Wednesday, June 25, 2014

Racism vs. racism: Racial pride vs. Radicalization of Racial pride

Racism is simply the idea that one’s race is better than any other race. This is a natural perception, assumption or feeling about one’s race. Taking it in itself by itself, it’s benign. We all believe that there’s something special about ourselves or our race. This is a natural feeling about one’s self no one should be denied. We all can express it all we want.

Europeans can pride in who they are and Africans can pride in who they are.
If pride in one’s race isn’t the problem then what’s the problem?

While a simple pride in one’s race is acceptable, the application of that pride in one’s race is what we need to keep our eyes on. Some people believe that their race is the best and stop from there…they don’t go any farther.  Others believe their race is the best but take it a little farther. They either flaunt the success of their race with flamboyant arrogance or they use that pride to make sure that others feel bad about their race. In a word, they use the pride in their race as an instrument to not only pride in their race, but to make sure that other races are not only put down, but that the conceptual distance between themselves and other Races is greatly increased.
One might feel bad or sad when put down through racial pride but that’s not the evil of racism. That’s more about one’s emotional strength then it’s about any truth about races.

But that still, by itself is not the problem!
So being proud of your race (even with excessive edge) is not the problem. And using that pride in one’s race to put others down, while bad, isn’t the major problem in what we consider the evil of ‘Racism.’

So what’s the problem with race and Racism?

A feeling about one’s self is innate. It’s not something you create! While it might be enhanced by some factors within one’s social environment, one’s general feeling about oneself is natural. So one’s feeling about one’s race is a bigger version of one’s feeling about one’s race.
Feeling about one’s self à pride in one’s family à pride in one’s collective group à pride in one’s race
This is simply a natural progression and there’s nothing wrong or unnatural about it.

Here’s where the problem lies when it comes to racism.
There are effectivizing factors that play into racism to make it either effective or affecting. These are the instrumentalizing issues I call Instigating Factors. And these are the factors that determine the evils that originate from racism.

Some of these factors are
-          Hatred
-          Power
-          Wealth
-          Bigotry (religious or otherwise)
-          Poverty

When these IFs play into racism, racism becomes detrimental to both parties. When hatred plays into pride in one’s race, then it becomes destructive to everyone. When Power or Wealth is used by those who possess it against people of a different race then a problem is created.
Unless you have the above IFs, then a simple pride in one’s race isn’t the problem.  When a simple pride in one’s race (racism) is radicalized through the application of IFs then it becomes Racism.

ð  Racism + IFs = Racism.
So Racism is the radical application of racism
We tend to lump everything up as bad without any critical analysis. What’s bad in being proud of one’s race or tribe or any social group? There’s absolutely nothing wrong with that! What’s questionable or even wrong is the radicalization of that pride through the application of IFs. This is what affects others and the very person applying the IFs.

When a ‘white person’ expresses his/her pride in his/her race, we have to remember that his feelings are absolutely natural and acceptable. What we have to note; however, is the possible radicalization of his natural feelings through the use of IFs. The latter is the evil of Racism we talk about.


Dear Melbournians, the South Sudanese people to be precise. Do you think we have seen it all? Do you think we have seen that: I mean in the aftermath of yesteryears, in regard to our culture and the notions around identity and belonging? Do you think we have seen the true reaping of what we sowed years ago? Do you really think so? After all, did we really sow anything like seeds and that there’s something to be reaped? Did we really live it out well to be seen today?

I am sorry to have bothered you, my potential readers, with questions regarding our social, economic, and political location in our host society: Australia. I think we have not seen it all and as a whole: The idea that people are bound by certain values and beliefs of significance to them. This requires cooperation and role-specific obligations on the roles of every man and woman across a given people and their society.


While it is possible for us to racially discriminate or judge people we know, the chances of judging people we know diminish significantly the more we know them. An easy example of the importance of understanding others is the attitude people develop when they want to harm others or when they want to deny them something valuable. Essentially, before you fight someone, you insult them. Insults are attempts at diminishing the value of people, an attempt at estranging them, as Toni Morrison argued in The Origin of Others. It is easy to discriminate against strangers or make others strangers or dehumanized in order to discriminate against them.

Transformational Leadership, Inclusive Institutions and Service Provision

Leadership, given what is happening now in South Sudan, and generally in Africa, fascinates me. And it fascinates me not in a good way but because of the sociopolitical and socioeconomic ills facing the African continent and most of the so-called 'Third World.' To me, South Sudan, now, is a classic case.

Rebellion by disaffected politico-military leaders and repression by the government of South Sudan in Juba have stunted institutional development and leadership growth. This has made service provision almost irrelevant as political survival has taken primacy and supremacy. CLICK HERE TO READ MORE

‘Black’ as an Identity Oversimplification and Mockery

Black as a universalized cultural identity of the African Person (AP)* is a residual effect of slave and colonial mentality; a racial/race paradigm. It is a malady I call, conservatively speaking, stuck-in-the-past syndrome of color constraints. Black could be an on-the-street ‘social identifier’ of race figures not a meaningful phenomenon of deep cultural identification on a universal scale.

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