Racial Bias Quotes

Rosa Parks turned to me sweetly and asked, 'Now, Bryan, tell me who you are and what you're doing.' I looked at Ms. Carr to see if I had permission to speak, and she smiled and nodded at me. I then gave Ms. Parks my rap. 'Yes, ma'am. Well, I have a law project called the Equal Justice Initiative, and we're trying to help people on death row. We're trying to stop the death penalty, actually. We're trying to do something about prison conditions and excessive punishment. We want to free people who've been wrongly convicted. We want to end unfair sentences in criminal cases and stop racial bias in criminal justice...Ms. Parks leaned back smiling. 'Ooooh, honey, all that's going to make you tired, tired, tired.' We all laughed. I looked down, a little embarrassed. Then Ms. Carr leaned forward and put her finger in my face and talked o me just like my grandmother used to talk to me. She said, 'That's why you've got to be brave, brave, brave.' All three women nodded in silent agreement and for just a little while, they made me feel like a young prince.

The glorification of hatred is predicated on a foundation of fear-induced ignorance venomous to haters and those they believe they hate.

The Supreme Court has now closed the courthouse doors to claims of racial bias at every stage of the criminal justice process, from stops and searches to plea bargaining and sentencing. The system of mass incarceration is now, for all practical purposes, thoroughly immunized from claims of racial bias.

The process occurs in two stages. The first step is to grant law enforcement officials extraordinary discretion regarding whom to stop, search, arrest, and charge for drug offenses, thus ensuring that conscious and unconscious racial beliefs and stereotypes will be given free rein. Unbridled discretion inevitably creates huge racial disparities. Then, the damning step: Close the courthouse doors to all claims by defendants and private litigants that the criminal justice system operates in racially discriminatory fashion. Demand that anyone who wants to challenge racial bias in the system offer, in advance, clear proof that the racial disparities are the product of intentional racial discrimination—i.e., the work of a bigot. This evidence will almost never be available in the era of colorblindness, because everyone knows—but does not say—that the enemy in the War on Drugs can be identified by race. This simple design has helped to produce one of the most extraordinary systems of racialized social control the world has ever seen.

You cannot discover lands already inhabited. That process is known as stealing, conquering, or colonizing. The fact that America calls what Columbus did ‘discovery’ reveals the implicit racial bias of the country—that Native Americans are not fully human.

Unfortunately, aversive racism only protects racism, because we can’t challenge our racial filters if we can’t consider the possibility that we have them. Of course, some whites explicitly avow racism. We might consider these whites actually more aware of, and honest about, their biases than those of us who consider ourselves open-minded yet who have rarely thought critically about the biases we inevitably hold or how we may be expressing them.

...the current anti-fat bias in the United States and in much of the West was not born in the medical field. Racial scientific literature since at least the eighteenth century has claimed that fatness was ‘savage’ and ‘black.

Donald Trump was successful not merely because he appealed to whites’ worst racial prejudices, but also because he promised to protect the status of whites. His success is a sign that in the years to come, efforts to achieve racial equality in the United States may now need to be fought on two fronts; one that addresses whites’ racial biases, and another that assuages their perception of status threat and its consequences.

For people of faith and conscience, these issues about implicit racial bias and the realities of white privilege in our society are not just political matters; they are moral and religious questions.

Anyone can be made to feel like an outsider. It’s up to the people who have the power to exclude. Often it’s on the basis of race. Depending on a culture’s fears and biases, Jews can be treated as outsiders. Muslims can be treated as outsiders. Christians can be treated as outsiders. The poor are always outsiders. The sick are often outsiders. People with disabilities can be treated as outsiders. Members of the LGBTQ community can be treated as outsiders. Immigrants are almost always outsiders. And in most every society, women can be made to feel like outsiders—even in their own homes. Overcoming the need to create outsiders is our greatest challenge as human beings. It is the key to ending deep inequality. We stigmatize and send to the margins people who trigger in us the feelings we want to avoid. This is why there are so many old and weak and sick and poor people on the margins of society. We tend to push out the people who have qualities we’re most afraid we will find in ourselves—and sometimes we falsely ascribe qualities we disown to certain groups, then push those groups out as a way of denying those traits in ourselves. This is what drives dominant groups to push different racial and religious groups to the margins. And we’re often not honest about what’s happening. If we’re on the inside and see someone on the outside, we often say to ourselves, “I’m not in that situation because I’m different. But that’s just pride talking. We could easily be that person. We have all things inside us. We just don’t like to confess what we have in common with outsiders because it’s too humbling. It suggests that maybe success and failure aren’t entirely fair. And if you know you got the better deal, then you have to be humble, and it hurts to give up your sense of superiority and say, “I’m no better than others.” So instead we invent excuses for our need to exclude. We say it’s about merit or tradition when it’s really just protecting our privilege and our pride.

People look at interracial couples through their own, distorting racial lens. It doesn't matter what form they take.

I am sometimes asked whether my work reinforces and takes advantage of white guilt. But I don’t see my efforts to uncover how race shapes my life as a matter of guilt. I know that because I was socialized as white in a racism-based society, I have a racist worldview, deep racial bias, racist patterns, and investments in the racist system that has elevated me. Still, I don’t feel guilty about racism. I didn’t choose this socialization, and it could not be avoided. But I am responsible for my role in it. To the degree that I have done my best in each moment to interrupt my participation, I can rest with a clearer conscience. But that clear conscience is not achieved by complacency or a sense that I have arrived.

The notion that most illegal drug use and sales happens in the ghetto is pure fiction. Drug trafficking occurs there, but it occurs everywhere else in America as well. Nevertheless, black men have been admitted to state prison on drug charges at a rate that is more than thirteen times higher than white men.19 The racial bias inherent in the drug war is a major reason that 1 in every 14 black men was behind bars in 2006, compared with 1 in 106 white men.

No historic presidential election, no athlete or entertainer’s success, no silent tolerance of one another is enough to create the truth and reconciliation needed to eliminate racial inequality or the presumption of guilt. We’re going to have to collectively acknowledge our failures at dealing with racial bias. People of faith are going to have to raise their voices and take action. Reading this extraordinary new work by Jim Wallis is a very good place to start.

WE MUST WORK HARDER TO MAKE PEOPLE AWARE THAT RACIAL BIAS AND GENDER BIAS CANNOT BE SEPARATED. THEY WORK TOGETHER.

the legacy of racial bias in America and the way it can blind us to just and fair treatment of people.

The fact that America calls what Columbus did 'discovery' reveals the implicit racial bias of the country - that Native Americans are not fully human.

Thus, reflecting on our racial frames is particularly challenging for many white people, because we are taught that to have a racial viewpoint is to be biased. Unfortunately, this belief protects our biases, because denying that we have them ensures that we won’t examine or change them.

In court, the racial bias was challenged again. Why were no German Americans evacuated, it was asked, or Americans of Italian descent? Weren’t these nations our enemies too? Due process had been violated, Korematsu claimed,

The BLM-antifa narrative that police are murdering black and brown people in epidemic proportions needs to be thoroughly debunked. It is not supported by the evidence or data. This should be the job of the media, but it has been they who fan the flames of racial division through one-sided wall-to-wall coverage. The unending distraction from real issues that can otherwise be addressed through evidence-based policy making has us chasing shadows.

Presumptions of guilt, poverty, racial bias, and a host of other social, structural, and political dynamics have created a system that is defined by error, a system in which thousands of innocent people now suffer in prison.

When we meet someone, we form a first impression (“He seems like a really nice guy”), frequently with no apparent information on which to base it. This is because attributes of the person evoke in us something we’ve previously categorized as familiar and positive. The opposite can happen (“This guy is a complete jerk”) if some attribute taps into a previous negative experience. Our brain catalogs vast amounts of input from our family, community, and culture, along with what is presented to us in the media. As it makes sense of what it’s stored, it begins to form a worldview. If we later meet someone with characteristics unlike what we’ve cataloged, our default response is to be wary, defensive. In turn, if our brains are filled with associations based upon media-driven biases about ideal body type, or racial or cultural stereotypes, for example, we will exhibit implicit biases (and maybe overt bias).

