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124 pages, Paperback
First published September 1, 2005
It is possible to not be racist (in the individual sense of not perpetrating overtly racist acts) and yet at the same time fail to be anti-racist (in the political sense of resisting a racist system). Being not-racist is not enough.
Public education is not racist because each day a bunch of overtly racist white people come to work and deliberately try and maintain a racist school system. It is the product of many decisions over many years, some of them no doubt made by people of conscience who thought of themselves as anti-racist, but who maintain an institutional structure that creates conditions that support white supremacy.
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Guilt over slavery…is nonsensical. Guilt implies responsibility, and I cannot be responsible for something that existed before I was born. Much the same can be said of racism as a system. It predates my birth and is maintained by forces that I cannot change by action on my own. I don't feel guilty about the existence of racism as a historical system. So why is such guilt so common among white people? I think many white people stay stuck in that sense of guilt about being white for two reasons. First, if one keeps the focus on that abstract sense of guilt, one rarely gets to the appropriate guilt for specific racist actions; it's a convenient way to avoid accountability. Second, such guilt is a way for white people to avoid taking action. If one feels guilty, it is easy to feel paralyzed, which makes it easy not to act. A white person can say, "Look how guilty I feel about racism and white privilege. I feel so bad it immobilizes me." From that position, just talking about race and racism becomes too overwhelming, and people often use their own psychological angst to escape political responsibility.
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[After September 11, 2001] …George W. Bush kept repeating "Islam is a religion of peoce," reminding Americans that as we march off on wars of domination we should respect the religion of the people we are killing…It is an improvement when an insular people become curious about something outside their own experience. But when politicians can so easily invoke diversity and multiculturalism in the service of the empire, something has gone dangerously off the rails. It is strange enough when an antifeminist administration can make the claim that its invasion of Afghanistan was motivated in part by a feminist desire to free the women of that country, but even stranger when some segments of the feminist movement celebrated the invasion and, hence, participated in the celebration of militarism. When feminism can be a cover for a war of empire, we're in trouble.