rain and the rhinoceros

“Before we as a society can liberate ourselves from the grip of racism, we have to acknowledge that it exists, and that it is not something that has been blown out of proportion; neither is it the figment of some people’s imagination” (Adrienne Shadd).Although the United States has come a long way since the abolishment of slavery, the problem of racism is still very evident in today’s society. Perhaps the greatest reason that this problem has not been resolved is due to the lack of belief that racism is actually a real issue in America. Obviously, this is a far step away from reality. However, this does not change the fact that many Americans are unwilling to even admit that racism exists. To be sure, the problem of racism must be dealt with on both an individual level and on a societal level. In psychology, it is commonplace to say that in order to resolve a problem an individual must fully acknowledge the existence and extent of the problem. Similarly, in sociology, in order for a problem to be resolved in a given society, it must first recognize that a problem actually exists. Another reason why racism persists in society is a problem of semantics. In other words, what does racism mean? Surprisingly, there are many varying interpretations of the word and its cognates. Thus, this paper will, first, attempt to define the semantics of the word racism. Then, it will attempt to shed light on the possible reasons why racism still exists in society and why many do not realize the full extent of its presence.If asked to define the word racism, the majority of Americans would probably not hesitate to reply, with some certainty, that racism is prejudice based on race. In fact, this is exactly how the Oxford Dictionary defines the word. However, this simplistic definition is inadequate, for it fails to address the complexity of racism. An adequate definition of racism ought to be understood in terms of the individual and the society as a whole. Indeed, it is the individuals that primarily make up a given society and its values; however, this does not mean that racism can be necessarily reduced to a problem that focuses on the individuals of a particular society. Instead, it must also be viewed as an embedded aspect of culture, which reflects long-standing traditions and a diverse moral history.As demonstrated above, a simplistic definition of racism is hardly sufficient. However, as a basic understanding of the word, prejudice based on race, does provide some groundwork for a better definition. One may also include stereotyping and negative feelings under the definition, prejudice based on race. In recent research, the following two definitions have been most prominent: one defines racism as “prejudice plus power” while another defines it as “a system of advantage based on race.” Paula Rothenberg asserts, “Understood as prejudice plus power racism involves the subordination of people of color by white people.” Perhaps, these definitions ought to be combined, for racism is both a problem of prejudice with power, and a system of advantage embedded in American society. Beverly Tatum makes this connection, “Racial prejudice when combined with social power – access to social, cultural, and economic resources and decision making – leads to the institutionalization of racist policies and practices.” Thus, racism in America can be defined as prejudice plus power in the context of a larger system of advantage that is embedded in society. This paper will primarily focus on the latter part of the definition, because it is perhaps most ignored by the majority of white Americans.Because prejudice based on race has been, historically, accepted by some governments as a legitimate practice, the problem is greatly heightened. Whenever a government removes legitimacy from a law, based on a change of cultural moral values, there is inherent after effects. For instance, if the United States decided to allow homosexuals to marry under the law, it would be expected of citizens to respect this change. Although an individual could choose not to agree with this change, one would be required to maintain a degree of tolerance. Certainly, there would still be a strand of prejudice toward homosexuals embedded in the minds of following generations. Although I realize this is a somewhat limited and problematic comparison, the point is that changes in governmental policy regarding moral values, does not rid a culture of its moral history.It is important to emphasize that having a moral history is, both a necessary and valuable aspect of every culture. Indeed, a culture’s moral history withholds vital traditions, which serve to create and maintain a flourishing society. In a democratic society, there will always be those who strive to abolish or “liberate” a society from certain traditional values, just as there will also be those who want to maintain or “conserve” certain values. By and large, these two groups primarily function on a political level. In other words, they seek to either abolish or conserve governmental policies. However, no matter what happens, these groups do not hold the power to completely rid a culture of its traditional values and moral history. In this light, it is understandable why racism still persists even in a society that has managed to governmentally remove the legitimacy of this practice.Although one is able to see the historical impact that morals can have on a society, this does not excuse or even justify the persistence of racism. Rather, gaining an understanding of a culture’s moral history intends to illuminate one of the core reasons why racism persists. From this standpoint, one is able to see racism on a deeper level, and thereby, is more prepared to take action towards ridding it from society. However, this is no easy task, because racism is obscurely embedded in society and is sometimes difficult to notice.In her article “White Privilege: Unpacking the Invisible Knapsack,” Peggy McIntosh addresses the embedded nature of racism as a system of advantage, and brings to light the privilege white people have in American society. She asserts, “I think whites are carefully taught not to recognize white privilege…I have come to see white privilege as an invisible package of unearned assets which I can count on cashing in each day, but about which I was ‘meant’ to remain oblivious.” McIntosh goes on to list many daily activities in which white privilege is brought to light. She adds, “White privilege is like an invisible weightless knapsack of special provisions, maps, passports, codebooks, visas, clothes, tolls and blank checks.” Thus, one way racism persists in American is through a system of advantage, namely, the advantages and privileges of whites over other races. This system of advantage may be something that is so embedded in society that it is almost unnoticeable. For example, McIntosh observes that she can “choose bandages in ‘flesh’ color and have them more or less match my skin;” or, “I can swear, or dress in secondhand clothes, or not answer letters, without having people attribute these choices to the bad morals, the poverty, or the illiteracy of my race.” These are simple examples that help to illuminate the nature of racism as a system of advantage embedded in American society.Racism defined as “prejudice plus power” in the context of a larger “system of advantage” is a difficult concept to grasp. However, it is even more challenging to know how to combat it. Considering the moral history of America one is able to see one reason why racism is still evident in society. One is also able to identify the great strides that American society has made on a governmental level. How then, does an individual approach the problem of racism? How does one take action toward ridding it from society? On a practical level, every individual ought to increase their awareness of racism as a system of advantage and privilege. One can also become involved in organizations that help increase public awareness. A systemic change may take many years, but individual action can start today. Individuals make up a society and its values; therefore, the change must begin in the hearts and minds of every individual.