We have one collective hope: the Earth And yet, uncounted people remain hopeless, famine and calamity abound Sufferers hurl themselves into the arms of war; people kill and get killed in the name of someone else’s concept of God Do we admit that our thoughts & behaviors spring from a belief that the world revolves around us? Each fabricated conflict, self-murdering bomb, vanished airplane, every fictionalized dictator, biased or partisan, and wayward son, are part of the curtains of society’s racial, ethnic, religious, national, and cultural conflicts, and you find the human ego turning the knobs and pulling the levers When I track the orbits of asteroids, comets, and planets, each one a pirouetting dancer in a cosmic ballet, choreographed by the forces of gravity, I see beyond the plight of humans I see a universe ever-expanding, with its galaxies embedded within the ever-stretching four-dimensional fabric of space and time However big our world is, our hearts, our minds, our outsize atlases, the universe is even bigger There are more stars in the universe than grains of sand on the world’s beaches, more stars in the universe than seconds of time that have passed since Earth formed, more stars than words & sounds ever uttered by all humans who have ever lived The day we cease the exploration of the cosmos is the day we threaten the continuing of our species In that bleak world, arms-bearing, resource-hungry people & nations would be prone to act on their low-contracted prejudices, and would have seen the last gasp of human enlightenment Until the rise of a visionary new culture that once again embraces the cosmic perspective; a perspective in which we are one, fitting neither above nor below, but within

Jim Crow and mass incarceration have similar political origins...both caste systems were born in part, due to desire among white elites to exploit the resentments, vulnerabilities and racial biases of poor and working-class whites for political or economic gain. Segregation laws were proposed as part of a deliberate and strategic effort to deflect anger and hostility that have been brewing against the white elite away from them and toward African Americans. The birth of mass incarceration can be traced to a similar political dynamic. Conservatives in the 1960s and 1970s sought to appeal to the racial biases and economic vulnerabilities of poor and working-class whites through racially coded rhetoric on crime and welfare. In both cases, the racial opportunists offered few, if any, economic reforms to address the legitimate economic anxieties of poor and working-class whites, proposing instead a crackdown on the racially defined "others." In the early years of Jim Crow, conservative white elites competed with each other by passing ever more stringent and oppressive Jim Crow legislation. A century later, politicians in the early years of the drug war competed with each other to prove who could be tougher on crime by passing ever harsher drug laws- a thinly veiled effort to appeal to poor and working-class whites who, once again, proved they were willing to forego economic and structural reform in exchange for an apparent effort to put blacks back "in their place.

Viewed as a whole, the relevant research by cognitive and social psychologists to date suggests that racial bias in the drug war was inevitable, once a public consensus was constructed by political and media elites that drug crime is black and brown.

Once blackness and crime, especially drug crime, became conflated in the public consciousness, the “criminalblackman,” as termed by legal scholar Kathryn Russell, would inevitably become the primary target of law enforcement.51 Some discrimination would be conscious and deliberate, as many honestly and consciously would believe that black men deserve extra scrutiny and harsher treatment. Much racial bias, though, would operate unconsciously and automatically—even among law enforcement officials genuinely committed to equal treatment under the law.

The notion that a vast gulf exists between "criminals" and those of us who have never served time in prison is a fiction created by the racial ideology that birthed mass incarceration, namely that there is something fundamentally wrong and morally inferior about "them." The reality, though, is that all of us have done wrong. As noted earlier, studies suggest that most Americans violate drug laws in their lifetime. Indeed, most of us break the law not once but repeatedly throughout our lives. Yet only some of us will be arrested, charged, convicted of a crime, branded a criminal or a felon, and ushered into a permanent undercaste. Who becomes a social pariah and excommunicated from civil society and who trots off to college bears scant relationship to the morality of the crimes committed. Who is more blameworthy: the young black kid who hustles on the street corner, selling weed to help his momma pay rent? Or the college kid who deals drugs out of his dorm room so that he'll have cash to finance his spring break? Who should we fear? The kid in the 'hood who joined a gang and now carries a gun for security, because his neighborhood is frightening and unsafe? Or the suburban high school student who has a drinking problem but keeps getting behind the wheel? Our racially biased system of mass incarceration exploits the fact that all people break the law and make mistakes at various points in their lives with varying degrees of justification. Screwing up-failing to live by one's highest ideals and values-is part of what makes us human.

Full voting rights for American citizens, funding and additional resources for quality schools, and policing and court systems in which racial bias is not sanctioned by law—all these are well within our grasp. Visionaries, activists, judges, and politicians before us saw what America could be and fought hard for that kind of nation. This is the moment now when all of us—black, white, Latino, Native American, Asian American—must step out of the shadow of white rage, deny its power, understand its unseemly goals, and refuse to be seduced by its buzzwords, dog whistles, and sophistry. This is when we choose a different future.

Biases continuously try to keep us from recognizing and understanding those biases. For example, racial biases keep us from understanding racial discrimination, just like religious biases keep us from understanding religious discrimination and cultural biases keep us from understanding the inhuman habits in our cultural traditions.

Social scientists often define racism as the combination of racial bias and systemic power, seeing racism, like sexism, as primarily the action of people or systems with personal or group power over another person or group with less power, as men have power over women, whites over people of color, and the dominant over the subordinate.

Social scientists often define racism as the combination of racial bias and systemic power, seeing racism, like sexism, as primarily the action of people or systems with personal or group power over another person or group with less power, as men have power over women, whites over people of color, and the dominant over the subordinate. But

Many authors, professors, pastors, and social justice leaders and organizations (both Christian and secular) who are considered to be on the forefront on the racial dialogue frequently use the term “white privilege.” However, the word privilege suggests that the inequality that favors white people is actually a blessing which they must learn to share. The term white privilege perpetuates an implicit bias. Whiteness is neither a privilege nor a blessing to be shared, it is a diseased social construct that needs to be confronted.

We have a racially biased justice system that overpunishes, fails to rehabilitate, and doesn’t make us safer.

If a language or culture makes you squeamish or afraid, it means you gotta wash your heart with soap and sanity.

Words evolve, perhaps more rapidly and tellingly than do their users, and the change in meanings reflects a society often more accurately than do the works of many historians. In he years preceding the first collapse of NorAm, the change in the meaning of one word predicted the failure of that society more immediately and accurately than did all the analysts, social scientists, and historians. That critical word? 'Discrimination.' We know it now as a term meaning 'unfounded bias against a person, group, or culture on the basis of racial, gender, or ethnic background.' Prejudice, if you will. The previous meaning of this word was: 'to draw a clear distinction between good and evil, to differentiate, to recognize as different.' Moreover, the connotations once associated with discrimination were favorable. A person of discrimination was one of taste and good judgment. With the change of the meaning into a negative term of bias, the English language was left without a single-word term for the act of choosing between alternatives wisely, and more importantly, left with a subterranean negative connotation for those who attempted to make such choices. In hindsight, the change in meaning clearly reflected and foreshadowed the disaster to come. Individuals and institutions abhorred making real choices. At one point more than three-quarters of the youthful population entered institutions of higher learning. Credentials, often paper ones, replaced meaning judgment and choices... Popularity replaced excellence... The number of disastrous cultural and political decisions foreshadowed by the change in meaning of one word is truly endless...

Left-wing progressivism” and “managerialism” are synonymous since the solutions of the former always involve the expansion of the latter. To stay with the example of LGBT causes, these may seem remote from something as technical as “managerialism” but consider the armies of HR officer, diversity tsars, equality ministers, and so on that are supported today under the banner of “LGBT” and used to police and control enterprises. The “philanthropic” endeavours of the Ford Foundation in this regard laid the infrastructure and groundwork to setup new power centres for managerialism under the guise of this ostensibly unrelated cause. Similar case studies can be found in issues as diverse as racial equality, gender equality, Islamist terrorism, climate change, mental health, and the management of the COVID-19 pandemic. The LOGIC of managerialism is to create invisible “problems” which can, in effect, never truly be solved, but rather can permanently support managerial jobs that force some arbitrary compliance standard such as “unconscious bias training”, “net zero carbon”, the ratio of men and women on executive boards or whatever else.

