The issue of racial inequality, specifically concerning the legacy and ongoing manifestations of white racism, is a complex and multifaceted challenge that demands careful examination and proactive solutions. This article will explore various perspectives on this issue, drawing from the insights of prominent figures in multicultural education, activism, and Indigenous rights advocacy. It will also examine historical contexts and contemporary examples to illustrate the persistent nature of this problem and potential pathways toward a more equitable future. The focus will be on understanding the systemic nature of racism and its impact on various aspects of society. This is a topic that we can discuss in Combating White Racism.
One compelling perspective comes from Jerry Mander, the director of The International Forum on Globalization (IFG). Mander argues that a sense of superiority is deeply ingrained in Western societies, fostered by dominant institutions. He posits that Western religions, economic systems, and technologies all contribute to this perceived superiority. Mander highlights the hierarchical structure inherent in Judeo-Christian religions, with a single God positioned above all, certain humans above others, and humans above nature. He contends that political and economic systems mirror this hierarchy, prioritizing growth and expansion above all else, including the well-being of both humans and the environment. This emphasis on dominance, according to Mander, shapes beliefs and justifies behaviors, perpetuating a cycle of power and inequality.
Gary R. Howard, Founder and President of the REACH Center for Multicultural Education, echoes this sentiment, emphasizing the need to shift the focus in multicultural education. Howard notes that much of the work in race relations has historically centered on the experiences of marginalized groups, such as Black, Asian, Hispanic, and American Indian communities. However, he argues that with demographic shifts in the United States, it’s crucial to examine the unique and evolving role of white Americans in the context of multicultural education. Howard suggests a shift away from equity pedagogy, which traditionally focuses on addressing systemic inequalities, towards a deeper understanding of white identity development. The goal is to create a more inclusive and equitable society for all.
Professor Christine Sleeter, a renowned multicultural educator, further emphasizes the importance of directly addressing white racism within multicultural education. Sleeter views multiculturalism not merely as an appreciation of diversity but as a struggle against the power dynamics that perpetuate racial inequality. She asserts that the relationships between racial and ethnic groups in the United States are historically and presently framed by unequal power structures. People of European descent, she argues, have historically assumed the power to claim land, resources, language, and even the definition of American culture. Sleeter believes that acknowledging and challenging this historical context is essential for achieving genuine multiculturalism.
The International Indian Treaty Council (IITC) provides a crucial Indigenous perspective on combating white racism. The IITC highlights the ongoing loss of Indigenous lands and resources, despite international calls for their protection. They trace this dispossession back to the 15th-century Papal Bull "Inter Caetera," issued by Pope Alexander VI, which sanctioned the subjugation of non-Christian nations and their territories. According to the IITC, the racial discrimination and cultural denigration established by this Papal Bull remain deeply ingrained in the mentality of the Americas, continuing to fuel racial discrimination against Indigenous Peoples. While the religious justifications for colonization have evolved, the IITC argues that assimilation and "development" have become the new tools for displacing Indigenous communities and exploiting their resources. The state, economic elites, and transnational corporations have replaced colonial powers as the beneficiaries of this ongoing process. This is why the discussion on Combating White Racism is an important discussion.
These perspectives converge on the understanding that white racism is not simply individual prejudice but a systemic issue deeply embedded in historical and contemporary structures. It manifests in various forms, from explicit acts of discrimination to subtle biases in institutional policies and cultural norms. Combating White Racism requires a multi-pronged approach that addresses both individual attitudes and systemic inequalities.
One concrete example of addressing this issue involves challenging offensive geographic place names. The initiative to replace twenty-two of Minnesota’s geographic place names considered racist toward Indigenous Peoples of the Americas highlights the power of symbolic change. Steve Russell (Cherokee), a Texas state judge and professor, describes this campaign as a valuable history lesson, acknowledging the importance of recognizing and rectifying past injustices. Tom Wisner, a renowned songwriter, suggests leveraging the power of education through music to promote respect for Indigenous languages and cultures.
The act of naming places often reflects underlying power dynamics and cultural values. In many cases, derogatory names were deliberately assigned to geographic features as a means of asserting dominance over Indigenous populations. The use of the term "Devil" in place names, for example, reflects a historical tendency to demonize Indigenous spiritual practices and justify the seizure of their lands. Linda Godfrey, a journalist and author, argues that racial hatred was a primary motivation behind many such place names. Early white settlers, often viewing Native Americans as heathens or devil-worshipers, imposed their own interpretations of the landscape, often distorting or erasing Indigenous meanings.
Examples like Devil’s Lake in Wisconsin, originally named Day-wa-kun-chunk (Sacred Lake) by the Ho-Chunk people, illustrate this pattern of cultural erasure. Similarly, in Minnesota, the Ojibwe term for the Great Spirit (Manitou) was mistranslated as "Devil" in names like Devil Track Lake and Devil Track River. The Dakota term Wakan, meaning (Great) Spirit, was mistranslated as "Rum" in Rum River and West Branch Rum River, associating sacred sites with the destructive consequences of alcohol. Replacing these offensive names is not merely a symbolic gesture but a step towards acknowledging the historical injustices inflicted upon Indigenous communities and restoring their cultural heritage.
Furthermore, the issue of white racism extends to the Catholic Church, as argued by some critics. The fact that all Popes since Peter have been white European men raises questions about institutional biases and the representation of diverse cultures within the Church. Some argue that this lack of diversity reflects a deeper issue of white supremacy within the Church’s hierarchy.
The legacy of Papal Bulls, such as those issued by Pope Nicholas V and Pope Alexander VI, further complicates the issue. These historical documents, which sanctioned the conquest, colonization, and enslavement of non-Christian peoples, are viewed by some as evidence of the Church’s complicity in historical injustices. While the Church has since apologized for some of these actions, critics argue that it has not fully addressed the systemic issues that allowed such atrocities to occur.
The disproportionate impact of historical trauma on Indigenous communities, including issues like alcohol and drug abuse, is another manifestation of the ongoing effects of white racism. The forced removal of Indigenous Peoples from their lands, the destruction of their cultures, and the imposition of assimilation policies have had devastating consequences. Some argue that the failure of white Christian leaders to adequately address these issues reflects a lack of concern for the well-being of Indigenous communities.
Ultimately, Combating White Racism requires a fundamental shift in perspective and a willingness to challenge deeply ingrained power structures. It involves acknowledging the historical injustices that have shaped contemporary society and working towards a more equitable future for all. This includes promoting multicultural education, challenging offensive symbols, and advocating for policies that address systemic inequalities. By engaging in open and honest dialogue, and by working together across racial and cultural divides, we can create a more just and inclusive society for all.