The evolution of old racism into new racism…
In the chapter The Past is Ever Present: Recognizing the New Racism Collins discusses
the evolution of old racism into new racism. Rooted in slavery old racism in America represents the
objectification and exploitation of black men and women through racial and
gender oppressions. The gender and
racial identities imposed onto enslaved black men and women during slavery were
put into place by white elites through controlling images. These roles such as the mammy, jezebel,
and breeder and the violent brute were used as a way to justify and conceal the
true intentions of white elites.
The development and belief of these images created a structure based on
race, gender and class that controlled “the opportunities, resources, and power
of some, even while other groups struggle” (Andersen and Collins 2007). In turn, white elites created a
“foundation for systems of power and inequality that . . . continues to be a significant social [influence in]
people’s lives” (Andersen and Collins 2007).
The characteristics of new racism
are based on symptoms of old racism and its adaptation to contemporary ideals. New Racism is rooted on images
institutions produce in order to maintain old racist notions, even though the
biological ideals of old racism are invalid. Collins defines three major points of new racism: corporate
involvement, continued legal racial inequalities, and lastly manipulation of
the mass media. “The involvement of corporate organizations in the global
economy has led to the application of wealth and investments to be centralized
within a few corporations . . .[enabling] these corporations to shape the
social, political, and economic aspects of the global economy” (Collins year). For instance, the people who work in
these global corporations usually live in immense poverty and receive meager
wages. Depending on the country,
for instance countries across Latin America and the Caribbean, those that live
in poverty conditions tend to be “people of African descent” (Collins
year).
The second notion of new racism is
“local, regional, and national governmental bodies no longer yield the degree
of power that they once did in shaping racial policies” (Collins year). Personally, I believe the government
does have the power to continue shaping racial policies, like they once did,
but we’ve entered an era where corporations and lobbyists buy out
politicians. As a result, bought
politicians curb social, political and economic progression for people of color
and poor white people. For
instance, Arizona’s recent Immigration laws “require officers to check the
immigration status of anyone they suspect is in the country illegally. Wearing
the wrong clothes, speaking with the wrong accent or having the wrong skin
color could land you in hot water in Arizona” (article). The law enforcement officers have generated
an “environment of racial profiling that has encouraged private citizens to
discriminate and abuse people they regard as foreign” (article). This law is targeting not just those
who are illegal immigrants in this country but also those who are citizens and
legal residents of the United States.
The government can change this law that clearly is racist, but because
their goal is deport as many “illegal immigrants” as possible this law will
continue to be enforce.
The third notion of new racism is a
policy that has existed since the inception of slavery: the heavy manipulation
of mass media. According to
Collins, “hegemonic ideologies claim racism is over . . .globalization,
transnationalism and the growth of hegemonic ideologies within mass media provide
the context for a new racism that has catalyzed changes with African, black
Americans, and African diasporic societies” (Collins year). As discussed before white elites
distributed false ideals about black women and men to hide and support their
actions. These stereotypes are
further propagated in the media and give people misconceptions, not solely
about black people but other groups who experience oppression. For instance in the movie Why Did I Get
Married 2 the lead character played by Janet Jackson and Malik Yoba are arguing
in Yoba’s workplace. Janet’s
character is questioning Yoba’s manhood based on marital issues, she decides to
bring a life size cake and have a flamboyant black man pop out of the cake
wearing a pink wig, and a (might add myself a fabulous) sparkly dress. At that moment she tells him, “If you
wanna be a bitch, then he’s your man.”
This is condescending to gay men, in particular to black gay men because
of their ignored social location within the black community. This particular scene are informing
viewers that all gay black men aren’t the “idea” of black masculinity and it’s
okay to call them bitches.
Bibliography
Collins, P. H. (2004). Black Sexual Politics: African Americans,
gender, and the new racism. New York, NY: Routledge.
Andersen,
M. L., & Collins, P. H. (2007). Why race, class, and gender still matter.
M. L. Andersen & P. H.
Collins (Eds.), Race, Class, and Gender An Anthology (6 ed., pp. 1-16).
Belmont, CA: Thomson Higher Education.
The
Editorial Board. 2012. “Arizona’s Bad Immigration Laws Takes Effect.” The Washington
Post, September 21 (http://articles.washingtonpost.com/2012-09-20/opinions/35494550_1_immigration-status-national-immigration-law-center-illegal-immigrants)