ABSTRACT This article discusses a particular problem with the race relations legislation: the fact that to show that discrimination has taken place one must prove not only that a person was unfavourably treated but that this was on the grounds of race. The article considers first whether grounds should be interpreted subjectively or objectively, and argues for an objective interpretation, partly to make proof easier, partly because no obvious injustice is done. Then it considers the kinds of evidence relevant (...) to such a proof, and argues that in many cases, although not all, it is in fact available, at least for the level of proof on the balance of the probabilities, required for civil, as opposed to criminal, proceedings. It is concluded that difficult cases remain, but not as many, or as difficult, as might appear at first sight. (shrink)

The UNESCO Statements on Race of the early 1950s are understood to have marked a consensus amongst natural scientists and social scientists that ‘race’ is a social construct. Human biological diversity was shown to be predominantly clinal, or gradual, not discreet, and clustered, as racial naturalism implied. From the seventies social constructionists added that the vast majority of human genetic diversity resides within any given racialised group. While social constructionism about race became the majority consensus view on the topic, (...) social constructionism has always had its critics. Sesardic (2010) has compiled these criticisms into one of the strongest defences of racial naturalism in recent times. In this paper I argue that Sesardic equivocates between two versions of racial naturalism: a weak version and a strong version. As I shall argue, the strong version is not supported by the relevant science. The weak version, on the other hand, does not contrast properly with what social constructionists think about ‘race’. By leaning on this weak view Sesardic’s racial naturalism intermittently gains an appearance of plausibility, but this view is too weak to revive racial naturalism. As Sesardic demonstrates, there are new arguments for racial naturalism post-Human Genome Diversity Project. The positive message behind my critique is how to be a social constructionist about race in the post-genomic era. (shrink)

Khalafzai, Rida Usman This article explores race as a social construct, discrimination based on race, and its impact on health.

This paper contributes to debates over algorithmic discrimination with particular attention to structural theories of racism and the problem of “proxy discrimination”—discriminatory effects that arise even when an algorithm has no information about socially sensitive characteristics such as race. Structural theories emphasize the ways that unequal power structures contribute to the subordination of marginalized groups: these theories thus understand racism in ways that go beyond individual choices and bad intentions. Our question is, how should a structural understanding of (...) racism and oppression inform our understanding of algorithmic discrimination and its associated norms? Some responses to the problem of proxy discrimination focus on fairness as a form of “parity,” aiming to equalize metrics between individuals or groups—looking, for example, for equal rates of accurate and inaccurate predictions between one group and another. We argue that from the perspective of structural theories, fairness-as-parity is inapt in the algorithmic context; instead, we should be considering social impact—whether a use of an algorithm perpetuates or mitigates existing social stratification. Our contribution thus offers a new understanding of what algorithmic racial discrimination is. (shrink)

Our concern in this paper lies with a common argument from racial discrimination to realism about races: some people are discriminated against for being members of a particular race (i.e., racial discrimination exists), so some people must be members of that race (i.e., races exist). Error theorists have long responded that we can explain racial discrimination in terms of racial attitudes alone, so we need not explain it in terms of race itself. But (...) to date there has been little detailed discussion of whether it is better to explain racial discrimination in terms of race or in terms of racial attitudes alone. Our goal is to offer a novel and detailed argument in defense of explaining racial discrimination in terms of racial attitudes alone, by attending to the neglected phenomenon of misperception discrimination, which involves differential treatment due to misperceived race. We argue that the discriminatory action in misperception cases must be explained in the same way as cases where (according to the realist) the victim’s race is accurately perceived. Thus, the victim’s actual race cannot provide the best explanation. The main upshot of our argument is that explanatory arguments from racial discrimination to realism about race fail. (shrink)

It is shown here that injustices due to racial discrimination are best identified in light of the deleterious effects they have upon their victims, rather than the beliefs and attitudes of their perpetrators. For among participants who cooperate clandestinely to bring about racial injustice there may be broad disagreement about what it is they are doing collectively, and why; or they may disagree in principle about whether what they are doing is morally right. I employ the notion (...) of ‘nomotropic’ behaviour to replace the oversimplified notion of ‘rule-following’ in order to explain how duplicity and hypocrisy fall shy of being regarded as irrational in social climates where implicit norms reinforce racial privileging while explicit norms denounce it. Further, examining the ‘collective utility’ of dogmatic beliefs and norms comprising part of the social architecture that covertly reinforces racial injustice may help to explain why it often seems to make so little diffe... (shrink)

