The Response to Racism

By Audrey Bang

I’m disturbed to see that the widespread response to racism is increasingly myopic, elitist, and fatphobic. Whenever Twitter users mock Trump’s weight and appearance, or when my friends ridicule the “poor” spelling of a fervent Islamophobe, it’s difficult to resist chiming in. Although a redneck-esque racist’s illogicality may seem amusing, our caustic quips trivialize activism, hinder personal growth, and dismiss the problems embedded in America’s education system.

While we may feel that we’ve obtained some form of retribution, we should think twice before attacking individuals. Don’t fool yourself into believing that mockery addresses or prevents racism. On the contrary, “dragging” a racist produces only an ostensible sense of accomplishment. Just as Trump’s election did not “cause” racism in America, racism will not magically disappear once he leaves office. By definition, institutional and systemic racism are social-- not individual-- issues. Yes, we should criticize the unscrupulous politicians or businessmen who profit off of these systems; however, we must also recognize that racism’s roots extend beyond personal hatred for Black/Asian/Latinx/Indigenous people.

I think it’s ironic that so many self-proclaimed activists mock racists for being fat or unattractive. While decrying capitalism and economic disparities, these activists have no scruples about mocking other socioeconomic disadvantages. Their cruel comments about someone’s weight, skin, or clothes fail to address prejudice or ignorance; instead, they invalidate bigoted beliefs based on a lack of access to nutritious food, a gym membership, or quality healthcare. Before quipping that all Trump supporters are “white trash” or rednecks, consider the implications of that statement. Without the means to afford a post-secondary education, it’s unlikely that they’ve ever learned about issues such as gentrification, displacement, or the fatal effects of colonialism. Instead of seeking to shut down racists, let’s strive to respond in a manner consistent with our social and political values. Authentic activism should establish correction without hypocrisy.

Moreover, we should have patience for others-- including those who require time and knowledge to debunk their racist beliefs. This is not necessarily because it’s the right thing to do; rather, we should be patient because personal growth is a gradual, ceaseless process. It’s difficult, albeit not impossible, to unlearn the nationalistic or narrow-minded lessons we’ve imbibed from our parents and instructors.

Please note that when I discuss “personal growth”, I do not refer to those individuals determined to oppress persons of color. There is a critical difference between ignorance and brazen hatred. As an Asian-American woman, I am ignorant of the experiences of Black men and Indigenous women; likewise, they too are ignorant about certain aspects of my own race-based struggles. My inexperience does not excuse my misconceptions, but it does explain them. Most importantly, this provides me with an opportunity to learn and progress.

When I think back to my childhood in Illinois, I remember my school’s annual Thanksgiving history lesson. My teachers told me that when the Americans first settled in the States, they shared their food with the “Indians” and thus became lifelong friends. I only learned about residential schools or “American Indian boarding schools” when I stepped outside of the classroom. I read that Indigenous children were taken from their parents, stripped of their native tongue, and often assaulted by priests and nuns. I was appalled--- why had none of my teachers mentioned this before?

As this anecdote suggests, the United States’ education system is whitewashed and inaccurate-- not to mention absurdly expensive. It’s unsurprising that so many Americans question why Black people are still angry when racism ended in 1964, or assume that the word “Asian” is synonymous with “Chinese”. No racist would suppose that their own beliefs, expounded by so many teachers and politicians, are uneducated; they’ve only ever learned about white history from a white man’s perspective. Instead of dismissing these convictions as stupid or unintelligent, we should urge instructors to reconsider the material presented in their classrooms. Let’s read Maya Angelou, Loung Ung, and the accounts of ancient Korean court ladies; let’s discuss the uncensored, un-‘caucasianized’ aspects of history. Though it’s unlikely that this transition will eradicate racism, this will certainly generate a deeper understanding of a variety of cultures.

Rather than respond to a racist with elitism or fatphobia, we should take the time to consider whether our response reflects the values we desire in politicians, authors, and journalists. We should also consider whether our response aims to inflict pain or achieve change. Just as we hold racist individuals accountable for their actions, we are also responsible for our own development. In the words of Robin DiAngelo, the author of “White Fragility”: “I believe that white progressives cause the most daily damage to people of color. I define a white progressive as any white person who thinks he or she is not racist, or is less racist, or in the “choir,” or already “gets it.” White progressives can be the most difficult for people of color because, to the degree that we think we have arrived, we will put our energy into making sure that others see us as having arrived. None of our energy will go into what we need to be doing for the rest of our lives: engaging in ongoing self-awareness, continuing education, relationship building, and actual antiracist practice.”