Relações étnico-raciais e Racismo estrutural
Desenvolvimento I
Pronome interrogativo: Qual?
Exemplos de situação racista em:
livro;
filme;
seriado;
fato social:
- Black Livres Manter - BLM,
- Stop Asian Hate (SAH)
quinta-feira, 4 de novembro de 2021
Structural racism: what it is and how it works, by Vini Lander, June 30, 2021, at "The Conversation".
From the moment it was published, the UK’s Commission on Racial and Ethnic Disparities’ report was met with a media storm driven by both its supporters and detractors. Months later, amid continued division over the report’s position that racism isn’t pronounced in the UK, there’s still some confusion about what exactly some of the report’s buzzwords mean.
Structural and institutional racism
Defined initially by political activists Stokely Carmichael and Charles Vernon Hamilton in 1967, the concept of institutional racism came into the public sphere in 1999 through the Macpherson Inquiry into the racist murder of Black teenager Stephen Lawrence.
Institutional racism is defined as:
processes, attitudes and behaviour(s) which amount to discrimination through unwitting prejudice, ignorance, thoughtlessness and racist stereotyping which disadvantage minority ethnic people.
As Sir William Macpherson, head of the Stephen Lawrence Inquiry, wrote at the time, it “persists because of the failure … to recognise and address its existence and causes by policy, example and leadership”.
Institutional and structural racism work hand in glove. Institutional racism relates to, for example, the institutions of education, criminal justice and health. Examples of institutional racism can include: actions (or inaction) within organisations such as the Home Office and the Windrush Scandal; a school’s hair policy; institutional processes such as stop and search, which discriminate against certain groups.
How does structural racism work?
Structural racism exists in the social, economic, educational, and political systems in society. Many of the issues that come with it have been escalated by the pandemic, including the disproportionate deaths of people of colour from COVID-19.
These challenges have worsened because of existing structural racial inequalities which mean that Black and Pakistani communities are more likely to work in unskilled jobs. As a result, many have had to work through the pandemic as key workers, increasing their exposure and susceptibility to catching or dying from the virus.
Structural and institutional racism account for under-representation in many fields. These barriers are responsible for everything from the 4.9% ethnic pay gap between white medical consultants and medical consultants of colour, a lack of teachers of colour in schools, the 1% of Black professors in universities and the absence of medical training about skin conditions and how they present on black and brown skin. The examples are endless.
It would be easy to blame the people affected, but that would ignore how structural racism works. Black people, for example, can work exceptionally hard but still encounter significant barriers that can be directly traced to issues of structural racism.
It’s also tempting to believe that the success of a small selection of people of colour means that the same opportunities are available to all. The suggestion being that these gains are evidence of a meritocracy (the idea that people can gain power or success through hard work alone). But this ignores the invisible hurdles that on average make the likelihood of achievement for various communities of colour much slimmer than for white people.
Critical Race Theory (a concept devised by US legal scholars which explains that racism is so endemic in society that it can feel non-existent to those who aren’t targets of it) also debunks the idea that we live in a meritocracy. It describes meritocracy as a liberal construct designed to conceal the barriers which impede success for people of colour.
If structural and institutional racism can’t be explained away by the idea that people of colour simply don’t work hard enough, or are “overly pessimistic” about race, it’s apparent that society needs alternative solutions. One of which is accepting not only that racism exists, but that it’s much more far-reaching than it seems to white people. We can’t eradicate these forms of racism without courage, commitment and concerted efforts from those in positions of power, which in the UK especially includes action from the white majority.
Key Words - Discrimination; Racism; Institutional racism; Stephen Lawrence; Structural racism
Vini Lander
Professor of Race and Education and Director of the Centre for Race, Education and Decoloniality in the Carnegie School of Education, Leeds Beckett Universit
Adaptado e disponível em: https://theconversation.com/structural-racism-what-it-is-and-how-it-works-158822
Comments:
Text for class - October, 27/29, 2021
Versão adaptada: Para ler o original, completo, acesse o título acima, ou :https://theconversation.com/structural-racism-what-it-is-and-how-it-works-158822
From the moment it was published, the UK’s Commission on Racial and Ethnic Disparities’ report was met with a media storm driven by both its supporters and detractors. Months later, amid continued division over the report’s position that racism isn’t pronounced in the UK, there’s still some confusion about what exactly some of the report’s buzzwords mean.
