Issues of Color-Blind Racism

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8th Feb 2020 Society Reference this

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Color-Blind Racism

Inequality? meaningful word, yes, but it is the problem that is invisible to our eyes. White people who can see their wrongdoings and racially unacceptable behavior are the “average” racist. Those who believe they are not racist but their actions continue to promote discrimination are “color-blind” to racism. To justify the current social order and to have a relatively favorable social position, people need to be accepted. To be accepted in today’s society we must put bias’ and judgments aside and view people for who they are and not the color of their skin. Color-blind Racism creates a society that ignores racial discrimination, denies “White Privilege” and denies the presence of any structural practice of these race-based views. Even though there are many case studies on color-blind racism, there should be many more considering the decades past since the beginning of this new form of discrimination.

 Racial discrimination has been a problem since the founding of America. It has even survived through the civil rights movement and the acknowledgment of minority rights. Eduardo Bonilla-Silva explains new race discrimination in his book “Racial Discrimination without Racial Discrimination”. Bonilla-Silva classifies new race discrimination as color-blind racial discrimination. Next, we configure color-blind racial discrimination in four frames; abstract liberalism; naturalization; cultural racism; and the minimization of racism ( Bonilla-Silva 63). Colorblind race discrimination is believed to have led to the isolation of white people from other ethnic minorities. Colorblind racial discrimination and the “white” lifestyle affect many people who are currently unaware that they suffering from, or will suffer from this discrimination in the future. Bonilla-Silva stated color-blind socialism is “an ideology that gained unity and control in the late 1960s and interpreted contemporary racial inequality as a result of non-racial mechanics” (Bonilla-Silva 64). In order to analyze the color-blind racial discrimination, Bonilla-Silva responded “Involving interview data mainly” to the survey of university students’ social attitudes in 1997 and the Detroit Area Study (DAS) in 1998 passed it (Bonilla-Silva 65). Then Bonilla Silva broke down the analysis of color-blind racial discrimination into four central themes and expressed how the white people interpret the world without racial problems.

 Eduardo Bonilla-Silva believes color blind discrimination arises from “abstract liberalism, cultural biochemistry, naturalization of racial issues, and minimization of racial discrimination”. The practice of color-blind racism is “subtle, institutional, and clearly non-racial” because races are clearly ignored in decision making. For example, if the African race is ignored in a white group, white will be a normative criterion, colored people will be affected and racial discrimination experienced by these individuals will be minimized or eliminated by the majority race.

 Eduardo Bonilla-Silva is a political sociologist and professor at Duke University. Eduardo Bonilla-Silva is a defender of contemporary basic race hypothesis. Vital to his work is the possibility that bigotry is more than biased demeanors and activities. Or maybe, bigotry is conceptualized as a basic nearness which has turned out to be instilled into the very structure holding the system together itself. Bonilla-Silva names this the ‘racialized social framework approach’. This methodology holds that in numerous liberal-vote based systems which guarantee to be ‘past’ prejudice, in certainty ‘racialization shapes a genuine structure’ in which ‘racial gatherings are progressively requested and “social relations” and “practices” rise that fit the situation of the gatherings in the racial routine’ Focusing especially on the United States, Bonilla-Silva subsequently contends that ‘whites structure a social collectivity’ and ‘they build up a supremacist enthusiasm to safeguard the racial existing conditions’.

 Bonilla-Silva, subsequently, coordinates a great deal of consideration on how whites, at the highest point of the US racialized social framework’s organization, keep up their situation of strength. One of the focal ways the racial the norm is kept up is through the course of ‘colorblind belief system’. Bonilla outlines out this contention in his book ‘Prejudice Without Racists: Color-Blind Racism and the Persistence of Racial Inequality in the United States’. Partially blind philosophy, Bonilla-Silva contends, is encircled in four principal ways. Right off the bat, ‘unique progressivism’ which advances independence and individual opportunity of decision. This is utilized by whites to excuse themselves from procedures that recreate bigotry, for instance, their private isolation is recast as an opportunity of picking where to live. Furthermore, there is an edge of naturalization. Through this edge, a racial imbalance is clarified away as a characteristic procedure, for instance, private isolation is viewed as individuals floating towards similarity. Thirdly, there is an edge of social bigotry. This edge tons of racialized gatherings’ societies for understanding their imbalances, for example, that dark society is languid, and Mexicans don’t esteem instruction. Finally, there is the minimization of prejudice outline. This is the possibility that segregation is never again a focal issue confronting non-white gatherings, or that regardless of whether there is separation there are a lot of different open doors out there for such individuals to prevail in the instructive and financial universes.

