Redefining antiracism: Learning from activists to sharpen academic language

People have fought against racism for as long as it has existed and yet it persists in diverse and materially impactful ways. The primary challenge to eradicating racism is likely the power of white privilege. This paper argues that another important obstacle to progress has been the lack of a clear definition of antiracism that movement activists and scholars can collaboratively use to ensure that antiracist scholarship and efforts meet the full measure of the term's intention. While academia has struggled to converge on a definition, “lay race theorists” and movement activists—Black women in particular, have been participating in discourse online and through other venues where consensus appears to be developing around a definition. This article attempts to summarize activist discourse in defining antiracism as “the commitment to eradicate racism in all its forms” and individual antiracism as “the commitment to eradicate racism in all its forms, by (1) building an understanding of racism and (2) taking action to eliminate racism “within oneself, in other people, in institutions, and through actions outside of institutions,” noting that “antiracism is an ongoing practice and commitment that must be accountable to antiracist Black people, Indigenous people, and other People of Color and consider intersectional systems of oppression.” While research on the public conversation benefits from its easy access and limited additional burdens on movement activists, future research should test these definitions with movement activists to ensure that definitions and metrics are as relevant to the antiracist movement as possible.     

A revised approach to racism in youth multiculture: the significance of schoolyard conversations about sex,dating and desire

Anxieties about social cohesion in multicultural societies have prompted scrutiny of how young people negotiate culturally diverse spaces. A key perspective of the literature at the intersections of youth studies and urban multiculture is that young people shift between racist and convivial modes of relationality to navigate their complex social worlds. Drawing on ethnographic fieldwork in a culturally diverse high school in Melbourne, Australia, I suggest that this binary framing fails to capture some of the diverse logics and practices within multicultural youth sociality. Reconciling dichotomous conceptual frames that position young people as moving back-and-forth between forms of exclusion and openness, I propose an alternative frame – a perverse form of everyday cosmopolitanism – through which to consider young people’s intercultural relations. To do this, I draw on young people’s conversations about sex, dating and desire as an entry point for new theorising about racism. Race and ethnicity were cornerstones of students’ frequent discussions about sexual ‘tastes’ and activity, discourses that have racist histories and effects. However, students did not understand their social world in such terms. These students’ social practices offer a situated illustration of how racism can function as part of a more inclusive cosmopolitan ethos in young lives, which I term ‘perverse cosmopolitanism’.     

“We been dying,and you got me on a call helping you stay alive”: Black and Latinx youth organizers' experiences of racism in gun violence prevention organizations

This study explored Black and Latinx youth organizers' experiences of racism within national gun violence prevention organizing spaces. Interview data were analyzed from 17 Black and/or Latinx youth (M_age = 20.17, 47% women) across the United States who organized against gun violence. The findings identified three forms of racism that Black and Latinx organizers experienced in national organizations: (1) being tokenized for their racial identities and experiences without having real decision making power; (2) feeling a burden to educate their white peers about the structural causes of gun violence and how to improve organizing spaces for other youth of color; and (3) being silenced in their racially conscious organizing efforts to address the structural causes of gun violence in their communities. This research highlights how Black and Latinx youth gun violence prevention organizers contend both with structural racism in their everyday lives and racism in organizing spaces.     

Walk the Walk but Don't Talk the Talk: The Strategic Use of Color‐Blind Ideology in an Interracial Social Movement Organization

In this study, I examine the strategies interracial organizations use in the twenty‐first century, where color‐blind ideology dominates. Much theoretical work on racism examines how it has evolved during different historical periods, but this work does not address how these changing forms of racism affect social movement organizations, particularly those on the left. While the literature on color‐blind ideology has examined how it is expressed by African Americans and European Americans separately, my work investigates how color‐blind ideology operates when European Americans and people of color are working together in the same organizational setting. Studies of social movements have examined how organizational culture affects strategies but have neglected how external racist culture and color‐blind ideology impacts organizational strategies. Findings from 3 years of ethnographic data collected on an interracial social movement organization and its corresponding coalition suggest that activists in interracial organizations use racism evasiveness strategically to maintain solidarity. I conceptualize racism evasiveness as the action resulting from color‐blind ideology within a larger system of racism. While activists perceive advantages to these strategies, there are also long‐term negative consequences. Without explicitly naming and addressing racism, progressive organizations may be limited in their ability to challenge systemic racism.     

Unwelcoming communities: youth observations of racism in St. John's,Newfoundland and Labrador,Canada

While studies of racism have focused primarily on large urban centres, its effect on young visible minorities living in smaller centres has only recently been given increased attention. Using data collected from over 850 surveys, this article will analyse junior and senior high school students’ observations of racism. The results suggest that youth living in St. John's, Newfoundland and Labrador, Canada believe that racism is more as a problem at the provincial- and national-level despite overwhelming evidence that they have witnessed it at their school and in their city. While for these youth racism is both fluid and contextual, they also employ a number of strategies in order to appear non-racist.     

