Bonilla-Silva focuses on black-white relationships, but such styles are also seen in the actions of groups like Asians Against Affirmative Action. Many members of this group profess sympathy for minorities like African-Americans and Hispanics, but their lawsuits against school admissions committees that look at race as a decision factor belie their claims of color-blindedness.
The naturalized style is evident in arguments of groups that look at supposed natural abilities and intelligence. People who argue that African-Americans are "naturally better" at music and athletics might not consider themselves racist, and see themselves as being descriptive. This is the same case with people who believe that Asians and Asian-Americans are whiz kids who are naturally better at math. Such language, however, masks how people are actually articulating racist ideals.
Cultural racism can be seen in the attitudes that many commentators have espoused towards Arabs and Arab-Americans, especially in the post-September 11 era. There were a flurry of allegations, that the Islamic religion itself is evil, that Arabs intrinsically hate the United States and "our" way of life. There is a great deal of polarizing as well in this formulation, since Arab-Americans were not seen as part of "us."
It is interesting to note how Bonilla-Silva depicts how people often downplay their own racism by shifting the blame to the supposed cultural inferiority of the minorities in question. Whites state that they feel "isolated" from black people, for example, and quickly point out that it is the fault of black people, who were supposed to constantly talk about race. Similarly, many of those who say that they are uncomfortable with Arabs or Arab-Americans point the finger at the minorities. They are seen as inferior, because of their religion or practices. Or they supposedly call attention to themselves, as seen in their ways of prayer and their method of dress. These statements are often heard from people who state that they strongly support civil liberties. Unfortunately, they do not show this support when faced with a situation that may undermine their privilege.
The racial storylines, reminds Bonilla-Silva,...
Many white people excuse their culpability in de factor racism by asserting that they did not own any slaves. There is also a lot of blaming and scapegoating, as seen in white respondents who assert that "I did not get the promotion because of a black man." similar example often points to model minorities, such as Asian-Americans. If they could overcome racism and succeed, why can't the other groups? Often, as many sociologists have shown, such statements are based on stereotypes rather than facts.
But what is to be done? Are people doomed to naturally defend their positions of racial privilege, even while they mistakenly believe themselves to be color blind? Bonilla-Silva found a number of respondents fit the category of racial progressives, meaning people who recognize the continuing significance of discrimination in contemporary American society, and are willing to support steps such as interracial marriage and affirmative action. The fact that many of racial progressives are women, says Bonilla-Silva, shows that experiences with different forms of discrimination might be a strong starting point.
Racism Without Racists further argues that the best way to combat color-blind racism is through ensuring that people of different races have meaningful contacts early on. Bonilla-Silva expresses strong concern about how many white people live in primarily white-environments. The practice of tracking creates this racial separation early on, as black students are routed into remedial classes and are not given the programs to help them hone their academic and study skills. By the time they are grouped together, many whites have already developed strong ties to other whites, and have developed stereotypes about minorities.
In conclusion, this provocative book argues that people can uphold racism unconsciously, even as they strive to be color-blind. Various frameworks allow for the articulation of different styles of color-blind racism. Combating the racism that remains embedded in social institutions therefore requires recognition of these frameworks, and a willingness to support programs that address this systemic and institutionalized discrimination.