 In the United States, the color of your skin has become a major factor in determining the quality of the life we live as Americans. In this article, the authors explain how discrimination in face-to-face racial domination is how to safeguard and justify it. The authors explain the two basic frameworks for this ideology, including the abolition of liberalism and cultural/racial intolerance.

 Do the 21st-century civilizations as a whole judge by color? or do you think that racial discrimination is only in America? Unfortunately, color discrimination, in any case, is increasingly noticeable around the globe. Constantly people will be judged for their differences. It is human nature to examine and judge anything different then what we ourselves are. The Supreme Court shall consider all forms of racial discrimination (for example, “Positive act”, “dismissal”) “discriminatory against”. Such results indicate the racial discrimination “we do not go forward”. In addition, Congress can cease collecting racial-based statistics. Because the collection of these data statistics divide us as Americans based on our skin.

 The type of practice to be done under color blind racism is “subtle institutional, obviously non-racial”. These customs such as racial discrimination under slavery, apartheid, Jim Crow, etc are essentially not ethnically open. On the contrary, color-blind racial discrimination is thriving in the idea that the racial problem is no longer a problem in this country and the United States has non-racial discrimination of inequality.

 For racial discrimination, color vision anomalies are neglect of racial characteristics in social interactions such as rejection of positive behavior as a way to deal with the results of past discrimination patterns. Critics to this attitude have argued that color vision abnormality of race unconsciously perpetuates patterns of racial discrimination by refusing to deal with racial differences.

 One of the most subjected races to discrimination in America is the African race. White people today are defending the color blindness and defending the rights of racial discrimination by default, such as the event with H&M regarding the “monkey” sweater on a young black boy. Another instance was Gucci with the black face sweater with red lips, symbolizing a black person. Therefore, color blindness is a great weapon to protect the rights of white people.

 Another element of color-blind racial discrimination is projection. Caucasians racially or ethnically force blacks and other ethnic minorities to avoid taking action for racial discrimination against them, they are oppressed. Minorities stories related to color-blind racial discrimination help Caucasians to understand their view of the “white privilege” so they can begin working on correcting it for the future. The racial story is ideological because stories are collectively produced and disseminated. There is only one way to tell a story, but there are many ways to listen and take a lesson from each story. People may hear each other’s stories and learn from their hardships and realize that racial discrimination is toxic to equality. Therefore, these ethnic stories are a very powerful tool in reform for our country and all over the world.

 It is more apparent that discrimination is past down by generation and with this comes “color-blind racism” it is just the adjustment over years of practice. It becomes normalized and often seen as “culture” this is much more powerful than racial discrimination. It takes much more to cause change to such a deep-rooted problem such as racism, that was founded on pure hate and disgust. The government’s view of racial discrimination, such as the Jim Crow Laws that enforced evil and hatred from 1877 to the 1950s. Racial discrimination remains a major problem in the United States. Millions of new immigrants and younger children are more adapted to the change occurring, maybe one day in the future our country will achieve peace between all walks of life. This is the premise behind the color-blind society. In order to eliminate racially

discrimination, we must remove color blind societies and ethnic blind societies advertise the cultural past of people and treat others as equals.

 Advocates of a colorblind society believe that it is impossible for a person to “see” races. Opponents of the color-blind society believe that not discussing or teaching racial differences may lead to ignorance and racial discrimination. The following are some discussions on a colorblind society: not recognizing others’ race may make people feel very proud or powerful. For example, a white boy in a southern region may feel he is above a black boy because of the past racial discrimination and what his elders may teach him. His environment influences him a great deal over time, these racial tendencies are bred into people. One of the challenges faced by modern media is reflected in their recognized society. If the nation chooses white privilege, then the media is the same. On the basis of social and economic inequality, past and present racial discrimination, the state is inviolable. Colorblind racism reduces re-distribution and anti-doping justice projects. Based on the demographic that minorities tend to use more drugs than white people. This is the unfairness of our new millennium.

Works Cited

  • Bonilla-Silva, Eduardo. “Racism Without Racists: Color-Blind Racism, and Racial Inequality in Contemporary America.” Ebscohost , 1 Mar. 2013, web.a.ebscohost.com.libaccess.fdu.edu/ehost/pdfviewer/pdfviewer?vid=11&sid=f3eeb838-9140-4441-ab07-8a0dc057ad7e%40sessionmgr4007.
  • Bonilla-Silva, Eduardo. “What We Were, What We Are, and What We Should Be: The Racial Problem of American Sociology.” Ebscohost , 1 May 2017, web.a.ebscohost.com.libaccess.fdu.edu/ehost/pdfviewer/pdfviewer?vid=15&sid=f3eeb838-9140-4441-ab07-8a0dc057ad7e%40sessionmgr4007.

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