Experiences of racial discrimination can seem to be caused by one’s race, a combination of social identities, or non-social features. In other words, racial discrimination can be intersectional or attributionally ambiguous. This poses challenges for current understandings and measurement tools of racial discrimination in public health research, such as the explanation of racial health disparities. Different kinds of discriminatory experiences plausibly produce different psychological effects that mediate their negative health impacts. Thus, multiple characterizations (...) and measurements of racial discrimination are needed. As a result, I argue that racial discrimination should be a polysemous concept (with multiple meanings). (shrink)

Current thinking and talk about race uses ‘racist’ for virtually everything that goes wrong in the domain of race. This paper examines the relationship between racial justice, racial discrimination and racism to argue for a more pluralistic approach to race-related ills. Such an approach provides the tools we need to understand an important if relatively neglected source of racial injustice, and does much to illuminate some race-related disputes. It starts by arguing that racial justice is (...) a surprisingly limited ideal, and then suggests understanding ‘racial discrimination’ in a minimal way. From there it is argued that while racial discrimination is necessary for racial injustice, the same is not true for racism. (shrink)

Does Colour really matter to a sympathetic impartialist? In this article, I return a negative response. The article examines certain aspect of Kwasi Wiredu’s moral philosophy in Cul­tural Universals and Particulars, and how that aspect of his moral philosophy is applicable to an issue of global concern such as racism. One of the major ways by which Wiredu es­tablished his version of moral universalism is through the principle of sympathetic impar­tiality (PSI). This principle is central to his moral theory because (...) for him, the principle is not only common to all human practice of morality, but is also essential to the harmoniza­tion of human interests in the society. This article attempts to interrogate how Wiredu’s PSI could be employed to tackle the problem of racial discrimination that bedevilled the whole world. The study employs the method of textual interpretation, argumentative discourses of Wiredu’s principle of sympathetic impartiality and analysis of the concepts of racism. The paper contends that if the principle of sympathetic impartiality is universally embraced, it stands the chance of reducing the global problem of racism. (shrink)

Purpose This study aims to explore whether face recognition technology – as it is intensely used by state and local police departments and law enforcement agencies – is racism free or, on the contrary, is affected by racial biases and/or racist prejudices, thus reinforcing overall racial discrimination. Design/methodology/approach The study investigates the causal pathways through which face recognition technology may reinforce the racial disproportion in enforcement; it also inquires whether it further discriminates black people by making (...) them experience more racial discrimination and self-identify more decisively as black – two conditions that are shown to be harmful in various respects. Findings This study shows that face recognition technology, as it is produced, implemented and used in Western societies, reinforces existing racial disparities in stop, investigation, arrest and incarceration rates because of racist prejudices and even contributes to strengthen the unhealthy effects of racism on historically disadvantaged racial groups, like black people. Practical implications The findings hope to make law enforcement agencies and software companies aware that they must take adequate action against the racially discriminative effects of the use of face recognition technology. Social implications This study highlights that no implementation of an allegedly racism-free biometric technology is safe from the risk of racially discriminating, simply because each implementation leans against our society, which is affected by racism in many persisting ways. Originality/value While the ethical survey of biometric technologies is traditionally framed in the discourse of universal rights, this study explores an issue that has not been deeply scrutinized so far, that is, how face recognition technology differently affects distinct racial groups and how it contributes to racial discrimination. (shrink)

If there is a “basic structure objection” to G.A. Cohen’s incentive critique of Rawls, then there is also a BSO to claims that private racial discrimination thwarts social justice by reducing the opportunity of its targets. In this paper, I take up the debate about the site or purview of justice and discuss it with reference to the case of race. I argue that the dispute about the site of justice has been wrongly understood as a dispute about (...) the substantive requirements of justice instead of as a dispute about where it is appropriate to apply considerations of justice. (shrink)

