Systemic Racism in the US, Research Paper Example

Introduction

Systemic racism (often also called institutional racism) is often blamed for juridical misconduct, police intervention, and workplace discrimination. It is a passive and legal way of making distinction between different races and people from various cultural background. According to Lawrence and Keller (1), “Structural Racism in the U.S. is the normalization and legitimization of an array of dynamics – historical, cultural, institutional and interpersonal – that routinely advantage whites while producing cumulative and chronic adverse outcomes for people

of color.”. Indeed, the focus of the current review will be on the institutionalization and standardization of racist practices in the society and legal system. The author would like to use Lawrence and Keller’s definition as the foundation of the research. While several other definitions and descriptions of systemic racism exist, the above quoted summary contains all the relevant features of systemic racism that will be examined in the current essay.

Theoretical Backround

One of the most relevant and significant theories that are related to systemic racism is the “Whiteness Theory”. Thompson (1) states that the theory does not use “whiteness” as a racial category, but more importantly as a standard social construction. Whiteness, according to this theory, is standard, as it has been considered to be as such for hundreds of years in the majority of the Western world. As the ethical and social norms are originated from Eurocentrism (Thompson, 1), and thus they are not open to different cultures. A good example is Britain: until the beginning of the 20^th century, it was very rare to see a colored person on the street. When, however, the colonies gained independence, and people who had a good command of English started moving to Britain, the racial composition of Britain changed. The mentality, however, remained the same.

The theory concludes that while whiteness is standardized and preferred on an institutional level. There are several types of whiteness theories, according to Thomson (2). Material theories focus on the inequalities of tangible goods distribution among whites (standard citizens) and ethnic minorities. Discursive whiteness theories are focusing on linguistic and artistic representations of the “different”. As an example: good is associated with white, and bad is associated with darkness. Institutional approaches of the Whiteness Theory focuses on institutions that maintain standards and policies that are more suitable for “standard” mainstream white people than minorities. Finally, the institutional/relational approach of the Whiteness Theory focuses on racism in interpersonal relationships.

It is evident that racism, prejudice is present in every aspect of the society. While one’s views cannot be radically changed, the culture of institutions and organizations needs to embrace diversity and cultural relevance. The theorists that state that systemic racism exists in the U.S. claim that organizations, government agencies, and communities are responsible for eliminating racism and discrimination by showing an example of conduct, however, they fail at this task.

Historical Review of Racism in America

During the conquest of America, according to Lawrence and Keleher (13), a new “official” ideology was created. The population of Americas and Africa were considered “infidels” by the church, and this way, countries (Spain and Portugal) managed to justify official racism. Later, scientists created “racial” categories to diversify different groups of people, such as Negroid, Mongoloid, and Caucasoid. These scientific categories are still taught in schools today, and focus on difference in physical features.

Lawrence and Keleher goes further and states that historically Americans looked at race through an economic lens. They had to justify renaming a human being a “slave”. Laws created based on the economic interest of slave-owners were in force. Indeed, in the history of America, this was the height of systemic racism. Interracial marriages were prohibited, while using African slaves as sexual objects was accepted by the society. The authors put the “birth of the white race” to the colonial period. When new European immigrants moved to the new continent and took their white servants with them, they referred to these people by their first name. In contrast, Colored slaves were called “Negro” followed by their name. Their humanity was less important than white servants’ and this was one of the first social distinctions that appeared in the language that signified the construction of the “white race”.

Lawrence and Keleher provide the readers with some important information about the process of creating white superiority in America. The authors highlight that the term “white” was first used in the legal system to band interracial marriages. Later, in 1790,  the first congress banned all immigrants who were “not white” from becoming an American citizen. In the 19^th Century, however, African Americans discovered not only their racial, but ethnic identity and formed groups within the church. The first “Black Church” was created, called the “The African Methodist Episcopal Church” ( Lawrence and Keleher, 21). After the human rights movements in America, black people gained more legal rights, but institutional racism still remains in the society.

Racism And Christianity

Historically, the ethics of the Western civilization were developed from Christianity. This means that the value systems and judgments are based on early Christian writers’ philosophy. The only problem is that those first writers, such as Augustine did not directly face the racial problem. Today, Christianity is about welcoming everyone, and in early America, many racially segregated communities turned to religion, as they were looked upon as a human being, not like a colored individual.

Flint-Hamilton (26) talks about the “incompatibility of racism with Christianity” expressed by Gregory of Nyssa. The author (Flint-Hamilton) discusses the Christian origins of equality. The article talks about how Biblical texts were used to support oppression of African Americans, and how slavery and racism are connected in America. Indeed, it is important to quote here what Jean Douglas (quoted by Flint-Hamilton, 28) tells about teaching racism from the pulpit.

“The curse of Ham has been used for centuries to rationalize the oppression of Black peoples. The message has been preached from the pulpit countless times. And Blacks have accepted it. The curse of Ham is a profound statement of God’s unwillingness to forgive us the sins of our ancestors. It justifies centuries of Black subjugation at the hands of Whites, who, after all, are only helping to ensure that God’s will is done. Our oppressors are the very hands of God”

The above explanation of the Scriptures is certainly in line with one interpretation of Augustinian ethical principles: “slavery is God’s just punishment for sin” (lint-Hamilton, 30). As the author confirms: early inhabitants of America used religion to morally justify slavery and racism. Today, institutional racism is not as visible as it was in early America when exploiting and abusing African Americans was legal, it is still present in the society. As Christianity has developed into a universal religion, and spread around the world, it has become more culturally relevant to masses from diverse cultural backgrounds. The focus is no longer on difference, but Jesus’ teaching: “Love your neighbor as yourself” (Lev.19:18.). This statement is in the focus of today’s Christian religion and teachings.

