When we hear this, our mind quickly thinks: "white against black" ,
with the passing of the years, the racism has become to use:
"against any", "to care race and ideas," or "to gain audience"
Today, the racism has been divided into several phases:
blacks against Latino and white,
Latinos against white and black,
Indian against black and white,
Arab (do children with his own race), and against blacks and whites,
Asians (to take care of their race, do children with other own Asian)
... In some countries or society the racism is a form of caring "own race and culture"or "to maintain a certain skin color in social slavery" and in other society the "racism can be very so cruel" ...
Whatever the color of your skin,
it is necessary to respect the origin without offense, but not use racism to revenge what history produced our people, not carry hatred in our present, progress at the same level with respect and eager to insert ourselves in the society.
hate with hate, it is not always the right solution
celia bailes @ amadriadi
Debates over the origins of racism often suffer from a lack of clarity over the term. Many use the term "racism" to refer to more general phenomena, such as xenophobia and ethnocentrism, although scholars attempt to clearly distinguish those phenomena from racism as an ideology or from scientific racism, which has little to do with ordinary xenophobia. Others conflate recent forms of racism with earlier forms of ethnic and national conflict. In most cases, ethno-national conflict seems to owe itself to conflict over land and strategic resources. In some cases, ethnicity and nationalism were harnessed to rally combatants in wars between great religious empires (for example, the Muslim Turks and the Catholic Austro-Hungarians).
Notions of race and racism have often played central roles in such ethnic conflicts. Throughout history, when an adversary is identified as "other" based on notions of race or ethnicity (in particular when "other" is construed to mean "inferior"), the means employed by the self-presumed "superior" party to appropriate territory, human chattel, or material wealth often have been more ruthless, more brutal, and less constrained by moral or ethical considerations. According to historian Daniel Richter, Pontiac's Rebellion saw the emergence on both sides of the conflict of "the novel idea that all Native people were 'Indians,' that all Euro-Americans were 'Whites,' and that all on one side must unite to destroy the other. Basil Davidson states in his documentary, Africa: Different but Equal, that racism, in fact, only just recently surfaced as late as the 19th century, due to the need for a justification for slavery in the Americas.
Historically, racism was a major driving force behind the Transatlantic slave trade.It was also a major force behind racial segregation, especially in the United States in the nineteenth and early twentieth centuries and South Africa under apartheid; 19th and 20th century racism in Western culture is particularly well documented and constitutes a reference point in studies and discourses about racism. Racism has played a role in genocides such as the Holocaust, and the Armenian genocide, and colonial projects like the European colonization of the Americas, Africa, and Asia.Indigenous peoples have been and are often subject to racist attitudes. Practices and ideologies of racism are condemned by the United Nations in the Declaration of Human Rights.
After the Napoleonic Wars, Europe was confronted with the new "nationalities question," leading to reconfigurations of the European map, on which the frontiers between the states had been delimited during the 1648 Peace of Westphalia. Nationalism had made its first appearance with the invention of the levée en masse by the French revolutionaries, thus inventing mass conscription in order to be able to defend the newly founded Republic against the Ancien Régime order represented by the European monarchies. This led to the French Revolutionary Wars (1792–1802) and then to the Napoleonic conquests, and to the subsequent European-wide debates on the concepts and realities of nations, and in particular of nation-states. The Westphalia Treaty had divided Europe into various empires and kingdoms (Ottoman Empire, Holy Roman Empire, Swedish Empire, Kingdom of France, etc.), and for centuries wars were waged between princes (Kabinettskriege in German).
Modern nation-states appeared in the wake of the French Revolution, with the formation of patriotic sentiments for the first time in Spain during the Peninsula War (1808–1813, known in Spain as the Independence War). Despite the restoration of the previous order with the 1815 Congress of Vienna, the "nationalities question" became the main problem of Europe during the Industrial Era, leading in particular to the 1848 Revolutions, the Italian unification completed during the 1871 Franco-Prussian War, which itself culminated in the proclamation of the German Empire in the Hall of Mirrors in the Palace of Versailles, thus achieving the German unification.
Meanwhile, the Ottoman Empire, the "sick man of Europe", was confronted with endless nationalist movements, which, along with the dissolving of the Austrian-Hungarian Empire, would lead to the creation after World War I of the various nation-states of the Balkans, with "national minorities" in their borders. Ethnic nationalism, which advocated the belief in a hereditary membership of the nation, made its appearance in the historical context surrounding the creation of the modern nation-states.
These currents began to associate the idea of the nation with the biological concept of a "master race" (often the "Aryan race" or the "Nordic race") issued from the scientific racist discourse. They conflated nationalities with ethnic groups, called "races", in a radical distinction from previous racial discourses that posited the existence of a "race struggle" inside the nation and the state itself. Furthermore, they believed that political boundaries should mirror these alleged racial and ethnic groups, thus justifying ethnic cleansing in order to achieve "racial purity" and also to achieve ethnic homogeneity in the nation-state.
Edith Sanders in 1969 cited the Babylonian Talmud, which divides mankind between the three sons of Noah, stating that "the descendants of Ham are cursed by being black, and depicts Ham as a sinful man and his progeny as degenerates." Although the curse of Hamhas been used as an explanation for the origin of dark-skinned people since the 3rd century A.D., David M. Goldenberg (2005) writes that this was based on a theory that different climates and sun exposure affect semen composition and through this the physical composition of descendants. Furthermore, the earliest appearance of dark skin as a punishment for the descendants of Ham directly related to "Black Africans" does not appear until the 9th or 10th century (in the Pirqei de-Rabbenu ha-Qadosh). Earlier sources assign the punishment of blackness to Ham himself and make no mention of the people of Kush or their skin being a curse.