Discussions of the causal status of race focus on the question of whether race itself can be experimentally manipulated. Yet many experiments testing for racial discrimination do not manipulate race, but rather a signal by which race influences an outcome. Such signal manipulations are easily formalized, though contexts of discrimination introduce significant philosophical complications. Whether a signal counts as a signal for race is not merely a causal question, but depends on sociological and normative issues regarding (...) class='Hi'>discrimination. The notion of signal manipulation enables one to take these issues into account while still using causal counterfactual tests to detect discrimination. The analysis provided here is compatible with social constructivism and helps differentiate between cases in which it is more or less fruitful to model race causally. (shrink)

It’s certainly wrong for employers to accept applications from only white people. Universities that open admissions to only white people surely act wrongly. But do people who date, or consider dating, only white people do something wrong? Many people say that racialized attraction is just a matter of personal preference. Against this view, it will be argued that it often constitutes wrongful discrimination.

This paper argues that racist speech in public places ought to be regulable even with teh strict free speech protections of the First Amendment. McGowan argues that the same justification for regulating the hanging of a 'Whites Only' sign applies to racist utterances in public spaces.

Across the country, legal and health care professionals who understand that health outcomes are most influenced by social and environmental conditions have improved patient health by adopting the interdisciplinary MLP health care delivery model. However, the MLP field cannot advance population health, let alone long-term health equity, until it addresses the structural determinants of health inequity that are rooted in discrimination, segregation, and other forms of racial and ethnic subordination.

It’s often assumed that if white people have a sexual preference for other white people, they, when using intimate dating platforms, have the right to skip over the profiles of Black people. As some argue, we have the right to act on our sexual preferences, including racialized sexual preferences, because doing so isn’t harmful, and even if it were harmful, this wouldn’t matter because either our “right” to act on our sexual preferences outweighs the harm and/or we cannot even control (...) our sexual preferences. Against this view, I argue that (1) when white people act on anti-Black sexual preferences, white people harm Black people insofar as they reduce their objective welfare level, and (2) we can in fact, to some degree, control our racialized sexual preferences. Moreover, I argue that because white people who engage in racialized sexual discrimination against Blacks disrespect and demean Black people and we don’t have any kind of right to disrespect and demean persons, white people don’t have even a prima facie right to act on anti-Black sexual preferences. Indeed, white racialized sexual discrimination against Black people is always deeply wrong, not only because it wrongs Black people, but it also wrongs the discriminators themselves. (shrink)

This essay explores how human rights norms—particularly the body of law that forbids discrimination on grounds of racial or ethnic origin—can be deployed to combat the worst effects of citizenship denial and ill-treatment of non-citizens.

State borders allocate access to basic goods, opportunities, rights, and protections along lines of nationality, race, and gender. However, the discriminatory effects of state borders rarely appear as an issue in the self-understanding of liberal-democratic societies and their political theorizing. In this paper, I explore how the category of nationality has been and continues to be used to exclude people who have been negatively racialized by European colonialism. I draw on a number of studies that reconstruct the colonial history of (...) states' claims to authority over people's movements and over the composition of their populations. The idea of territorial nationalities allowed nation-states, in particular those emerging from the settler colonies and metropoles of European empires, to continue practices of racial ordering without using explicit racial categories. With the help of these studies, I criticize liberal nationalists such as David Miller for appealing to the value of national identities to support a right of states to exclude would-be immigrants. I suggest that using genealogical and phenomenological methods allows us to undermine the default authority that is often accorded to the category of nationality. (shrink)

Hardly anyone disputes that discrimination can be a grave moral wrong. Yet this consensus masks fundamental disagreements about what makes something discrimination, as well as precisely why acts of discrimination are wrong. Benjamin Eidelson develops systematic answers to those two questions. He claims that discrimination is a form of differential treatment distinguished by its special connection to the differential ascription of some property to different people, and goes on to argue that what makes some cases of (...) discrimination intrinsically wrongful is that they manifest an attitude of disrespect for the personhood of those who are disfavored. He endeavors to specify what this attitude consists in, and to demonstrate how attending to its character can help us to better understand the moral dimensions of different forms of wrongful discrimination. The book concludes with an extended discussion of racial profiling in law enforcement. (shrink)