Implications Of Systemic Racism on The Society

There are several areas of the society where systemic racism can be present. According to the authors of the Grassroots Policy Project (1), “racialization distorts all parts of the system”. The graphical representation of the impact of structural racism highlights the main areas of systemic racism: housing, community, employment, health, criminal justice, and education. People are disadvantaged by systems, and are not provided equal opportunities. The worst thing about this is that institutional racism is – in most cases – legal. While it is not ethical to directly discriminate individuals in the workplace, creating policies that favor “majority” or “mainstream” population is not.

Lawrence and Keleher summarized the outcomes of systemic racism based on inequalities. Reviewing home ownership and access to credit, as an example, the authors found that credit denial rates of Black and Hispanic people were much higher than Whites’. Home ownership rates among Whites were significantly higher than among the other two groups.

Feagin and Barnett (1101) talk about the re-segregation of the U.S. school system. While racial segregation of schools has been abolished decades ago, he authors confirm that “in many larger cities there are relatively few white children left in public schools”. This means that there is an increasing segregation between white and black children in America. Indeed, some schools are labeled as “black” by the society. The phenomenon is explained by the authors of the article by the “racist foundations of the U.S. society. It is hard to overcome traditional and historical beliefs, and the article concludes that “over centuries of colonial and U.S. development, whites created a system of systemic racism” (Feagin and Barnett, 1102).

Vaught and Castagno (98) talk about white privilege in education. While interviewing white teachers in schools where there are more minority than Caucasian students reveals that teachers deny the existence of systemic racism, the authors argue that whites still have more institutional power. This indicates that institutional racism often remains unnoticed, and this means that it cannot be effectively tackled.

O’Connell (89) examines habitual racism or white supremacy, which is embedded in the society, through generations. As the author (89) concludes: “white supremacy can also be understood as a habituated set of dispositions and practices”. Talking about “virtue ethics”, the O’Connell states that Christians should be aiming for the good, and embracing every human being in the community of God. Therefore, they should fight against racism. The question is: if racism of humans is habitual and embed in the society, how can institutions, led by humans become “anti-racist”?

Discussion

In today’s American society, open representation of racism views is not allowed, and frowned upon. However, there is a hidden, almost invisible type of racism that is embedded in the culture. Even though Christian virtue ethics are encouraging people to accept each other, and today’s churches are more welcoming than ever before, historically, religion was used to rationalize slavery and discrimination. As it has been revealed, after the human rights movement’s achievements became recognized, the situation changed. Open discrimination and racism has become illegal and unethical in America. Still, it exists in a hidden form: systemic racism.

It is evident that Jesus’ teachings about race are not in line with the historical actions of the church that was trying to justify racism based on misinterpreting the Bible. Thankfully, today the real words of Jesus are heard, and churches welcome people from any background. Racial segregation in Christianity does not exist any more. Indeed, the main mission of churches is the spiritual empowerment of all individuals. Jesus’ teachings about the Good Samaritan are more valid today than any other time. Only by abolishing prejudice on an individual level can the American society eliminate – or at least reduce – systemic racism.

Conclusion

The above review of theories, research, and historical records has revealed that institutional or systemic racism is indeed present in the American society. Several reasons for the persistence of the problem have been revealed above: the history of attitude towards race in America, in particular the legal structure of slavery, prejudice on a personal and group level, scientific approaches, habitual racism, and the historical support of the church to justify racist practices. Today’s generation has a great task ahead. They need to tackle systemic racism, so inequalities in education, economic opportunities, employment, living conditions, political impact, and community involvement are reduced. Christian churches and communities have a great influence on people’s ideology, therefore, they can help the American society overcome the idea of “white supremacy”. It is everyone’s responsibility to fight systemic racism, but Christians have a moral duty to love their neighbors as they love themselves. This means no discrimination or prejudice should be present in the church. By making churches more culturally relevant and embrace diversity, churches can create ethical norms for future generations.

Works Cited

Feagin, J. and Barnett, B. “Success and Failure: How Systemic Racism Trumped The Brown V. Board Of Education Decision. 2005. Web.

Flint-Hamilton, K. “Gregory of Nyssa and the Culture of Oppression” In: Racism. ed. Robert B.          Kruschwitz. 2010. Print.

Grassroots Policy Project “Race, Power and Policy” 2005. Web.

Lawrence, K. and Keleher, T. “Chronic Disparity: Strong and Pervasive Evidence of Racial Inequalities. Poverty Outcomes. Structural Racism. Race and Public Policy Conference

O’Connell, M. “After White Supremacy? The Viability of Virtue Ethics for Racial Justice” Journal of Moral Theology, Vol. 3, No. 1 (2014): 83-104 2014. Print.

Thompson, A. “Summary of Whiteness Theory” 2009. Web.

Vaught, S. and Castagno, A. “’I don’t think I’m a racist’: Critical Race Theory, teacher attitudes, and structural racism” Race Ethnicity and Education. Vol. 11, No. 2, July 2008, 95–113. 2008. Print.