Black Adolescents’ Critical Reflection Development: Parents’ Racial Socialization and Attributions About Race Achievement Gaps

This research explored the development of Black adolescents’ (N = 454) critical reflection, conceived as individual (i.e., blaming Black people) and structural (i.e., blaming systemic racism) attributions for race achievement gaps. In this longitudinal study, adolescents and their parents reported their individual and structural attributions for race achievement gaps and parents’ racial socialization. Adolescents’ structural attributions increased from Grade 10 to Grade 12. Average levels of individual attributions did not change. Adolescents’ reports of parental racial socialization and parents’ structural attributions when youth were in Grade 10 predicted increases in adolescents’ structural attributions. Findings are applied to future research and efforts to increase adolescent critical reflection.     

The response of youth to racial discrimination: implications for resilience theory

This paper presents a qualitative participatory study of Canadian young people who identified themselves as visible minorities and who have experienced discrimination based on their skin colour or ethnicity. Eighteen participants aged 15–24 (12 girls and 6 boys), representing four ethnic minority groups, participated in focus groups and in-depth interviews and shared their responses to racial discrimination against them. Analysis of the data from the four discussion groups reveals that racism occurs in everyday situations and places, a lot of times manifesting itself as subtle forms of discrimination. Our findings also suggest that most of the participants tend to employ non-confrontational approaches when dealing with racial violence against them, and provide us with the rationale behind their intentions. Further, youth are not uniformly impacted by racialized events, and therefore the coping strategies they use vary based on individual and contextual factors. Three common strategies for healing can be derived from the participants’ narratives: expressive-emotional, spiritual-forgiving and communicative-relational. We discuss our findings in the light of theoretical frameworks of resilience and coping approaches and argue that young people’s subjective appraisals of racialized events as well as contextual factors need to be addressed in any discussion on coping and resilience within minority youth populations.     

Teaching Note—Oppression of People With Mental Illnesses: Incorporating Content Into Multiple-Issue Diversity Courses

Many social workers practice in settings serving people with mental illnesses, but social work education in the United States has given minimal attention to helping students understand the systemic nature of prejudice and discrimination experienced by this population. Some courses address prejudice (stigma) toward people with mental illnesses, but a critical consideration of systemic oppression appears to be lacking. We explain how an oppression framework used to understand the systemic nature of racism, sexism, and other forms of oppression is useful in illuminating experiences related to (perceived) mental health status. We offer suggestions for incorporating content into courses that focus on diversity and oppression with the goal of preparing students to engage in antioppressive practice with people who have mental illnesses.     

‘Civilising’ the Roma? The depoliticisation of (anti-)racism within the politics of integration

This essay questions the enduring difficulties of addressing racism within the current politics of integration in Europe, with a specific focus on the Portuguese context. The analysis centres on integration initiatives to promote employability among the Portuguese Roma and the ways in which they are rationalised by employment gatekeepers and decision-makers. This rationalisation depoliticises racism by constantly shifting the focus to the presumed characteristics of the ‘other’, re-enacting white-privileged notions of nationhood, Portugueseness and Europeanness. Accordingly, projects based on ‘activation of social competences’, ‘empowerment’ and ‘interculturality’ are implemented as a civilising and disciplinary programme aimed at correcting the presumed deficiencies in ethnically marked populations. The analysis aims to contribute towards a much needed debate on the notion of integration and the re-articulation of the historical legacies of racism in contemporary European democracies.     

Aversive disablism: subtle prejudice toward disabled people

Blatant forms of prejudice towards disabled people appear to be disappearing in the UK. However, subtle forms of prejudice remain and may be highly damaging to the achievement of the vision of disabled people being 'respected and included as equal members of society'. In order to assist placing subtle forms of prejudice within a framework, the term aversive disablism is introduced, developed from aversive racism theory and building on Miller, Parker and Gillinson's definition of disablism: 'discriminatory, oppressive or abusive behaviour arising from the belief that disabled people are inferior to others'. Aversive disablists recognize disablism is bad but do not recognize that they themselves are prejudiced. Likewise, aversive disablism, like aversive racism, is often unintentional.     