The justice of racial profiling is addressed in the original position first for a society without racism, then for a society marked by racism. In the first case, the practice is argued to be just if carried out respectfully and expeditiously and likely to contribute to effective crime control. Thus it is not intrinsically racist. Addressing the second case, the idea that the harms of racial profiling are modest because expressive is critiqued. The practice is shown to carry (...) the danger of producing rights-violations by increasing the incidence of racist attitudes and practices. It is argued to be just in a society marked by racism if done under special supervision, and only to aid in apprehending dangerous criminals. (shrink)

This paper attempts to show how racial prejudice and selective, usually inarticulate, racial discrimination influenced attempts to conduct an objective examination of charges of cruelty in the training and exhibition of performing animals in Britain in the early twentieth century. As the debate intensified, and following the appointment of a parliamentary Select Committee, one explanation often given by both sides for shortcomings in the treatment of performing animals was the alleged cruelty particularly or exclusively attributable to the (...) “alien enemy,” “foreigners,” and distinct racial groups. The Committee faced the problem of assessing attributions of real cruelty as opposed to unproven charges that may have resulted from irrational, emotive, or strategic prejudice. This paper examines the context in which such charges were made, and the degree to which they might have been introduced or resorted to in order to serve the prejudices or interests of each side in the controversy. (shrink)

abstract A police technique known as racial profiling draws on statistical beliefs about crime rates in racial groups. Supposing that such beliefs are true, and that racial profiling is effective in fighting crime, is such profiling morally justified? Recently, Risse and Zeckhauser have explored the racial profiling of African‐Americans and argued that justification is forthcoming from a utilitarian as well as deontological point of view. Drawing on criticisms made by G. A. Cohen of the incentives argument (...) for inequality, I argue that, assuming that crime rates between different racial groups would converge in the absence of racial discrimination and unjust inequality, racial profiling is comprehensively unjustified. I also explain that, because Risse and Zeckhauser simply compare the status quo with an outcome that differs from it only in respect of the practice of racial profiling, they fail to show that such profiling is non‐comprehensively justified. And, exploring the problem from the point of view of a deontological concern for fairness, I identify a number of situations in which it would be non‐comprehensively unjustified to implement racial profiling (as well as some in which it might be non‐comprehensively unjustified not to implement racial profiling). (shrink)

In 2015, the predominantly visible minority immigrant community of Herongate, in Ottawa, Ontario, was slated for redevelopment by its landlord, Timbercreek Asset Management. This redevelopment involved mass eviction of the incumbent tenants, demolition of the existing affordable housing and its replacement with luxury rentals, which, by all indications, are beyond the financial reach of the former Herongage tenants. This paper seeks to problematize large-scale residential real estate redevelopment in Canada and examine its impact, using the Herongate situation as a case (...) study. Among other things, it profiles the Herongate community, its history and present redevelopment, and explores the legal framework, and the limits thereof, constraining mass evictions of this type in Ontario. The findings indicate that the selection of Herongate for redevelopment was not fortuitous; generally, racialized and immigrant communities like Herongate are disproportionately likely to be selected for large-scale redevelopment projects, and thus subjected to mass-evictions. Further results suggest that the dissolution of the Herongate community – and the attendant dislocation of its members – has exacted a pronounced social and economic toll and compounded the racial discrimination already experienced by the former Herongate residents, most of whom are visible minorities. The paper concludes with an appeal to imbue the redevelopment process with a greater regard for social justice, and a right to housing as a policy solution to address the injustice caused by real estate redevelopment. (shrink)

Wojtasiewicz (2006) raises an intriguing and concerning possibility: that end-of-life conflict resolution processes—“futility” policies—may compound discrimination against African Americans, who ha...