Finally, for the same criminal conviction, the more stereotypically Af-rican a black individual’s facial features, the longer the sentence.15 In contrast, juries view black (but not white) male defendants more favorably if they’re wearing big, clunky glasses; some defense attorneys even exploit this “nerd defense” by accessorizing their clients with fake glasses, and prosecuting attorneys ask whether those dorky glasses are real. In other words, when blind, impartial justice is supposedly being administered, jurors are unconsciously biased by racial stereotypes of someone’s face.

Prospective clients who want to kill their husband, torture a business partner, break the government’s legs, hire Roy Cohn,” Ken Auletta wrote. “He is a legal executioner—the toughest, meanest, loyalest, vilest, and one of the most brilliant lawyers in America. He is not a very nice man.” Trump served as a supporting witness in the piece. “When people know that Roy is involved, they’d rather not get involved in the lawsuits and everything else that’s involved,” Trump said. Cohn “was never two-faced. You could count on him to go to bat for you,” which was exactly what Trump wanted Cohn to do in the racial-bias case. Cohn

To prevent lower-income African Americans from living in neighborhoods where middle-class whites resided, local and federal officials began in the 1910s to promote zoning ordinances to reserve middle-class neighborhoods for single-family homes that lower-income families of all races could not afford. Certainly, an important and perhaps primary motivation of zoning rules that kept apartment buildings out of single-family neighborhoods was a social class elitism that was not itself racially biased. But there was also enough open racial intent behind exclusionary zoning that it is integral to the story of de jure segregation.

Put bluntly, this study showed that partisans are willing to choose a demonstrably less qualified person to receive a scholarship, provided that person identifies with their party. And in making these decisions, partisans seem to care much more about political affiliation than race: while researchers found some racial bias reflected in the respondents’ decisions, the amount was negligible compared with the partisan bias.

Immunizing prosecutors from claims of racial bias and failing to impose any meaningful check on the exercise of their discretion in charging, plea bargaining, transferring cases, and sentencing has created an environment in which conscious and unconscious biases are allowed to flourish. Numerous studies have shown that prosecutors interpret and respond to identical criminal activity differently based on the race of the offender.

Project Implicit, a virtual laboratory maintained by Harvard University, the University of Washington, and the University of Virginia, has administered hundreds of thousands of online tests designed to detect hidden racial biases. The tests find not only that three-quarters of whites have an implicit pro-white, anti-Black bias, but also that nearly as many Hispanics and Asians share that pro-white, anti-Black bias.5 Furthermore,

We're trying to help people on death row. We're trying yo stop the death penalty, actually. We're trying to do something about prison conditions and excessive punishment. We want to free people who've been wrongly convicted. We want to end unfair sentences in criminal cases and stop racial bias in criminal justice. We're trying to help the poor and do something about indigent defense and the fact that people don't get the legal help they need. We're trying to help people who are mentally ill. We're trying to stop them from putting children in adult jails and prisons. We're trying to do something about the poverty and hopelessness that dominates poor communities. We want to see more diversity in decision-makingroles in the justice system. We're trying to educate people about racial history and the need for racial justice. We're trying to confront abuse of power by police and prosecutors.

We're trying to help people on death row. We're trying to stop the death penalty, actually. We're trying to do something about prison conditions and excessive punishment. We want to free people who've been wrongly convicted. We want to end unfair sentences in criminal cases and stop racial bias in criminal justice. We're trying to help the poor and do something about indigent defense and the fact that people don't get the legal help they need. We're trying to help people who are mentally ill. We're trying to stop them from putting children in adult jails and prisons. We're trying to do something about the poverty and hopelessness that dominates poor communities. We want to see more diversity in decision-makingroles in the justice system. We're trying to educate people about racial history and the need for racial justice. We're trying to confront abuse of power by police and prosecutors.

Anyone can be made to feel like an outsider. It’s up to the people who have the power to exclude. Often it’s on the basis of race. Depending on a culture’s fears and biases, Jews can be treated as outsiders. Muslims can be treated as outsiders. Christians can be treated as outsiders. The poor are always outsiders. The sick are often outsiders. People with disabilities can be treated as outsiders. Members of the LGBTQ community can be treated as outsiders. Immigrants are almost always outsiders. And in most every society, women can be made to feel like outsiders—even in their own homes. Overcoming the need to create outsiders is our greatest challenge as human beings. It is the key to ending deep inequality. We stigmatize and send to the margins people who trigger in us the feelings we want to avoid. This is why there are so many old and weak and sick and poor people on the margins of society. We tend to push out the people who have qualities we’re most afraid we will find in ourselves—and sometimes we falsely ascribe qualities we disown to certain groups, then push those groups out as a way of denying those traits in ourselves. This is what drives dominant groups to push different racial and religious groups to the margins. And we’re often not honest about what’s happening. If we’re on the inside and see someone on the outside, we often say to ourselves, “I’m not in that situation because I’m different. But that’s just pride talking. We could easily be that person. We have all things inside us. We just don’t like to confess what we have in common with outsiders because it’s too humbling. It suggests that maybe success and failure aren’t entirely fair. And if you know you got the better deal, then you have to be humble, and it hurts to give up your sense of superiority and say, “I’m no better than others.” So instead we invent excuses for our need to exclude. We say it’s about merit or tradition when it’s really just protecting our privilege and our pride.

A police officer oblivious to their errors and shortcomings is no different from the Gestapo. Such police may be suitable in Nazi Germany, Imperialist Britain, Confederate America or the Amazon jungle, but they have no place in a society of civilized beings.

[O]ur attitudes towards things like race or gender operate on two levels. First of all, we have our conscious attitudes. This is what we choose to believe. These are our stated values, which we use to direct our behavior deliberately . . . But the IAT [Implicit Association Test] measures something else. It measures our second level of attitude, our racial attitude on an unconscious level - the immediate, automatic associations that tumble out before we've even had time to think. We don't deliberately choose our unconscious attitudes. And . . . we may not even be aware of them. The giant computer that is our unconscious silently crunches all the data it can from the experiences we've had, the people we've met, the lessons we've learned, the books we've read, the movies we've seen, and so on, and it forms an opinion.

She continued talking enthusiastically about the story until I promised to visit the museum as soon as I could. I refrained from explaining that I was too busy working on the case of an innocent black man the community was trying to execute after a racially biased prosecution.

Our daily routines influence the lives of people and animals halfway across the world, and some personal gestures can unexpectedly set the entire world ablaze, as happened with the self-immolation of Mohamed Bouazizi in Tunisia, which ignited the Arab Spring, and with the women who shared their stories of sexual harassment and sparked the #MeToo movement. This global dimension of our personal lives means that it is more important than ever to uncover our religious and political biases, our racial and gender privileges, and our unwitting complicity in institutional oppression.

The most popular antiracist curriculum among conservative evangelicals is Latasha Morrison’s Be the Bridge: Pursuing God’s Heart for Racial Reconciliation. In the accompanying curriculum, Whiteness 101: Foundational Principles Every White Bridge Builder Needs to Understand, Morrison defines racism as “a system of advantage based on race, involving cultural messages, misuse of power, and institutional bias, in addition to the racist beliefs and actions of individuals.” It is important to note that this redefinition of racism, among other things, changes the location and therefore the nature of the sin. We are no longer dealing with the hearts of men; we are addressing institutions and structures. “For as long as America exists with its current institutions,” writes DiAngelo, “it will also need to be in group therapy where our turn begins with: ‘Hi. I’m America, and I’m racist.’ ”34

We must stop debating crime policy as though it were purely about crime. People must come to understand the racial history and origins of mass incarceration—the many ways our conscious and unconscious biases have distorted our judgments over the years about what is fair, appropriate, and constructive when responding to drug use and drug crime. We must come to see, too, how our economic insecurities and racial resentments have been exploited for political gain, and how this manipulation has caused suffering for people of all colors. Finally, we must admit, out loud, that it was because of race that we didn’t care much what happened to “those people” and imagined the worst possible things about them. The fact that our lack of care and concern may have been, at times, unintentional or unconscious does not mitigate our crime—if we refuse, when given the chance, to make amends. Admittedly,

Fatigue also depletes frontal resources. As the workday progresses, doctors take the easier way out, ordering up fewer tests, being more likely to prescribe opiates (but not a nonproblematic drug like an anti-inflammatory, or physical therapy). Subjects are more likely to behave unethically and become less morally reflective as the day progresses, or after they’ve struggled with a cognitively challenging task. In an immensely unsettling study of emergency room doctors, the more cognitively demanding the workday (as measured by patient load), the higher the levels of implicit racial bias by the end of the day.[27

In addition, the distortion of actual crime statistics vs. media coverage, shows that news outlets portray black Americans being depicted as suspects or criminals at a rate that exceeds actual arrest statistics for those same crimes by a whopping 24 percentage points- a disparity which reveals a horrific implicit bias in reporting.