Deconstructing Categories: The Exposure of Silent Racism

Although racism remains an enduring social problem in the United States, few white people see themselves as racist. In an effort to study this paradox, the research discussed here explores racism among those in the “not racist” category. Eight focus groups were conducted in which twenty‐five well‐meaning white women talked openly about racism; subsequently, the women kept journals to record their thoughts on racism. Findings indicate that silent racism pervades the “not racist” category. “Silent racism” refers to negative thoughts and attitudes regarding African Americans and other people of color on the part of white people, including those who see themselves and are generally seen by others as not racist. An apparent implication of silent racism inhabiting the “not racist” category is that the historical construction racist/not racist is no longer meaningful. Moreover, data show that the “not racist” category itself produces latent effects that serve to maintain the racial status quo. I propose replacing the oppositional either/or categories with a continuum that accurately reflects racism in the United States today.     

Pathological integration,or, how East Europeans use racism to become British

East Europeans are integrating into life in the UK. This entails learning to get along with their new neighbours, but it also involves not getting along with certain neighbours. Integration is not confined to benevolent forms of everyday cosmopolitanism, multiculturalism and conviviality; it can also include more pathological forms, like racism. Whilst integration is generally seen as desirable, the learning that it entails necessarily includes less desirable practices and norms. The aim of this article is to show how East Europeans in the UK have been acquiring specifically British competencies of racism. This doesn't mean all East Europeans are racist or they always use racism; it does mean, however, that racism is a part of the integration equation. We focus on the racist and racializing practices of Poles, Hungarians and Romanians in Bristol in the UK. These East Europeans are using racism to insert themselves more favourably into Britain's racialized status hierarchies. This is a kind of integration.     

‘Cruel and unusual punishment’: an inter-jurisdictional study of the criminalisation of young people with complex support needs

Although several criminologists and social scientists have drawn attention to the high rates of mental and cognitive disability amongst populations of young people embroiled in youth justice systems, less attention has been paid to the ways in which young people with disability are disproportionately exposed to processes of criminalisation and how the same processes serve to further disable them. In this paper, we aim to make a contribution towards filling this gap by drawing upon qualitative findings from the Comparative Youth Penality Project – an empirical inter-jurisdictional study of youth justice and penality in England and Wales and in four Australian states. We build on, integrate and extend theoretical perspectives from critical disability studies and from critical criminology to examine the presence of, and responses to, socio-economically disadvantaged young people with multiple disabilities (complex support needs) in youth justice systems in our selected jurisdictions. Four key findings emerge from our research pertaining to: (i) the criminalisation of disability and disadvantage; (ii) the management of children and young people with disabilities by youth justice agencies; (iii) the significance of early and holistic responses for children and young people with complex support needs; and (iv) the inadequate nature of community based support.     

Dehumanization and Islamophobia: attitudes towards the Syrian refugee crisis / Deshumanización e islamofobia: actitudes ante la crisis de los refugiados sirios

The dehumanization of certain outgroups is manifested in the deligitimization of the other and generates exclusion, especially in conditions perceived as potentially threatening. The purpose of this study is to analyse the perceptions of Syrian refugees and image of the Muslim population among young people between the ages of 15 and 18 (n = 205) and people over the age of 60 (n = 117). To do so, scales of dehumanization, modern racism and Islamophobia were applied and analysed according to certain variables such as age and degree of perceived religiosity. The results show that there are significant differences in terms of age in dehumanization, modern racism and Islamophobia, but the dehumanization of both Muslims and Syrian refugees seems to appear at all levels, with the perception of threat as a crucial factor. Religiosity also seems to be a significant variable in the study of racism and Islamophobia, although not in dehumanization. The psychosocial implications of these findings are discussed.     

Acknowledging the historical contributions of Black Youth's civic engagement in society

Historical contributions of Black youth voices and actions are overlooked from many of the narratives of youth civic engagement (YCE) literature. Specifically, the histories and stories of African American youth in the United States and Black Caribbean youth in the Anglophone Caribbean. The shared socio and political obstacles these particular groups have encountered throughout history shaped similar paths for their involvement in civic society to address many of these social and racial injustices. The article's premise centers on the need for the YCE literature to acknowledge the historical civic contributions African American and Black Caribbean youth have made throughout history. Fundamental historical civic movements that were designed, developed, and supported by Black youth set the tone of Black youth's civic engagement throughout history. These were shaped and contextualized by three specific macrosystem influences (political suppression, institutional racism, and cultural oppression). When YCE scholars begin to make greater meaning of the foundations and critical work developed by Black youth civic activists, a more comprehensive field emerges. With the acknowledgment and inclusion of civic contributions created and implemented during historical eras, more profound meaning is gained of civic engagement among communities and people who have generally been disenfranchised. Coming to terms with their civic legacies developed from racial injustices provides a more comprehensive depiction of civic engagement as a field and body of literature.     