Structural and institutional racism
Defined initially by political activists Stokely Carmichael and Charles Vernon Hamilton in 1967, the concept of institutional racism came into the public sphere in 1999 through the Macpherson Inquiry into the racist murder of Black teenager Stephen Lawrence.
Institutional racism is defined as:
processes, attitudes and behaviour(s) which amount to discrimination through unwitting prejudice, ignorance, thoughtlessness and racist stereotyping which disadvantage minority ethnic people.
As Sir William Macpherson, head of the Stephen Lawrence Inquiry, wrote at the time, it “persists because of the failure … to recognise and address its existence and causes by policy, example and leadership”.
Institutional and structural racism work hand in glove. Institutional racism relates to, for example, the institutions of education, criminal justice and health. Examples of institutional racism can include: actions (or inaction) within organisations such as the Home Office and the Windrush Scandal; a school’s hair policy; institutional processes such as stop and search, which discriminate against certain groups.
How does structural racism work?
Structural racism exists in the social, economic, educational, and political systems in society. Many of the issues that come with it have been escalated by the pandemic, including the disproportionate deaths of people of colour from COVID-19.
These challenges have worsened because of existing structural racial inequalities which mean that Black and Pakistani communities are more likely to work in unskilled jobs. As a result, many have had to work through the pandemic as key workers, increasing their exposure and susceptibility to catching or dying from the virus.
Structural and institutional racism account for under-representation in many fields. These barriers are responsible for everything from the 4.9% ethnic pay gap between white medical consultants and medical consultants of colour, a lack of teachers of colour in schools, the 1% of Black professors in universities and the absence of medical training about skin conditions and how they present on black and brown skin. The examples are endless.
It would be easy to blame the people affected, but that would ignore how structural racism works. Black people, for example, can work exceptionally hard but still encounter significant barriers that can be directly traced to issues of structural racism.
It’s also tempting to believe that the success of a small selection of people of colour means that the same opportunities are available to all. The suggestion being that these gains are evidence of a meritocracy (the idea that people can gain power or success through hard work alone). But this ignores the invisible hurdles that on average make the likelihood of achievement for various communities of colour much slimmer than for white people.
Critical Race Theory (a concept devised by US legal scholars which explains that racism is so endemic in society that it can feel non-existent to those who aren’t targets of it) also debunks the idea that we live in a meritocracy. It describes meritocracy as a liberal construct designed to conceal the barriers which impede success for people of colour.
If structural and institutional racism can’t be explained away by the idea that people of colour simply don’t work hard enough, or are “overly pessimistic” about race, it’s apparent that society needs alternative solutions. One of which is accepting not only that racism exists, but that it’s much more far-reaching than it seems to white people. We can’t eradicate these forms of racism without courage, commitment and concerted efforts from those in positions of power, which in the UK especially includes action from the white majority.
Key Words - Discrimination; Racism; Institutional racism; Stephen Lawrence; Structural racism
Vini Lander
Professor of Race and Education and Director of the Centre for Race, Education and Decoloniality in the Carnegie School of Education, Leeds Beckett Universit
Adaptado e disponível em: https://theconversation.com/structural-racism-what-it-is-and-how-it-works-158822
Comments:
Text for class - October, 27/29, 2021
Versão adaptada: Para ler o original, completo, acesse o título acima, ou :https://theconversation.com/structural-racism-what-it-is-and-how-it-works-158822
273° - 4ª viagem pela cidade - Afonso Pena com Rio de Janeiro
273° Uma viagem pela cidade
Enquanto caminho pela Afonso Pena com Rio de Janeiro, um instrumentista dedilha na entrada de banco.
Me sento na escada. Tiro a máscara. Começo a tomar caldo de cana e comer pasteizinhos.