Bernard Lewis has cited the Greek philosopher Aristotle who, in his discussion of slavery, stated that while Greeks are free by nature, 'barbarians' (non-Greeks) are slaves by nature, in that it is in their nature to be more willing to submit to despotic government. Though Aristotle does not specify any particular races, he argues that people from outside Greece are more prone to the burden of slavery than those from Greece. Such proto-racism and ethnocentrism must be looked at within context, because a modern understanding of racism based on hereditary inferiority (modern racism based on: eugenics and scientific racism) was not yet developed and it is unclear whether Aristotle believed the natural inferiority of Barbarians was caused by environment and climate (like many of his contemporaries) or by birth. While Aristotle makes remarks about the most natural slaves being those with strong bodies and slave souls (unfit for rule, unintelligent) which would seem to imply a physical basis for discrimination, he also explicitly states that the right kind of souls and bodies don't always go together, implying that the greatest determinate for inferiority and natural slaves versus natural masters is the soul, not the body. This proto-racism is seen as an important precursor to modern racism by classicist Benjamin Isaac.
Though the Qur'an expresses no racial prejudice, such prejudices later developed among Arabs for a variety of reasons: their extensive conquests and slave trade; the influence of Aristotelian ideas regarding slavery, which some Muslim philosophers directed towards Zanj (Bantu) and Turkic people and the influence of Judeo-Christian ideas regarding divisions among humankind. In response to such views, the Afro-Arab author Al-Jahiz, himself having a Zanj grandfather, wrote a book entitled Superiority Of The Blacks To The Whites and explained why the Zanj were black in terms of environmental determinism in the "On the Zanj" chapter of The Essays. By the 14th century, a significant number of slaves came from sub-Saharan Africa, leading to the likes of Egyptian historian Al-Abshibi (1388–1446) writing: "It is said that when the [black] slave is sated, he fornicates, when he is hungry, he steals."
However, the Umayyad Caliphate invaded Hispania thus creating Al-Andalus, whereby Muslim Berber invaders annihilated the Visigothic rulers, while contributing to the Golden age of Jewish culture which lasted for six centuries. It was followed by the centuries long Reconquest terminated under the Catholic monarchs Ferdinand V and Isabella I. The legacy Catholic Spaniards then formulated the Cleanliness of blood doctrine. It was during this time in history that the Western concept of aristocratic "blue blood" emerged in a racialized, religious and feudal context, so as to stem the upward social mobility of the converted New Christians.
Racism existed during the 19th century as "scientific racism", which attempted to provide a racial classification of humanity. Johann Blumenbach in 1775 divided the world's population into five groups according to skin color (Caucasians, Mongols, etc.), positing that the non-caucasians had arisen through a process of degeneration. Another early view in scientific racism was the polygenist view, which held that the different races had been separately created. Polygenist Christoph Meiners for example, split mankind into two divisions which he labeled the "beautiful White race" and the "ugly Black race". In Meiners's book, The Outline of History of Mankind,Meiners claimed that a main characteristic of race is either beauty or ugliness. He viewed only the white race as beautiful. He considered ugly races as inferior, immoral and animal-like.
In 1919, a proposal to include a racial equality provision in the Covenant of the League of Nations was supported by a majority, but not adopted in the Paris Peace Conference, 1919. In 1943, Japan and its allies declared work for the abolition of racial discrimination to be their aim at the Greater East Asia Conference. Article 1 of the 1945 UN Charter includes "promoting and encouraging respect for human rights and for fundamental freedoms for all without distinction as to race" as UN purpose.
In 1950, UNESCO suggested in The Race Question a statement signed by 21 scholars such as Ashley Montagu, Claude Lévi-Strauss, Gunnar Myrdal, Julian Huxley, etc. to "drop the term race altogether and instead speak of ethnic groups". The statement condemned scientific racism theories that had played a role in the Holocaust. It aimed both at debunking scientific racist theories, by popularizing modern knowledge concerning "the race question," and morally condemned racism as contrary to the philosophy of the Enlightenment and its assumption of equal rights for all. Along with Myrdal's An American Dilemma: The Negro Problem and Modern Democracy (1944), The Race Question influenced the 1954 U.S. Supreme Court desegregation decision in "Brown v. Board of Education of Topeka". Also in 1950, the European Convention on Human Rights was adopted, widely used on racial discrimination issues.
In 2001, the European Union explicitly banned racism, along with many other forms of social discrimination, in the Charter of Fundamental Rights of the European Union, the legal effect of which, if any, would necessarily be limited to Institutions of the European Union: "Article 21 of the charter prohibits discrimination on any ground such as race, color, ethnic or social origin, genetic features, language, religion or belief, political or any other opinion, membership of a national minority, property, disability, age or sexual orientation and also discrimination on the grounds of nationality.
More than 30 years of field experiment studies have found significant levels of discrimination against non-whites in labor, housing, and product markets in 10 different countries. With regard to employment, multiple audit studies have found strong evidence of racial discrimination in the United States' labor market, with magnitudes of employers' preferences of white applicants found in these studies ranging from 50% to 240%. Other such studies have found significant evidence of discrimination in car sales, home insurance applications, provision of medical care, and hailing taxis.