Child maltreatment and criminal convictions in youth: The role of gender,ethnicity and placement experiences in an Australian population

A number of previous studies have shown that out-of-home care (OHC) placement experiences can influence the pathway from maltreatment to offending, and that these pathways may differ depending on gender and ethnic backgrounds. Even though Australian welfare and justice systems are unique in terms of the over-representation of Indigenous (Aboriginal and Torres Strait Islander) young people, there have been few Australian longitudinal studies that explore the role of placement experiences in examinations of the maltreatment-offending association. The present study uses linked child protection and youth justice data for 17,671 young people and aims to provide insight into the way ethnicity, as well as gender, moderates the association between maltreatment, placement in OHC and youth convictions. The data were analyzed using logistic regression and the findings varied systematically depending on the type of conviction examined. There was some strong evidence that gender, ethnicity and placement factors moderated the relationship between maltreatment and convictions in general, and for violent convictions more specifically. Interaction effects revealed that placement experiences were more consequential for female than for male youth, but less consequential for Indigenous than for non-Indigenous youth. A one-size-fits-all approach to understanding, treating and preventing the consequences of child maltreatment could not be considered the most appropriate best practice given the gender- and ethnic-specific pathways found in this study.     

Youth Participatory Action Research Findings as Mirror Material: Implications for Advancing Educational Equity Through Formative Interventions

Formative intervention research holds potential as a tool to disrupt systemic racism and advance equity in education. However, one aspect of formative interventions could be an impediment to realizing this potential, specifically the “mirror material”: data collected by outside researchers meant to provide participants a starting point to co-construct an understanding of a problem. Focusing on mirror material, this article draws insights from a youth participatory action research group to question whose knowledge should provide the grounding for formative interventions. Ultimately, we contend that youth of color should be involved in generating mirror material in equity-oriented formative interventions in education.     

Precarity and structural racism in Black youth encounters with police

Youth experience increased surveillance by and involuntary contact with police officers compared with other age groups. Studies that explore the experiences of youth during these encounters are scant and focus on youth with criminal histories. This research aims to explore the experiences of college-attending youth between 18 and 24 years old in two southern states. The study was designed and conducted according to the tenets of interpretative phenomenological analysis (IPA). Twelve Black youth were recruited and interviewed between April 2015 and April 2016. Three superordinate themes (and subthemes) were identified: (1) negative feelings towards the police; (2) precarity of police encounters (subthemes: police as a threat to welfare; it could be me; steps to follow during police encounters; behavior is irrelevant) and; (3) police response is part of structural racism (subthemes: racism is everywhere; media contributes to racism). The importance of these findings for social work practice and research will be discussed.     

Challenging a culture of racial equivalence

We live at a time when our understandings and conceptualizations of ‘racism’ are often highly imprecise, broad, and used to describe a wide range of racialized phenomena. In this article, I raise some important questions about how the term racism is used and understood in contemporary British society by drawing on some recent cases of alleged racism in football and politics, many of which have been played out via new media technologies. A broader understanding of racism, through the use of the term ‘racialization’, has been helpful in articulating a more nuanced and complex understanding of racial incidents, especially of people's (often ambivalent) beliefs and behaviours. However, the growing emphasis upon ‘racialization’ has led to a conceptualization of racism which increasingly involves multiple perpetrators, victims, and practices without enough consideration of how and why particular interactions and practices constitute racism as such. The trend toward a growing culture of racial equivalence is worrying, as it denudes the idea of racism of its historical basis, severity and power. These frequent and commonplace assertions of racism in the public sphere paradoxically end up trivializing and homogenizing quite different forms of racialized interactions. I conclude that we need to retain the term ‘racism’, but we need to differentiate more clearly between ‘racism’ (as an historical and structured system of domination) from the broader notion of ‘racialization’.     

It's the Message,Not the Messenger: The Declining Significance of Black–White Contact in a “Colorblind” Society*

We argue that due to the modern‐day prevalence of colorblind racism, the impact of interracial contact on whites’ racial consciousness is limited. By comparing two qualitative data sets of white antiracists and whites who have a close black friend, we find there are a good number of whites for whom relationships with people of color are not the prime impetus for becoming antiracist. Whites often bracket out their black friends from their limited understandings of racism, and white antiracists often adopt progressive ideologies from other whites. Even when interracial contact is part of white antiracists’ experiences, it often is but one small step in a process of sensitization to an antiracist counterideology. The bearers of this antiracist ideology (the “message”) may or may not be persons of color (the assumed “messengers”) so we explore a variety of ways that this “message” takes hold (or not) among whites. While not discounting contact theory altogether, we make plain that colorblindness is a major factor limiting its explanatory power. We conclude by discussing the methodological and theoretical implications of our findings for sociological race relations research.