Cultural racism

rdf:langString Cultural racism

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rdf:langString Kassimeris

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rdf:langString Copsey

rdf:langString Balibar

rdf:langString Bar-On

rdf:langString Grosfoguel

rdf:langString Rattansi

rdf:langString Allen

rdf:langString Brown

rdf:langString Goodwin

rdf:langString McCulloch

rdf:langString Miles

rdf:langString Dennissen

rdf:langString Rattansi

rdf:langString Siebers

rdf:langString Taguieff

rdf:langString Meredith

rdf:langString Alessio

rdf:langString Dennissen

rdf:langString Rodat

rdf:langString Siebers

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rdf:langString A middle-aged white man with dark brown hair. He is wearing a suit including a black jacket and a striped silver tie.

rdf:langString An elderly white man with receding white hair is wearing glasses. He is outdoors with various people in the background, suggesting a crowd. He is smiling, his mouth open. He is wearing a shirt with a blue jacket.

rdf:langString In Western Europe, far-right politicians like Jean-Marie Le Pen and Nick Griffin downplayed their parties' biologically racist positions to argue for the incompatibility of different cultural groups.

rdf:langString JM Le Pen 22092007.jpg

rdf:langString Nick griffin bnp from flickr user britishnationalism .jpg

rdf:langString An important characteristic of the so-called 'new racism', 'cultural racism' or 'differential racism' is the fact that it essentialises ethnicity and religion, and traps people in supposedly immutable reference categories, as if they are incapable of adapting to a new reality or changing their identity. By these means cultural racism treats the 'other culture' as a threat that might contaminate the dominant culture and its internal coherence. Such a view is clearly based on the assumption that certain groups are the genuine carriers of the national culture and the exclusive heirs of their history while others are potential slayers of its 'purity'.

rdf:langString [C]an a combination of religious and other cultural antipathy be described as 'racist'? Is this not to rob the idea of racism of any analytical specificity and open the floodgates to a conceptual inflation that simply undermines the legitimacy of the idea?

rdf:langString [S]chools may be one of the few public institutions that have the potential to counteract a culturally racist ideology [in the U.S.] […] [I]t is also imperative that we confront cultural racism in our schools and classrooms so that our society eventually might overcome notions of White supremacy and become more inclusive and accepting of our human diversity.

rdf:langString — Scholar of critical pedagogy Rebecca Powell, 2000

rdf:langString —Sociologist Ali Rattansi, 2007

rdf:langString —Sociologist Uri Ben-Eliezer, 2004

rdf:langString Cultural racism, sometimes called neo-racism, new racism, postmodern racism, or differentialist racism, is a concept that has been applied to prejudices and discrimination based on cultural differences between ethnic or racial groups. This includes the idea that some cultures are superior to others, and that various cultures are fundamentally incompatible and should not co-exist in the same society or state. In this it differs from biological or scientific racism, meaning prejudices and discrimination rooted in perceived biological differences between ethnic or racial groups. The concept of cultural racism was developed in the 1980s and 1990s by West European scholars such as Martin Barker, Étienne Balibar, and Pierre-André Taguieff. These theorists argued that the hostility to immigrants then evident in Western countries should be labelled racism, a term that had been used to describe discrimination on the grounds of perceived biological race since the early 20th century. They argued that while biological racism had become increasingly unpopular in Western societies during the second half of the 20th century, it had been replaced by a new, cultural racism that relied on a belief in intrinsic and insurmountable cultural differences instead. They noted that this change was being promoted by far-right movements such as the French Nouvelle Droite. Three main arguments as to why beliefs in intrinsic and insurmountable cultural differences should be considered racist have been put forward. One is that hostility on a cultural basis can result in the same discriminatory and harmful practices as belief in intrinsic biological differences, such as exploitation, oppression, or extermination. The second is that beliefs in biological and cultural difference are often interlinked and that biological racists use claims of cultural difference to promote their ideas in contexts where biological racism is considered socially unacceptable. The third argument is that the idea of cultural racism recognises that in many societies, groups like immigrants and Muslims have undergone racialization, coming to be seen as distinct social groups separate from the majority on the basis of their cultural traits. Influenced by critical pedagogy, those calling for the eradication of cultural racism in Western countries have largely argued that this should be done by promoting multicultural education and anti-racism through schools and universities. The utility of the concept has been debated. Some scholars have argued that prejudices and hostility based on culture are sufficiently different from biological racism that it is not appropriate to use the term racism for both. According to this view, incorporating cultural prejudices into the concept of racism expands the latter too much and weakens its utility. Among scholars who have used the concept of cultural racism, there have been debates as to its scope. Some scholars have argued that Islamophobia should be considered a form of cultural racism. Others have disagreed, arguing that while cultural racism pertains to visible symbols of difference like clothing, cuisine, and language, Islamophobia primarily pertains to hostility on the basis of someone's religious beliefs.