wrong, deplorable and should be completely eradicated. Deanna Jacobsen Koepke refers to Holt’s definitions in distinguishing racism from prejudice: “Racism is defined as hostility toward a group of people based on alleged inferiorities. Racism is a system of power and privilege that is at the foundation of society’s structures rather than prejudice, which is a hostile attitude toward a person based on trait he or she is assumed to have due to group membership.” This concept squarely places racism as the culprit to be extinguished. In this article, it is to be argued that to define racism as the target is only to observe the manifest phenomenon. The argument of the article is that racial prejudice and discrimination rest upon four pillars: political, economic, social and cultural. For simplicity of explanation, the social and cultural pillars shall be considered under the category of the political pillar, although the distinction between these pillars shall be noted. This article argues that these four pillars themselves, rest upon a foundation. The foundation is the deep psychological fear of the current, existing dominant economic group that the current existing dominated minority group will eventually usurp the power of the dominant economic group. The manifest form that this type of fear assumes is racial prejudice and discrimination. In its most extreme forms it then manifests as hate speech, hate action, hate brutality and hate murder.2 These manifestations provide the fuel that maintains the power imbalance and provides a camouflage for the four pillars that lie beneath the racist exterior. In this article, the political and economic pillars that underlie color racism will be examined first. The underlying deep psychological foundation shall be treated separately. In the end, the argument of this article is that color racism cannot be fully extinguished until its role as providing a mask for the underlying four pillars that consistently support inequality between different groups or classes are uprooted and the deep psychological fear that underlies them is eliminated.3 The masked function of color racism is its enormous power in perpetuating inequality; hence, the title of this paper, Unmasking Color Racism.

2018 ◽  
Vol 25 (87) ◽  
pp. 551-567
Author(s):  
Andréa Alcione de Souza ◽  
Rafaela Cyrino Peralva Dias

Abstract Based on research conducted in Belo Horizonte, with 25 black managers, this article analyzes how the career mobility discourse is based on the idea of personal merit. Considering this central problem and authors such as Pierre Bourdieu, Jessé Souza and Carlos Hasenbalg, the research analyzed the assumptions, functionalities and productive character that the idea of personal merit assumes in the interviewees' discourse. The results obtained point to a perception of the process of moving up in the organization career path that has strong meritocratic components; a perception that ignores or minimizes the social, emotional, moral and economic preconditions that interfere in the differential performance obtained by individuals. Moreover, this perception implies a disqualification of any argument that reinforces the racial barriers in their upward career mobility processes, which contributes to conceal the political, economic and social dimension of racism in the country.


Harmoni ◽  
2018 ◽  
Vol 16 (2) ◽  
pp. 218-240
Author(s):  
M. Alie Humaedi

The relationship between Islam and Christianity in various regions is often confronted with situations caused by external factors. They no longer debate the theological aspect, but are based on the political economy and social culture aspects. In the Dieng village, the economic resources are mostly dominated by Christians as early Christianized product as the process of Kiai Sadrach's chronicle. Economic mastery was not originally as the main trigger of the conflict. However, as the political map post 1965, in which many Muslims affiliated to the Indonesian Communist Party convert to Christianity, the relationship between Islam and Christianity is heating up. The question of the dominance of political economic resources of Christians is questionable. This research to explore the socio cultural and religious impact of the conversion of PKI to Christian in rural Dieng and Slamet Pekalongan and Banjarnegara. This qualitative research data was extracted by in-depth interviews, observations and supported by data from Dutch archives, National Archives and Christian Synod of Salatiga. Research has found the conversion of the PKI to Christianity has sparked hostility and deepened the social relations of Muslims and Christians in Kasimpar, Petungkriono and Karangkobar. The culprit widened by involving the network of Wonopringgo Islamic Boarding. It is often seen that existing conflicts are no longer latent, but lead to a form of manifest conflict that decomposes in the practice of social life.


Author(s):  
Robert B. Lloyd ◽  
Melissa Haussman ◽  
Patrick James

This chapter examines religion and health care in Mozambique. The two basic questions are (1) “How does religion factor into the Social Determinants of Health?”; and (2) “What is its connection to outcomes?” The political, economic, health, and religious contexts of Mozambique are reviewed. The country is challenged by persistent poverty and underdevelopment. Mozambique had a Marxist government that suppressed religion. Religion nonetheless influences health care quite significantly in contemporary Mozambique. Christian and Muslim Faith-Based Organizations play an important role in fighting HIV/AIDS and the provision of health care in general. Pentecostalism is rising and plays a controversial role in its engagement with modern medicine. People often seek traditional health care and even combine such visits with more Western-style treatments from health centers and hospitals.


2019 ◽  
pp. 1-21
Author(s):  
Susanne Lettow

AbstractIn the decades around 1800, genealogical imaginaries, or the social, political, economic and cultural meanings of descent and kinship, underwent far-reaching change. Hegel was deeply concerned with these transformations in various respects and in different parts of his philosophy. By engaging with the issues of kinship and family, with the disputes over racial diversity as well as with the scientific debates about life, reproduction and the meaning of sexual difference, Hegel contributed to a philosophical re-articulation of genealogical relations, or to the shaping of a new vocabulary through which the political, social, cultural and epistemic transformations of the period were rendered intelligible in distinctive ways. Although Hegel did not draw explicit connections between his reflections on kinship, race and reproduction, my aim is to explore the semantic interrelations among his reflections on these issues.