In a classic study of how names impact people’s experience on the job market, researchers show that, all other things being equal, job seekers with White-sounding first names received 50 percent more callbacks from employers than job seekers with Black-sounding names.5 They calculated that the racial gap was equivalent to eight years of relevant work experience, which White applicants did not actually have; and the gap persisted across occupations, industry, employer size – even when employers included the “equal opportunity” clause in their ads.6 With emerging technologies we might assume that racial bias will be more scientifically rooted out. Yet, rather than challenging or overcoming the cycles of inequity, technical fixes too often reinforce and even deepen the status quo. For example, a study by a team of computer scientists at Princeton examined whether a popular algorithm, trained on human writing online, would exhibit the same biased tendencies that psychologists have documented among humans. They found that the algorithm associated White-sounding names with “pleasant” words and Black-sounding names with “unpleasant” ones.7 Such findings demonstrate what I call “the New Jim Code”: the employment of new technologies that reflect and reproduce existing inequities but that are promoted and perceived as more objective or progressive than the discriminatory systems of a previous era.

A global world puts unprecedented pressure on our personal conduct and morality. Each of us is ensnared within numerous all-encompassing spider webs, which on the one hand restrict our movements, but at the same time transmit our tiniest jiggle to faraway destinations. Our daily routines influence the lives of people and animals halfway across the world, and some personal gestures can unexpectedly set the entire world ablaze, as happened with the self-immolation of Mohamed Bouazizi in Tunisia, which ignited the Arab Spring, and with the women who shared their stories of sexual harassment and sparked the #MeToo movement. This global dimension of our personal lives means that it is more important than ever to uncover our religious and political biases, our racial and gender privileges, and our unwitting complicity in institutional oppression. But is that a realistic enterprise? How can I find a firm ethical ground in a world that extends far beyond my horizons, that spins completely out of human control, and that holds all gods and ideologies suspect?

The word “racism” went out of fashion in the liberal haze of racial progress—Obama’s political brand—and conservatives started to treat racism as the equivalent to the N-word, a vicious pejorative rather than a descriptive term. With the word itself becoming radioactive to some, passé to others, some well-meaning Americans started consciously and perhaps unconsciously looking for other terms to identify racism. “Microaggression” became part of a whole vocabulary of old and new words—like “cultural wars” and “stereotype” and “implicit bias” and “economic anxiety” and “tribalism”—that made it easier to talk about or around the R-word. I do not use “microaggression” anymore. I detest the post-racial platform that supported its sudden popularity. I detest its component parts—“micro” and “aggression.” A persistent daily low hum of racist abuse is not minor. I use the term “abuse” because aggression is not as exacting a term. Abuse accurately describes the action and its effects on people: distress, anger, worry, depression, anxiety, pain, fatigue, and suicide.

Today, a similar debate rages in black communities about the underlying causes of mass incarceration. While some argue that it is attributable primarily to racial bias and discrimination, others maintain that it is due to poor education, unraveling morals, and a lack of thrift and perseverance among the urban poor. Just as former slaves were viewed (even among some African Americans) as unworthy of full citizenship due to their lack of education and good morals, today similar arguments can be heard from black people across the political spectrum who believe that reform efforts should be focused on moral uplift and education for ghetto dwellers, rather than challenging the system of mass incarceration itself.

As noted earlier, studies suggest that most Americans violate drug laws in their lifetime. Indeed, most of us break the law not once but repeatedly throughout our lives. Yet only some of us will be arrested, charged, convicted of a crime, branded a criminal or felon, and ushered into a permanent undercaste. Who becomes a social pariah and excommunicated from civil society and who trots off to college bears scant relationship to the morality of crimes committed. Who is more blameworthy: the young black kid who hustles on the street corner, selling weed to help his momma pay the rent? Or the college kid who deals drugs out of his dorm room so that he’ll have cash to finance his spring break? Who should we fear? The kid in the ’hood who joined a gang and now carries a gun for security, because his neighborhood is frightening and unsafe? Or the suburban high school student who has a drinking problem but keeps getting behind the wheel? Our racially biased system of mass incarceration exploits the fact that all people break the law and make mistakes at various points in their lives and with varying degrees of justification. Screwing up—failing to live by one’s highest ideals and values—is part of what makes us human.

This global dimension of our personal lives means that it is more important than ever to uncover our religious and political biases, our racial and gender privileges, and our unwitting complicity in institutional oppression. But is that a realistic enterprise? How can I find a firm ethical ground in a world that extends far beyond my horizons, that spins completely out of human control, and that holds all gods and ideologies suspect?

Racial privilege does more than merely damage the unlucky individuals who are its victims. When enforced by government and backed by law, it tears at the very fabric of the social order, regardless of whom it benefits. The wounds that the principle of separate-and-unequal inflicts on the community are incomparably greater than the damages incurred by individuals or the benefits that accrue to them. Building racial bias into the framework of the nation compromises the neutrality of the law that governs us all. It corrupts the standards that make a diverse community possible, and creates a racial spoils system that is the antithesis of the American dream, which was Martin Luther King’s dream as well. By corrupting the principle of neutrality, racial privilege breaks the common bond between America’s diverse communities and undermines the trust that makes the nation whole.

The central question, then, is how exactly does a formally colorblind criminal justice system achieve such racially discriminatory results? Rather easily, it turns out. The process occurs in two stages. The first step is to grant law enforcement officials extraordinary discretion regarding whom to stop, search, arrest, and charge for drug offenses, thus ensuring that conscious and unconscious racial beliefs and stereotypes will be given free rein. Unbridled discretion inevitably creates huge racial disparities. Then, the damning step: Close the courthouse doors to all claims by defendants and private litigants that the criminal justice system operates in racially discriminatory fashion. Demand that anyone who wants to challenge racial bias in the system offer, in advance, clear proof that the racial disparities are the product of intentional racial discrimination—i.e., the work of a bigot. This

The new black conservatives assume that without affirmative action programs, white Americans will make choices on merit rather than on race. Yet they have adduced no evidence for this. Most Americans realize that job-hiring choices are made both on reasons of merit and on personal grounds. And it is this personal dimension that is often influenced by racist perceptions. Therefore the pertinent debate regarding black hiring is never "merit vs. race" but whether hiring decisions will be based on merit, influenced by race-bias against blacks, or on merit, influenced by race-bias, but with special consideration for minorities and women, as mandated by law. In light of actual employment practices, the black conservative rhetoric about race-free hiring criteria (usually coupled with a call for dismantling affirmative action mechanisms) does no more than justify actual practices of racial discrimination.