Taking Hobbesian logic as my starting point, I argue that Hobbesian diffidence, one of the causes of quarrel in the state of nature, does not disappear once the citizens enter civil society. Rather, diffidence is merely contained by the sovereign. Following Alice Ristroph, I argue that diffidence comes to shape what citizens demand of the state/sovereign in the criminal law. However, I show that Ristroph does not fully appreciate that the concept of diffidence is a racialized one, and as such, (...) race underlies how the citizens understand their own diffidence, what citizens demand of the sovereign, and how they demand it. Further, because diffidence itself is racialized, criminal law need not make explicit appeals to race. Once racialized diffidence becomes embedded in the criminal law, it remains there regardless of any conscious racial animus. I show that racial profiling is a prime example of how this racialized diffidence manifests. Thus, I present Hobbesian diffidence as a framework from which to understand racial oppression. This paper is primarily an application of Hobbes to contemporary issues rather than an exegesis and analysis of Hobbes’s views. (shrink)

Philosophical reflection on racial profiling tends to take one of two forms. The first sees it as an example of ‘statistical discrimination,’ (SD), raising the question of when, if ever, probabilistic generalisations about group behaviour or characteristics can be used to judge particular individuals.(Applbaum 2014; Harcourt 2004; Hellman, 2014; Risse and Zeckhauser 2004; Risse 2007; Lippert-Rasmussen 2006; Lippert-Rasmussen 2007; Lippert-Rasmussen 2014) . This approach treats racial profiling as one example amongst many others of a general problem in (...) egalitarian political philosophy, occasioned by the fact that treating people as equals does not always require, or permit, us to treat them the same. The second form is concerned with how racial profiling illuminates the nature, justification, and reproduction of hierarchies of power and privilege based on skin colour and morphology. This form of reflection on racial profiling is therefore less about the justification for judging people based on the characteristics of the group to which they (appear to) belong, and more concerned with the specific ways in which the association of racialized minorities – and, in particular, black people – with crime, contributes to, and reflects, racial inequality, and oppression.(Kennedy 1998; Zack, 2015; Lever, 2005; Lever 2007). Both approaches to profiling have much to recommend them and, taken together, they form an essential component of the political philosophy of race. The statistical approach has the merits of linking racial profiling, as practice, to a body of other practices that generate and justify inequalities based on factors other than race, but it typically offers little by way of insight into the role of racial profiling itself in sustaining racial inequality and injustice. The racial construction approach, for obvious reasons, is rather better at the latter task, but its insights tend to come at the price of a broader understanding of the ways in which inequality is reproduced and justified, or of the ethical dilemmas raised by our competing claims to security. As we will see, insights from both approaches can be synthesized to clarify what, if anything, is wrong with racial profiling and what broader conclusions for equality and security follow from the study of profiling. (shrink)

Racial profiling has come under intense public scrutiny especially since the rise of the Black Lives Matter movement. This article discusses two questions: whether racial profiling is sometimes rational, and whether it can be morally permissible. It is argued that under certain circumstances the affirmative answer to both questions is justified.

Discrimination, understood as differential treatment of individuals on the basis of their respective group memberships, is widely considered to be morally wrong. This moral judgment is backed in many jurisdictions with the passage of equality of opportunity legislation, which aims to ensure that racial, ethnic, religious, sexual, sexual-orientation, disability and other groups are not subjected to discrimination. This chapter explores the conceptual underpinnings of discrimination and equality of opportunity using the tools of analytical moral and political (...) philosophy. (shrink)

This paper presents a novel framework for evaluating racial profiling, including 'rational profiling' that does in fact decrease crime rates. It argues that while profiling some groups, such as African Americans and Muslims, is impermissible, profiling others, such as white men, may be permissible. The historical and sociological context matters significantly. Along the way, the paper develops a new theory of what expressive harms are, why they matter, and when it is the responsibility of the state to correct them.

As this nation embarks on new efforts to reform the U.S. health system, we face a critical unfinished agenda from the mid- 1960s: persistent racial, ethnic, and socioeconomic disparities in health and health care. Medicaid, Medicare, and Community Health Centers — public programs with very different legislative histories and financing mechanisms — were the first federally funded, nationwide efforts to improve health care access for low-income and elderly Americans. Members of racial and ethnic minority groups also greatly benefited (...) from these efforts because recipients of federal funds, such as Medicare, were required to comply with the newly passed Civil Rights Act of 1964, which barred racial discrimination. Unquestionably, government played a major role in the gains in health care access that have occurred in the last half century. Yet today all Americans do not have the same opportunities for health, access to care, or quality of care when they receive it. (shrink)