Author(s):  
Paweł Rams

The virtual space (especially "the new media”) provides non-normative sexual and gender identities with a great chance to change the unfavorable social situation they live in. The possibilities of emancipation, which result from new communication technologies, necessitate the return to the widely understood political, and, at the same time, they force the remodeling and adjusting of the previously used methods of strategic activity to the new environment. In the essay, the author shows that personalized access to a multitude of sources of information and an inner agonism, which is typical of virtual ways of communication, remain the foundation of the political. The main idea is supported by an analysis of events that are the signs of a change that is happening in the sphere of the political. So, we have a pluralism, which enables one to shape their identity in a free way; as a result, one develops a different perception of one's gender identity and sexuality and the meanings they acquire in the social sphere. Then, thanks to the new media, there takes place a change in the representation of queerness, which, according to Ranciere, brings about a new way of conceptualization of queerness. This opens up a totally new horizon of activism for groups who want to change their image in the social imagination. However, it is important to fill the empty spaces between in the content and the visual form of the message, which can only be possible with the agonic and conflictual structure of the message. Finally, we should take into account the way the representation is aestheticized because it remains a key issue in the process of emancipation. The political understood as an area of limitless activity, aimed at changing the representation of non-normative persons, can also soften the subversive force of a message, or remodel it for its own benefit through the opportunistic practices of the mass media. What is more, pluralisation can turn out to be an excuse for those who promote hate, or race hate, speech.


Author(s):  
Carlos Almeida

On the Atlantic coast of Africa, the Polity of Kongo, situated around the Congo River and to the south, constitutes a unique case of a secular lasting relationship with Christianity. In 1491, following Diogo Cão’s travels, Mwene Kongo Nzinga Nkuwu accepted the baptism offered him by the Portuguese priests. This set off a complex process of integration and appropriation of Christianity’s ritualistic and symbolic forms, accelerated, in particular, during the reign of Afonso Mvemba Nzinga (1504–1542). From the beginning, the incorporation of Christianity into Kongo resulted from an autonomous decision by local political leaders. The complicated process of cultural translation of the Christian theological world to the Kongo cosmology, heterogeneous and discontinuous, full of ambiguities and misunderstandings, depended on the active participation of members of the Kongo aristocracy who were sent to Portugal to study or trained locally in the precepts of the faith. Different religious orders established themselves in the region between the 15th and 19th centuries, Jesuits and Capuchins most prominent among them. In addition to countless reports and descriptions about the social reality of the region, some printed at the time, their presence resulted in a set of linguistic sources, including booklets, catechisms, and vocabularies that determine the way different concepts and rituals were translated into the Kongo frame of reference. Christianity and the related process of acquiring and using the written communication reinforced the tendency of the political entity for agglutination around its center Mbanza Kongo. At the same time, they opened a diplomatic channel that Kongo manipulated in order to counter the political, economic, and religious pressure of the Portuguese Crown and its colony in Luanda, and to defend its own sphere of interests on an Atlantic scale. After the fragmentation of the Kongo following the battle of Mbwila in 1665, Christianity, or at least the consolidated forms of its appropriation and the local agents of that process, continued to play a relevant political and social role, even when the presence of different European religious orders had become either scarce or virtually nonexistent. This pattern of establishing roots is well reflected in the successive prophetic movements that broke out throughout the 17th century, echoes of which were still visible at the turn of the 20th century, when new religious protagonists emerged on the scene. The voluminous and diversified documentary archive continues to raise important theoretical and methodological debates about the nature of the processes of appropriation, reframing, and cultural hybridity generated in the context of this historical relationship.


Rural China ◽  
2020 ◽  
Vol 17 (1) ◽  
pp. 151-171
Author(s):  
Zhi Gao

Chen Zhongshi’s novel, White Deer Plain, is a complex text revealing the social, political, economic, and cultural dimensions of a community in transformation in which multiple public spaces coexist and struggle to survive. As a reinterpretation of the novel, this article examines three types of public spaces: the popular, the political, and the cultural-educational, respectively. Focusing on the forms of depiction, the inner workings of the public spaces, the overlapping between different spaces and their expansion, this article aims to delineate the trajectories of the rise and fall of such public spaces and explore their entangling and association with modernity.


1994 ◽  
Vol 88 (2) ◽  
pp. 317-326 ◽  
Author(s):  
Micheal W. Giles ◽  
Kaenan Hertz

Over the past three decades, as the Democratic party in the South has come to depend more heavily on black voters for its success, it has experienced a decline among white adherents. Power theory views relationships between groups as a function of their competitive positions in political, economic, and social arenas. In contexts where the threat posed by a minority group is high, the dominant group's response is predicted to be more hostile than in contexts where that threat is low. A pooled time series analysis of voter registration data for Louisiana parishes for 1975–90 provides support for the operation of the threat mechanism. Higher black concentrations are associated with declines in the percentage of white registered voters who are Democrats and an increase in the percentage who are Republicans. Consistent with the expectations of power theory, this relationship is conditioned by the social status of the parish.


2009 ◽  
Vol 56 (3) ◽  
pp. 345-361 ◽  
Author(s):  
André Laliberté

The author looks into the revival of Buddhist philanthropy in the People’s Republic of China (PRC) in the last decade. It seeks to tackle the wider question of the social utility of religion in the eyes of the political authorities and to assess the extent to which recent debates on secularization theory may be relevant to the Chinese situation. The emergence of Buddhist philanthropy is coinciding with considerable changes in political, economic and social conditions, characterized by state disengagement from the provision of social services. The author describes various organizations offering assistance to the poor, as well as certain services related to healthcare and education. Yet this rise in Buddhist philanthropy should not be seen as evidence of a “resacralization” process in China because the communist Party-State continues its policy of manifest secularization.


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