I have a law project called the Equal Justice Initiative, and we’re trying to help people on death row. We’re trying to stop the death penalty, actually. We’re trying to do something about prison conditions and excessive punishment. We want to free people who’ve been wrongly convicted. We want to end unfair sentences in criminal cases and stop racial bias in criminal justice. We’re trying to help the poor and do something about indigent defense and the fact that people don’t get the legal help they need. We’re trying to help people who are mentally ill. We’re trying to stop them from putting children in adult jails and prisons. We’re trying to do something about poverty and the hopelessness that dominates poor communities. We want to see more diversity in decision-making roles in the justice system. We’re trying to educate people about racial history and the need for racial justice. We’re trying to confront abuse of power by police and prosecutors—

Yes, ma’am. Well, I have a law project called the Equal Justice Initiative, and we’re trying to help people on death row. We’re trying to stop the death penalty, actually. We’re trying to do something about prison conditions and excessive punishment. We want to free people who’ve been wrongly convicted. We want to end unfair sentences in criminal cases and stop racial bias in criminal justice. We’re trying to help the poor and do something about indigent defense and the fact that people don’t get the legal help they need. We’re trying to help people who are mentally ill. We’re trying to stop them from putting children in adult jails and prisons. We’re trying to do something about poverty and the hopelessness that dominates poor communities. We want to see more diversity in decision-making roles in the justice system. We’re trying to educate people about racial history and the need for racial justice. We’re trying to confront abuse of power by police and prosecutors—

The unfortunate reality we must face is that racism manifests itself not only in individual attitudes and stereotypes, but also in the basic structure of society. Academics have developed complicated theories and obscure jargon in an effort to describe what is now referred to as structural racism, yet the concept is fairly straightforward. One theorist, Iris Marion Young, relying on a famous “birdcage” metaphor, explains it this way: If one thinks about racism by examining only one wire of the cage, or one form of disadvantage, it is difficult to understand how and why the bird is trapped. Only a large number of wires arranged in a specific way, and connected to one another, serve to enclose the bird and to ensure that it cannot escape.11 What is particularly important to keep in mind is that any given wire of the cage may or may not be specifically developed for the purpose of trapping the bird, yet it still operates (together with the other wires) to restrict its freedom. By the same token, not every aspect of a racial caste system needs to be developed for the specific purpose of controlling black people in order for it to operate (together with other laws, institutions, and practices) to trap them at the bottom of a racial hierarchy. In the system of mass incarceration, a wide variety of laws, institutions, and practices—ranging from racial profiling to biased sentencing policies, political disenfranchisement, and legalized employment discrimination—trap African Americans in a virtual (and literal) cage. Fortunately,

Finally, for the same criminal conviction, the more stereotypically African a black individual’s facial features, the longer the sentence.15 In contrast, juries view black (but not white) male defendants more favorably if they’re wearing big, clunky glasses; some defense attorneys even exploit this “nerd defense” by accessorizing their clients with fake glasses, and prosecuting attorneys ask whether those dorky glasses are real. In other words, when blind, impartial justice is supposedly being administered, jurors are unconsciously biased by racial stereotypes of someone’s face.

The central question, then, is how exactly does a formally colorblind criminal justice system achieve such racially discriminatory results? Rather easily, it turns out. The process occurs in two stages. The first step is to grant law enforcement officials extraordinary discretion regarding whom to stop, search, arrest, and charge for drug offenses, thus ensuring that conscious and unconscious racial beliefs and stereotypes will be given free rein. Unbridled discretion inevitably creates huge racial disparities. Then, the damning step: Close the courthouse doors to all claims by defendants and private litigants that the criminal justice system operates in racially discriminatory fashion. Demand that anyone who wants to challenge racial bias in the system offer, in advance, clear proof that the racial disparities are the product of intentional racial discrimination—i.e., the work of a bigot. This evidence will almost never be available in the era of colorblindness, because everyone knows—but does not say—that the enemy in the War on Drugs can be identified by race. This simple design has helped to produce one of the most extraordinary systems of racialized social control the world has ever seen.

A 2012 study found that anti-black attitudes and racial stereotyping rose, rather than fell, as some might have hoped, in Obama’s first term. The percentage of Americans who expressed explicit anti-black attitudes ticked upward from 48 percent in 2008 to 51 percent in 2012, but the percentage expressing implicit bias rose from 49 percent to 56 percent. The study found that higher percentages of white respondents now saw African-Americans as violent, irresponsible, and, most especially, lazy, after his victory, despite, or perhaps because of, the studiously wholesome black family in the White House headed by two Ivy League–educated parents.

Microassaults involve misusing power and privilege in subtle ways to marginalize students and create different outcomes based on race or class. In the classroom, a microassault might look like giving a more severe punishment to a student of color than his White classmate who was engaged in the same behavior. Or it might look like overemphasizing military-like behavior management strategies for students of color. With younger children, it looks like excluding them from fun activities as punishment for minor infractions. Microinsults involve being insensitive to culturally and linguistically diverse students and trivializing their racial and cultural identity such as not learning to pronounce a student’s name or giving the student an anglicized name to make it easier on the teacher. Continually confusing two students of the same race and casually brushing it off as “they all look alike.” Microinvalidations involve actions that negate or nullify a person of color’s experiences or realities such as ignoring each student’s rich funds of knowledge. They are also expressed when we don’t want to acknowledge the realities of structural racialization or implicit bias. It takes the form of trivializing and dismissing students’ experiences, telling them they are being too sensitive or accusing them of “playing the race card.”

Racially biased police discretion is key to understanding how the overwhelming majority of people who get swept into the criminal justice system in the War on Drugs turn out to be black or brown, even though the police adamantly deny that they engage in racial profiling. In the drug war, police have discretion regarding whom to target (which individuals), as well as where to target (which neighborhoods or communities). As noted earlier, at least 10% of Americans violate frug laws every year, and people of all races engage in illegal drug activity at similar rates. With such an extraordinarily large population of offenders to choose from, decisions must be made regarding who should be targeted and where the drug war should be waged.

In March 2002, the National Academy of Sciences, a private, nonprofit society of scholars, released a high-profile report documenting the unequivocal existence of racial bias in medical care, which many thought would mark a real turning point. Unequal Treatment: Confronting Racial and Ethnic Disparities in Health Care was so brutal and damning that it would seem impossible to turn away. The report, authored by a committee of mostly white medical educators, nurses, behavioral scientists, economists, health lawyers, sociologists, and policy experts, took an exhaustive plunge into more than 480 previous studies. Because of the knee-jerk tendency to assume that health disparities were the end result of differences in class, not race, they were careful to compare subjects with similar income and insurance coverage. The report found rampant, widespread racial bias, including that people of color were less likely to be given appropriate heart medications or to undergo bypass surgery or receive kidney dialysis or transplants. Several studies revealed significant racial differences in who receives appropriate cancer diagnostic tests and treatments, and people of color were also less likely to receive the most sophisticated treatments for HIV/AIDS. These inequities, the report concluded, contribute to higher death rates overall for Black people and other people of color and lower survival rates compared with whites suffering from comparable illnesses of similar severity.

Whites generally are unable or unwilling to acknowledge how structural patterning generates white bias and responsibility for that structural patterning. Perhaps it is Mumia Abu-Jamal who again has deftly and complexly summarized the phenomenon of viciously racist bias in relation to African American experience of “criminal justice.” Contemplating Pennsylvania’s death row population which was 60 percent black at the time of his writing in a state where blacks make up only 11 percent of the population, Abu-Jamal reflects: Does this mean that African-Americans are somehow innocents, subjected to a set up by state officials? Not especially. What it does suggest is that state actors, at all stages of the criminal justice system, including slating at the police station, arraignment at the judicial office, pretrial, trial and sentencing stage before a court, treat African-American defendants with a special vengeance not experienced by white defendants.[94] Hence, we have the prison house and criminal justice structures as a bastion of white racism, displaying severe racial disparities, unequally disseminating terror and group loss for racialized groups in the US. It is a bitter fruit of the nation’s legacy of four centuries of slavery in North America, of the Jim Crow rollback of Reconstruction that often was reinforced by lynching practices. Some of today’s prisons are, in fact, built on sites of former slave plantations.[95] More importantly, prisons today are institutions that preserve a white society marked by white dominance and the confinement of nonwhite bodies, especially black bodies, exposing those bodies to commodification, immobilization, and disintegration.