The Racial and Religious Hatred Act 2006 represents a significant development in UK law. It extends the offence of incitement to racial hatred set out in the Public Order Act 1986 to make it also an offence to stir up hatred against persons on religious grounds. As the most celebrated liberal thinker of the nineteenth century, J.S. Mill might be expected to offer some lessons about the possible dangers of this sort of legislation. A Millian response to the (...) 2006 Act is developed here by first applying Mill’s famous defence of free speech to the Lords amendments to the Racial and Religious Hatred Bill 2005 and then by looking at potential cases in which even freedom of expression loses its immunity when this is necessary to prevent harm to others. Three versions of the harm‐prevention justification for liberty‐limiting restrictions are assessed and it is argued that the most promising version is the claim that it may be permissible to punish incitement to racial and religious hatred not so much because it is itself a kind of harm but by virtue of the acts of discrimination, violence and injustice that are more likely to occur within a climate of hatred. Ultimately, however, this rationale must be weighed against what is, for Mill, the special value of free speech and may in the end justify intervention in only the most acute cases. (shrink)

The urgency of the issue in question lies in the need to improve anti-discrimination legislation in Ukraine. The article aims to summarize the current state of combating discrimination in sports. Research methods include analysis, generalization, and the formal-logical method. The article summarizes international acts that promote the prohibition of discrimination and the need to combat it. One of the main problems in world sport is racial discrimination, and there are three types of racism in sports. (...) The main disadvantage of laws that lead to imperfect prosecution mechanism is entirely criminal liability for discrimination, even though the law on preventing and combating discrimination also implies administrative and civil liability. The article analyzes some positive foreign experience in combating and counteracting in sports. It shows that the priority areas for combating and counteracting discrimination in sports in Ukraine should be: improving the legislation in terms of prosecution; establishing a special body responsible for combating and counteracting discrimination in sports; introducing educational tools in schools and among members of sports organizations that promote human rights, regardless of race, colour or other characteristics. Emphasis is placed on the fact that an effective mechanism of legal regulation together with preventive measures should guarantee the protection of the rights of both athletes and fans. The obtained results can serve as the basis of legislative proposals to improve the fight against discrimination in sports, which will ensure the protection of human rights. (shrink)

The coronavirus disease 2019 (COVID-19) pandemic has fueled anti-Asian, especially anti-Chinese sentiments worldwide, which may negatively impact diasporic Chinese youths’ adjustment and prosocial development. This study examined the association between compassion, discrimination and prosocial behaviors in diasporic Chinese youths during the COVID-19 pandemic. 360 participants participated and completed the multi-country, cross-sectional, web-based survey between April 22 and May 9, 2020, the escalating stage of the pandemic. This study found compassion as prosocial behaviors’ proximal predictor, while discrimination independently predicted (...) participation in volunteering, and could potentially enhance the association between compassion and charitable giving. These findings suggest that prosociality among young people is sensitive to social context, and that racial discrimination should be considered in future prosocial studies involving young members of ethnic and racial minorities. (shrink)

It is often thought that traditional recidivism prediction tools used in criminal sentencing, though biased in many ways, can straightforwardly avoid one particularly pernicious type of bias: direct racial discrimination. They can avoid this by excluding race from the list of variables employed to predict recidivism. A similar approach could be taken to the design of newer, machine learning-based (ML) tools for predicting recidivism: information about race could be withheld from the ML tool during its training phase, ensuring (...) that the resulting predictive model does not use race as an explicit predictor. However, if race is correlated with measured recidivism in the training data, the ML tool may ‘learn’ a perfect proxy for race. If such a proxy is found, the exclusion of race would do nothing to weaken the correlation between risk (mis)classifications and race. Is this a problem? We argue that, on some explanations of the wrongness of discrimination, it is. On these explanations, the use of an ML tool that perfectly proxies race would (likely) be more wrong than the use of a traditional tool that imperfectly proxies race. Indeed, on some views, use of a perfect proxy for race is plausibly as wrong as explicit racial profiling. We end by drawing out four implications of our arguments. (shrink)

