Racism without a racist


The concept of racism without racist is an emotive topic in the modern world with a particular case of the United States. This kind of racism is sometimes called the new racism, which embraces new aspects of racism. It is apparent that the propagators of the modern racism are in suits. In other words, it is not the direct pointers, which advance racism on color and skin but the social, economic and political aspects (Bonilla-Silva, 2014). This situation is evident, despite the fact that no one wants to be seen as a racist. Two questions are obvious; they include; who is the propagator of racism? Who supports racism?

Most whites have blamed the blacks for modern racism and asked the blacks to stop asking for fair practices such as affirmative action in leadership positions and employment. The whites believe that the blacks are the ones who have held the belief that they are discriminated based on color and cultural background. This assertion by the whites in America brings an element of pretense aimed at advancing modern racism (Bonilla-Silva, 2014). Some of the questions that arise include, why are jobs not advertised but given to the white networks? Why are the people of color discriminated on high quoted rents? The present racial inequality cannot be pointed on specific individuals, and that is why it is referred to as racism without racists. In essence, racism is widespread, and it is real in the contemporary world; however, no one talks about it. The racist practices have made the people of color to be steered away from specific well-paying jobs and even posh neighborhoods. By the application of such racist practices, it is hard to notice racism. The white people have become color blind on these methods assuming that it is just normal. This is unacceptable, and sensitization needs to be done to ensure equality in every aspect of life. The people of color need to be employed based on their qualifications, and live where there can afford. The color blindness steered towards modern racism is worrying, and if the trend continues, then the world could go back to where it was in slavery times (Bonilla-Silva, 2014). In the modern world racism, there are no physical practices, which are steered towards the people of color, but instead, their minds are tortured through the unseen form of racism where there is no specific racist to be pointed.

The aspect of whiteness possessiveness relative to the manner in which the white people would want to invest, the schools their children attend and even the neighborhood they live is real in the modern world. The white people still consider the whiteness as a superior aspect of identity in the society, and they have allowed it to dictate their way of life. To some extent, they have used the white supremacy to accumulate wealth and propel themselves upwards, and this leaves us with a question regarding the state of the people of color many years after widespread of antiracism movement (Lipsitz, 2006). Does the world need to go back to the antiracism activities and actions to stop the modern racism where a particular racist cannot be identified?

It is unfortunate that in the contemporary world, where credentials need to be considered for employment opportunities, the white supremacy is equivalent to opportunity employer (Berg & Wendt, 2014).

In conclusion, the present day racism is hidden in practices. It is silent that it cannot be seen; however, can be identified through the manner in which different races live, the type of neighborhoods various races live, the schools in which the children of various races school and the nature of employment positions occupied by different races. These aspects define the modern racism where racism exists, but there are no explicit racists to be crucified.

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  1. Berg, M., & Wendt, S. (2014). Racism in the modern world: Historical perspectives on cultural transfer and adaptation. New York, NY: Berghahn.
  2. Bonilla-Silva, E. (2014). Racism without racists: Color-blind racism and the persistence of racial inequality in America.
  3. Lipsitz, G. (2006). The possessive investment in whiteness: How white people profit from identity politics. Philadelphia: Temple University Press.
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