Anson laid bare his ulterior motives for favoring the removal of Japanese farmers, but like all strategic racists, he also at least partially subscribed to the racial antipathies he endeavored to exploit. From here, motives become more attenuated as persons adopt particular ideas depending not on their material interests but on how these notions protect their self-image and, for the privileged, confirm society’s basic fairness. For instance, the dominance of colorblindness today surely ties back to motives, not on the fully conscious level, but in many whites being drawn to conceptions of race that affirm their sense of being moral persons neither responsible for nor benefited by racial inequality. Colorblindness offers whites racial expiation: they cannot be racist if they lack malice; nor can they be responsible for inequality, since this reflects differences in group mores. Colorblindness also compliments whites on a superior culture that explains their social position. In addition it empathizes with whites as racism’s real victims when government favors minorities through affirmative action or welfare payments. Finally, colorblindness affirms that whites are moral when they oppose measures to promote integration because it’s allegedly their principled objection to any use of race that drives them, not bias. Colorblindness has not gained adherents because of its analytic insight (that race is completely disconnected from social practices blinks reality); rather, it thrives because it comforts whites regarding their innocence, reassures them that their privilege is legitimate, commiserates with their victimization, and hides from them their hostility toward racial equality.

When Christians write and speak about racial issues, they sound much like their secular counterparts. Instead of initiating our own solutions to the problem of racism, we merely copy the solutions offered by the rest of the world. We use the Bible to support our own biases and presuppositions rather than looking to the Bible to transcend our moral limitations. Christians argue with other Christians about racial issues as much as non-Christians argue with each other because the solutions we propose are based not on intrinsic Christian values but on more worldly presuppositions. Because of the way we mimic the rest of society, Christianity does not appear to offer any unique solution to racism. It appears that the best Christians can do is to pick and choose from the ideas of the larger society. Christians can get on board with the best of these solutions, but we will never be leaders in the search for solutions.

The most comprehensive studies of racial bias in the exercise of prosecutorial and judicial discretion involve the treatment of juveniles. These studies have shown that youth of color are more likely to be arrested, detained, formally charged, transferred to adult court, and confined to secure residential facilities than their white counterparts.65 A report in 2000 observed that among youth who have never been sent to a juvenile prison before, African Americans were more than six times as likely as whites to be sentenced to prison for identical crimes.66 A study sponsored by the U.S. Justice Department and several of the nation’s leading foundations, published in 2007, found that the impact of the biased treatment is magnified with each additional step into the criminal justice system. African American youth account for 16 percent of all youth, 28 percent of all juvenile arrests, 35 percent of the youth waived to adult criminal court, and 58 percent of youth admitted to state adult prison.67 A major reason for these disparities is unconscious and conscious racial biases infecting decision making. In the state of Washington, for example, a review of juvenile sentencing reports found that prosecutors routinely described black and white offenders differently.68 Blacks committed crimes because of internal personality flaws such as disrespect. Whites did so because of external conditions such as family conflict. The risk that prosecutorial discretion will be racially biased is especially acute in the drug enforcement context, where virtually identical behavior is susceptible to a wide variety of interpretations and responses and the media imagery and political discourse has been so thoroughly racialized. Whether a kid is perceived as a dangerous drug-dealing thug or instead is viewed as a good kid who was merely experimenting with drugs and selling to a few of his friends has to do with the ways in which information about illegal drug activity is processed and interpreted, in a social climate in which drug dealing is racially defined. As a former U.S. Attorney explained: I had an [assistant U.S. attorney who] wanted to drop the gun charge against the defendant [in a case in which] there were no extenuating circumstances. I asked, “Why do you want to drop the gun offense?” And he said, “‘He’s a rural guy and grew up on a farm. The gun he had with him was a rifle. He’s a good ol’ boy, and all good ol’ boys have rifles, and it’s not like he was a gun-toting drug dealer.” But he was a gun-toting drug dealer, exactly.

Let schools specialize, as private schools would, and common interest would overcome bias of color and lead to more integration than now occurs. The integration would be real, not merely on paper. The voucher scheme would eliminate the forced busing that a large majority of both blacks and whites object to. Busing would occur, and might indeed increase, but it would be voluntary—just as the busing of children to music and dance classes is today. The failure of black leaders to espouse vouchers has long puzzled us. Their constituents would benefit most. It would give them control over the schooling of their children, eliminate domination by both the city-wide politicians and, even more important, the entrenched educational bureaucracy. Black leaders frequently send their own children to private schools. Why do they not help others to do the same? Our tentative answer is that vouchers would also free the black man from domination by his own political leaders, who currently see control over schooling as a source of political patronage and power. However, as the educational opportunities open to the mass of black children have continued to deteriorate, an increasing number of black educators, columnists, and other community leaders have started to support vouchers. The Congress of Racial Equality has made the support of vouchers a major plank in its agenda.

MRI testing again shows what may be the underlying brain mechanism. The amygdalae are two small lobes in the brain associated with fear, arousal, and emotions. When they are active, it is thought to be a sign of vigilance, meaning that the brain is wary and wants more information. A study at Massachusetts General Hospital found that when subjects looked at photographs of faces—half were white, half were black—MRI scans found high amygdala activity. This was considered to be a normal reaction to unfamiliar faces. When the subjects looked at the photographs a second time the faces were more familiar; only the other-race faces continued to provoke high amygdala activity. This was true for both blacks and whites, suggesting that encounters with people of different races keep the brain at a higher level of watchfulness. Amygdalae notice race even when a person does not. William A. Cunningham of Ohio State University showed white subjects pictures of faces for only 30 milliseconds—not long enough for the subjects to be conscious of them—but black faces triggered greater amygdala activity than white faces. When he showed faces for a half a second—long enough for people to notice race—he found that black faces prompted greater activity in the pre-frontal areas, a part of the brain associated with detecting internal conflicts and controlling conscious behavior. This suggested the subjects were trying to suppress certain feelings about blacks. Steven Neuberg of Arizona State University attributes instinctive bias to evolution during our hunter-gatherer past. “By nature, people are group-living animals—a strategy that enhances individual survival and leads to what we might call a ‘tribal psychology’, ” he says. “It was adaptive for our ancestors to be attuned to those outside the group who posed threats such as to physical security, health or economic resources.

[I]t is now common to describe racial and ethnic diversity as one of America’s greatest strengths. It is therefore easy to forget that this is a change in thinking that dates back only to perhaps the 1970s. For most of their history Americans preferred sameness to diversity. In 1787, in the second of The Federalist Papers, John Jay gave thanks that “Providence has been pleased to give this one connected country to one united people, a people descended from the same ancestors, speaking the same language, professing the same religion, attached to the same principles of government, very similar in their manners and customs . . . .” Thomas Jefferson was suspicious of the diversity that even white immigrants would bring: 'In proportion to their numbers, they will share with us the legislation. They will infuse into it their spirit, warp and bias its directions, and render it a heterogeneous, incoherent, distracted mass. . . . Suppose 20 millions of republican Americans thrown all of a sudden into France, what would be the condition of that kingdom? It would be more turbulent, less happy, less strong. We believe that the addition of half a million foreigners to our present numbers would produce a similar effect here.' Alexander Hamilton shared his suspicions: 'The opinion is . . . correct, that foreigners will generally be apt to bring with them attachments to the persons they have left behind; to the country of their nativity, and to its particular customs and manners . . . . The influx of foreigners must, therefore, tend to produce a heterogeneous compound; to change and corrupt the national spirit; to complicate and confound public opinion; to introduce foreign propensities.' The United States nevertheless did permit immigration, but only of Europeans, and they were to turn their backs on past loyalties. As John Quincy Adams explained to a German nobleman: “They must cast off the European skin, never to resume it.