Me olha. Fica sério. Toca mais um pouco. Interrompe música. Pega o celular. Parece ser um Blackberry, com teclado físico.
Lembro-me daquele que perdi no ônibus. Acho que vinha de São João para BH, com Rai, para o processo seletivo do pós-lit. Naquele tempo meu desespero era sair da Caixa.
Zapeia um pouco. Guarda celular. Me observa. Desliga amplificador e retira cabos. Recolhe moedas e notas. Abre carteira, ostensivamente, conta várias notas de 2, 5, 10, 20. Guarda notas, coloca carteira no bolso. Me soslaia.
Um motoqueiro se aproxima dele:
fica qui mais um tempin?
pôco!
chave tava na motu .
si parecê u donu intregu.
si sai, dexo cum colega li!
valeu!
Um se afasta. Outro começa a colocar material na mochila. Usa prendedor para cordas de violão. Muito lentamente, uns minutos depois, encapa violão. Tira caderno da mochila. Faz anotações em algumas páginas não sequenciais. Se ergue. Me esguelha.
No canto do olho esquerdo, vejo chegar rapaz próximo da moto. Olha ignição: um lado, outro. Tenta forçar para abrir baú.
Perdeu umas chave?
Pensei que tinha dexado no baú!
O instrumentista mostrou chaveiro.
Graças a São Judas!
Sempre ouço você tocando por aqui.
Movimento bom, por aqui, né?
Já te vi. Já foi mélhó! Muita concorrença.
Tá osso mess!
Mi passa seu cpf...
O do violão olha de través.
Vô enviá um pix prô cê.
Cinquentão tá bão?!
Opa! Belêz dimais!
Se despediram. O entregador agradece novamente. Abre e arruma bagageiro. Sob na moto. Acelera. Dá um tchau. Parte.
O músico levanta-se. Enviesa-me.
Termino de comer pastéis gordurosos e caldo dulcíssimo. Recoloco PFF2.
Parece se preparar para partir!
Ao passar ao meu lado, balbucia algo e escarra forte!
O entregador retorna sem caixa. Olha moto e músico.
Entregô chave pru motoquero?
Sim! Cabô di sai.
Deu graça pra sanjustadeu.
Pediu pra ti agradecê.
Valeu! brigadu!
A motocicleta ruge para fazer nova entrega.
O instrumentista segue, passo ante passo.
Eu me analiso e o obliquo o escarro.
Por VanRes, 23/10/2021 v3.e7.a47 (23/10/2021, 13:30
Enquanto caminho pela Afonso Pena com Rio de Janeiro, um instrumentista dedilha violão na entrada de banco.
Logo que me sento na escada para tomar um caldo de cana, ele me olha, toca mais um pouco, mas interrompe música.
Pega o celular, modelo antigo, zapeia um pouco, me olha.
Guarda celular, me olha de soslaio, desliga amplificador e retira cabos. Recolhe moedas e notas da vasilha.
Me olha. Abre carteira, conta várias notas de 2, 5 10, 20. Guarda dinheiro, coloca carteira no bolso.
Um entregador se aproxima:
Vai ficar aqui mais um tempo?.
Um pouco!
A chave estava na ignição daquela moto de entregador do lado da minha.
Se aparecer o dono eu entrego.
Ou quando eu sair deixo com o colega ali!
Valeu!
Coloca
material na mochila e algo para prender as cordas. Lentamente. Uns dois
minutos depois, guarda violão na capa. Tira uma caderno da mocchila.
Anota algo. Já vai partir.
Chega um rapaz próximo da moto, olha para ignição, um lado, outro. Tenta abrir o baú.
Perdeu uma chaves?
Acho que esqueci no baú!.
O instrumentista mostrou a chave.
Graças!
Me passe seu CPF...
Vou enviar um pix para você: r$ 50,. Tá bom?!
Beleza demais!
Se despediram. O entregador partiu. O músico também!
Eu obliquo o escarro.
Por VanRes, 23/10/2021, 13:30
quarta-feira, 3 de novembro de 2021
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