Today’s urban schools provide a unique intergroup context in which the students vary not only by race/ethnicity but also by the relative representation of their racial/ethnic groups. In two studies, we examined how this diversity aligns with intersectionality and multiple identities perspectives to affect the power and status associated with each group to shape intergroup dynamics. Study 1 focused on the perception of intergroup bias to investigate how perceived presence of same-race/ethnicity peers affects middle school students’ intersectional intergroup attitudes (...) based on race/ethnicity, gender, and sexual orientation. Middle school students were randomly assigned to view Facebook-like profiles of peers that varied by gender, race/ethnicity, and sexual orientation and offered their first impressions as a way to assess various domains of intergroup attitudes. The perceived presence of same-race/ethnicity peers influenced intersectional intergroup attitudes, however, differentially so depending on stereotypes, prejudice, and behavioral tendencies. Study 2 focused on the experience of intergroup bias and simultaneously examined race, gender, and weight discrimination and its consequences among middle school students. Using latent profile analysis, five profiles of youth based on the pattern of perceived discrimination due to gender, race/ethnicity, and weight were identified. Being African American, Latinx, and male with a high body mass index and few same-race/ethnicity peers at school predicted membership in a race profile, whereas being White or Asian with high BMI and more same-race/ethnicity peers predicted membership in a weight profile. Perceiving oneself as gender atypical was associated with all discrimination profiles. (shrink)

This paper develops a political economic explanation of the 2007–9 US subprime crisis which focuses on one of its central causes: the transformation of racial exclusion in US mortgage-markets. Until the early 1990s, racial minorities were systematically excluded from mortgage-finance due to bank-redlining and discrimination. But, then, racial exclusion in credit-markets was transformed: racial minorities were increasingly given access to housing-credit under terms far more adverse than were offered to non-minority borrowers. This paper shows that (...) the emergence of the subprime loan is linked, in turn, to the strategic transformation of banking in the 1980s, and to the unique global circumstances of the US macro-economy. Thus, subprime lending emerged from a combination of the long US history of racial exclusion in credit-markets, the crisis of US banking, and the position of the US within the global economy. From the viewpoint of the capitalist accumulation-process, these loans increased the depth of the financial expropriation of the working class by financial capital. The crisis in subprime lending then emerged when subprime loans with exploitative terms became more widespread and were made increasingly on an under-collateralised basis – that is, when housing-loans became not just extortionary but speculative. (shrink)

This article has, as an end in itself, the latent and pulsating objective of serving as a tool for introductory awakening to the process of racial literacy. As a further objective, I seek to point out the importance of this process in the family, institutional and social spheres, in order to minimally incite people to an anti-racist education. To this end, I start from the precision of concepts related to literacy and literacy systems, working with some concepts that are (...) part of this literacy repertoire such as race, racism and racial discrimination, in order to clarify them, so that they can be better understood in their applicability. In the second moment, to address the literacy, I start from a first question: who are the literate? Responding to this implies recognizing the place of white privilege with its implications. The other steps that make up this process are investigated throughout the article. I mainly use the elaborations of the Martinican philosopher, psychiatrist and psychoanalyst Frantz Fanon, from the work Pele Negra, Máscaras Brancas (1952), in order to, with this resumption, enter into the theme of the book by the New Zealand philosopher Annette Baier, Reflections On How We Live (2009) as a way of thinking about its feasibility, with a view to anti-racist education through racial literacy. (shrink)

The use of racial categories in biomedicine has had a long history in the United States. However, social hierarchy and discrimination, justified by purported scientific differences, has also plagued the history of racial categories. Because “race” has some correlation with biological and genetic characteristics, there has been a call not to “throw the baby out with the bathwater” by eliminating race as a research or clinical category. I argue that race is too undefined and fluid to be (...) useful as a proxy for biology or genetics. (shrink)

Silver medalist for the IPPY award for Current Events in 2016! _Racial Realities and Post-Racial Dreams_ is a moral call, a harkening and quickening of the spirit, a demand for recognition for those whose voices are whispered. Julius Bailey straddles the fence of social-science research and philosophy, using empirical data and current affairs to direct his empathy-laced discourse. He turns his eye to President Obama and his critics, racism, income inequality, poverty, and xenophobia, guided by a prophetic thread that (...) calls like-minded visionaries and progressives to action. The book is an honest look at the current state of our professed city on a hill and the destruction left on the darker sides of town. (shrink)