The genius of the current caste system, and what most distinguishes it from its predecessors, is that it appears voluntary. People choose to commit crimes, and that’s why they are locked up or locked out, we are told. This feature makes the politics of responsibility particularly tempting, as it appears the system can be avoided with good behavior. But herein lies the trap. All people make mistakes. All of us are sinners. All of us are criminals. All of us violate the law at some point in our lives. In fact, if the worst thing you have ever done is speed ten miles over the speed limit on the freeway, you have put yourself and others at more risk of harm than someone smoking marijuana in the privacy of his or her living room. Yet there are people in the United States serving life sentences for first-time drug offenses, something virtually unheard of anywhere else in the world. The notion that a vast gulf exists between “criminals” and those of us who have never served time in prison is a fiction created by the racial ideology that birthed mass incarceration, namely that there is something fundamentally wrong and morally inferior about “them.” The reality, though, is that all of us have done wrong. As noted earlier, studies suggest that most Americans violate drug laws in their lifetime. Indeed, most of us break the law not once but repeatedly throughout our lives. Yet only some of us will be arrested, charged, convicted of a crime, branded a criminal or felon, and ushered into a permanent undercaste. Who becomes a social pariah and excommunicated from civil society and who trots off to college bears scant relationship to the morality of crimes committed. Who is more blameworthy: the young black kid who hustles on the street corner, selling weed to help his momma pay the rent? Or the college kid who deals drugs out of his dorm room so that he’ll have cash to finance his spring break? Who should we fear? The kid in the ’hood who joined a gang and now carries a gun for security, because his neighborhood is frightening and unsafe? Or the suburban high school student who has a drinking problem but keeps getting behind the wheel? Our racially biased system of mass incarceration exploits the fact that all people break the law and make mistakes at various points in their lives and with varying degrees of justification. Screwing up—failing to live by one’s highest ideals and values—is part of what makes us human.

Given that at all times, so long as there have been human beings, there have also been herds of human beings (racial groups, communities, tribes, peoples, states, churches) and always a great many followers in relation to the small number of those issuing orders―and taking into consideration also that so far nothing has been better and longer practised and cultivated among human beings than obedience, we can reasonably assume that typically now the need for obedience is inborn in each individual, as a sort of formal conscience which states "You are to do something or other without conditions, and leave aside something else without conditions," in short, "Thou shalt." This need seeks to satisfy itself and to fill its form with some content. Depending on its strength, impatience, and tension, it seizes on something, without being very particular, like a coarse appetite, and accepts what someone or other issuing commands―parents, teachers, laws, class biases, public opinion―shouts in people's ears. The curiously limitation of human development―the way it hesitates, takes so long, often regresses, and turns around on itself―is based on the fact that the herd instinct of obedience is passed on best and at the expense of the art of commanding. If we imagine this instinct at some point striding right to its ultimate excess, then there would finally be a total lack of commanders and independent people, or they would suffer inside from a bad conscience and find it necessary first to prepare a deception for themselves in order to be able to command, as if they, too, were only obeying orders. This condition is what, in fact, exists nowadays in Europe: I call it the moral hypocrisy of those in command. They don't know how to protect themselves from their bad conscience except by behaving as if they were carrying out older or higher orders (from ancestors, the constitution, rights, law, or even God), or they even borrow herd maxims from the herd way of thinking, for example, as "the first servant of their people" or as "tools of the common good." On the other hand, the herd man in Europe today makes himself appear as if he is the single kind of human being allowed, and he glorifies those characteristics of his thanks to which he is tame, good natured, and useful to the herd, as the really human virtues, that is, public spiritedness, wishing everyone well, consideration, diligence, moderation, modesty, forbearance, and pity. For those cases, however, where people believe they cannot do without a leader and bell wether, they make attempt after attempt to replace the commander by adding together collections of clever herd people All the representative constitutional assemblies, for example, have this origin. But for all that, what a blissful relief, what a release from a pressure which is growing unbearable is the appearance of an absolute commander for these European herd animals. The effect which the appearance of Napoleon made was the most recent major evidence for that:―the history of the effect of Napoleon is almost the history of the higher happiness which this entire century derived from its most valuable men and moments.

Given that at all times, so long as there have been human beings, there have also been herds of human beings (racial groups, communities, tribes, peoples, states, churches) and always a great many followers in relation to the small number of those issuing orders - and taking into consideration also that so far nothing has been better and longer practised and cultivated among human beings than obedience, we can reasonably assume that typically now the need for obedience is inborn in each individual, as a sort of formal conscience which states "You are to do something or other without conditions, and leave aside something else without conditions," in short, "Thou shalt." This need seeks to satisfy itself and to fill its form with some content. Depending on its strength, impatience, and tension, it seizes on something, without being very particular, like a coarse appetite, and accepts what someone or other issuing commands - parents, teachers, laws, class biases, public opinion - shouts in people's ears. The curiously limitation of human development - the way it hesitates, takes so long, often regresses, and turns around on itself - is based on the fact that the herd instinct of obedience is passed on best and at the expense of the art of commanding. If we imagine this instinct at some point striding right to its ultimate excess, then there would finally be a total lack of commanders and independent people, or they would suffer inside from a bad conscience and find it necessary first to prepare a deception for themselves in order to be able to command, as if they, too, were only obeying orders. This condition is what, in fact, exists nowadays in Europe: I call it the moral hypocrisy of those in command. They don't know how to protect themselves from their bad conscience except by behaving as if they were carrying out older or higher orders (from ancestors, the constitution, rights, law, or even God), or they even borrow herd maxims from the herd way of thinking, for example, as "the first servant of their people" or as "tools of the common good." On the other hand, the herd man in Europe today makes himself appear as if he is the single kind of human being allowed, and he glorifies those characteristics of his thanks to which he is tame, good natured, and useful to the herd, as the really human virtues, that is, public spiritedness, wishing everyone well, consideration, diligence, moderation, modesty, forbearance, and pity. For those cases, however, where people believe they cannot do without a leader and bell wether, they make attempt after attempt to replace the commander by adding together collections of clever herd people All the representative constitutional assemblies, for example, have this origin. But for all that, what a blissful relief, what a release from a pressure which is growing unbearable is the appearance of an absolute commander for these European herd animals. The effect which the appearance of Napoleon made was the most recent major evidence for that: - the history of the effect of Napoleon is almost the history of the higher happiness which this entire century derived from its most valuable men and moments.

When the children were asked how many white people were “mean,” they commonly answered “almost none.” But when asked how many blacks were mean, many answered “some” or “a lot.”1 The thrust of the article seemed to be that children possess racial biases. However eye-catching the title, though, it pointed in the wrong direction—at infants and little children rather than adults. The core of the article focused on parenting strategies, and especially on the desire to raise children to be colorblind—to be blind to race. The parents were not teaching their children to be bigots. Instead, they were doing their utmost to teach their children to reject racism by studiously ignoring race. Yet, even in a liberal bastion like Austin, it wasn’t working. Today the dominant etiquette around race

What neither Warren nor most of the rest of us recognized was that segregation was not, as Nirej Sekhorn put it, simply a "taint" or "bias." It was the dominant interpretive framework for a social structure that organizes the American garden's very configuration. Segregation was not merely an oppressive legal regime, it consolidated the imaginative lens through which Americans would now conceive race. It also reaffirmed the binary system through which we Americans tend to think of race-i.e., "black" and "white.

In education, postmodernism rejects the notion that the purpose of education is primarily to train a child’s cognitive capacity for reason in order to produce an adult capable of functioning independently in the world. That view of education is replaced with the view that education is to take an essentially indeterminate being and give it a social identity.[24] Education’s method of molding is linguistic, and so the language to be used is that which will create a human being sensitive to its racial, sexual, and class identity. Our current social context, however, is characterized by oppression that benefits whites, males, and the rich at the expense of everyone else. That oppression in turn leads to an educational system that reflects only or primarily the interests of those in positions of power. To counteract that bias, educational practice must be recast totally. Postmodern education should emphasize works not in the canon; it should focus on the achievements of non-whites, females, and the poor; it should highlight the historical crimes of whites, males, and the rich; and it should teach students that science’s method has no better claim to yielding truth than any other method and, accordingly, that students should be equally receptive to alternative ways of knowing.[25]

Who is more blameworthy: the young black kid who hustles on the street corner, selling weed to help his momma pay the rent? Or the college kid who deals drugs out of his dorm room so that he’ll have cash to finance his spring break? Who should we fear? The kid in the ’hood who joined a gang and now carries a gun for security, because his neighborhood is frightening and unsafe? Or the suburban high school student who has a drinking problem but keeps getting behind the wheel? Our racially biased system of mass incarceration exploits the fact that all people break the law and make mistakes at various points in their lives and with varying degrees of justification. Screwing up—failing to live by one’s highest ideals and values—is part of what makes us human.

One of the most potent ways white supremacy is disseminated is through media representations, which have a profound impact on how we see the world. Those who write and direct films are our cultural narrators; the stories they tell shape our worldviews. Given that the majority of white people live in racial isolation from people of color (and black people in particular) and have very few authentic cross-racial relationships, white people are deeply influenced by the racial messages in films. Consider one statistic from the preceding list: of the hundred top-grossing films worldwide in 2016, ninety-five were directed by white Americans (ninety-nine of them by men). That is an incredibly homogenous group of directors. Because these men are most likely at the top of the social hierarchy in terms of race, class, and gender, they are the least likely to have a wide variety of authentic egalitarian cross-racial relationships. Yet they are in the position to represent the racial “other.” Their representations of the “other” are thereby extremely narrow and problematic, and yet they are reinforced over and over. Further, these biased representations have been disseminated worldwide; while white supremacy originated in the West, it circulates globally.

As long as we live in a society in which a person’s own happiness is so dependent on the opinions of others, we will always have the problem of people feeling oppressed by cultural standards. We may be able to detach the problem from racism, so that beauty snobbery is racially egalitarian. We may be able to detach it from sexism, so that men are just as obsessed and fretful about their bodies as women are. We may be able to detach it from social biases against the short, the able-bodied, the gray-haired, and the wrinkled. But the problem will not go away. Like a particularly enthusiastic leech, it will find some other place to attach itself, and the deeper problem will remain untouched. That deeper problem is not simply the problem of racism or sexism (although those are problems too), but the fragility of selves that depend so intimately on the good opinions of others for their survival.

One study suggests that the standard crime news "script" is so prevalent and so thoroughly racialized that viewers imagine a black perpetrator even when none exists. In that study, 60 percent of viewers who saw a story with no image falsely recalled seeing one, and 70 percent of those viewers believed the perpetrator to be African American.

What is particularly important to keep in mind is that any given wire of the cage may or may not be specifically developed for the purpose of trapping the bird, yet it still operates (together with the other wires) to restrict its freedom. By the same token, not every aspect of a racial caste system needs to be developed for the specific purpose of controlling black people in order for it to operate (together with other laws, institutions, and practices) to trap them at the bottom of a racial hierarchy. In the system of mass incarceration, a wide variety of laws, institutions, and practices—ranging from racial profiling to biased sentencing policies, political disenfranchisement, and legalized employment discrimination—trap African Americans in a virtual (and literal) cage.

If you want to find a child's weakness, failures, personal problems, or inadequacies, you'll discover them. If you look at a child through the filter of her or his environment or economic status, and make judgments through the filters of your own cultural, gender, and racial biases, you'll find the characteristics you expect.

Like his colleague Thomas, he viewed prejudice as a form of instinct, but where Thomas set it down to a reaction to the Other’s physical appearance, Park saw in it a manifestation of competition: Race prejudice may be regarded as a spontaneous, more or less instinctive defense-reaction, the practical effect of which is to restrict free competition between races. Its importance as a social function is due to the fact that free competition, particularly between people with different standards of living, seems to be, if not the original source, at least the stimulus to which race prejudice is the response.48 Park’s reference to free competition hinted at the strains being placed on society in a postwar context in which massive foreign (and particularly Asian) immigration had resumed. He argued that where fundamental racial interests are not yet controlled by law, custom, or other arrangement between the groups in question, racial prejudice will inexorably develop. It may, however, be deflected by ‘the extension of the machinery of cooperation and social control’ – in the U.S. case, the caste system and slavery: we may regard caste, or even slavery, as one of those accommodations through which the race problem found a natural solution. Caste, by relegating the subject race to an inferior status, gives to each race at any rate a monopoly of its own tasks. When this status is accepted by the subject people, as in the case where the caste or slavery systems become fully established, racial competition ceases and racial animosity tends to disappear ... Each race being in its place, no obstacle to racial cooperation exists.49 This paper shows that Park’s thought in 1917 was not free of obfuscation and bias. One finds him maintaining that while ‘caste and the limitation of free competition is economically unsound,’ it is nonetheless ‘politically desirable’50 because

I know that because I was socialized as white in a racism-based society, I have a racist worldview, deep racial bias, racist patterns, and investments in the racist system that has elevated me. Still, I don’t feel guilty about racism. I didn’t choose this socialization, and it could not be avoided. But I am responsible for my role in it. To the degree that I have done my best in each moment to interrupt my participation, I can rest with a clearer conscience. But that clear conscience is not achieved by complacency or a sense that I have arrived.

The end of racism starts with the recognition of racism.

There also are systemic processes within society overall and implicit bias within organizations that may impact our children due to their race.

To put it in the plainest terms, from birth to death the impact on the bodies of Black Americans of living in communities that have been harmed by long-standing racial discrimination, of a deeply rooted and dangerous racial bias in our health-care system, and of the insidious consequences of present-day racism affects who lives and who dies.

the denial of racial bias can be so extreme that no one believes you even when you have the evidence.

Racial reformers have customarily requested or demanded that Americans, particularly White Americans, sacrifice their own privileges for the betterment of Black people. And yet, this strategy is based on one of the oldest myths in the modern era, a myth continuously produced and reproduced by racists and antiracists alike: that racism materially benefits the majority of White people, that White people would lose and not gain in the reconstruction of an antiracist America. It has been true that racist policies have benefited White people in general at the expense of Black people (and others) in general. That is the story of racism, of unequal opportunity in a nutshell. But it is also true that a society of equal opportunity, without a top 1 percent hoarding the wealth and power, would actually benefit the vast majority of southern Whites poor. It is not coincidental that slavery kept the vast majority of southern Whites poor. It is not coincidental that more White Americans thrived during the antiracist movements from the 1930s to the 1970s than ever before or since. It is not coincidental that the racist movements that followed in the late twentieth century paralleled the stagnation or reduction of middle and low income Whites’ salaries and their skyrocketing costs of living. Antiracists should stop connecting selfishness to racism, and unselfishness to antiracism. Altruism is wanted, not required. Antiracists do not have to be altruistic. Antiracists do not have to be selfless. Antiracists merely have to have intelligent self-interest, and to stop consuming those racist ideas that have engendered so much unintelligent self-interest over the years. It is in the intelligent self-interest of middle and upper income Blacks to challenge the racism affecting the Black poor, knowing they will not be free of the racism that is slowing their socioeconomic rise until poor blacks are free of racism. It is in the intelligent self-interest of Asians, Native Americans, and Latinos to challenge anti-Black racism, knowing they will not be free of racism until Black people are of racism. It is in the intelligent self-interest of White Americans to challenge racism, knowing they will not be free of sexism, class bias, homophobia, and ethnocentrism until Black people are free from racism. The histories of anti-Asian, anti-Native, and anti-Latino racist ideas; the histories of sexist, elitist, homophobic, and ethnocentric ideas all sound eerily similar to this history of racist ideas, and feature some of the same defenders of bigotry in America. Supporting these prevailing bigotries is only in the intelligent self-interest of a tiny group of super rich, Protestant, heterosexual, non-immigrant, White, Anglo-Saxon males. Those are the only people who need to be altruistic in order to be antiracist. The rest of us merely need to do the intelligent thing for ourselves.

the field of science itself will have to reconcile its shameful past and revisit the reprehensible displays of racially driven confirmation bias that form its foundations.

Because the way they treat Andre is a direct result of the racial bias that permeates the island.

If a parent or educator resents their own culture (polarizes) and tends to take on another culture more than their own culture, they may pass on that sentiment to their child, even though the child is a product of more than one culture. Or, if a parent or educator vehemently favors their own culture over another culture, this bias can also be passed onto the child.