Events last semester have brought discussions regarding racism to the fore on campus. An opinion piece in the Journal in October claimed that racism is present in daily interactions at Queen’s (“‘Everyday racism’ no less violent,” Journal, Oct. 26, 2007).
In its apparent simplicity, the concept of being “against racism,” causes me much discomfort because both words are problematic and therefore not indicative of a clear resolution.
Firstly, there is no consensus about what constitutes racism. A perfect example is my disagreement with that opinion piece’s reference to “everyday racism”.
Yes, assuming authority over other cultures or believing in stereotypes is offensive. But prohibiting discussion about cultural differences, fearing insult, would hinder dialogue and cohesion between races.
“Everyday racism” or subtler expressions of prejudice are hard to discern in language, not only because of a lack of personal experience or knowledge of discrimination, but issues of interpretation. The danger of misconstruing innocent curiosity, a satirical joke or an insult against a person of color for the aggression of racism would be creating false enemies and causing unnecessary dissension. “Everyday racism” is, potentially, a myth.
What I urge is a mild dision. For those questionable words that are exchanged in intimate conversation, the choice not to respond, to be optimistic about the other’s intentions or to calmly state one’s discomfort diminishes the possible power of language or actions. The potential influence of the racist expression depends on the receiver’s reaction as well as the cause itself. What is infinitely easier than moderating the attitudes and perspectives of others is moderating one’s own.
But I can’t as easily intellectualize a controlled response to those blatant cases of discrimination that cannot be ignored. Once the bigotry has been revealed, it cannot be reduced to neutrality. This leads to the second reason for my misgivings about the declarative resolution, which suggests that we can only deal with the effect—racism—and not prevent the cause itself—racists. istratively, Queen’s can revamp the curricula of certain faculties to diversify their course offerings, which can encourage more sympathetic and embracing mentalities.
If students can expand the borders of exclusive culture-based clubs and organize more actual multicultural events (such as the African and Caribbean Students Association culture show organized each spring), this will help promote solidarity among the university population. These changes can persuade the collective consciousness of Queen’s to become more aware and sensitive about racial issues.
Prevention, though possible, is impossible to ensure. Because racist mentalities can never be completely eliminated, we’re forced to cope with their effect—racism.
In this respect, perhaps the phrase “against racism” is unfortunately (and uncomfortably) accurate, after all. The instinctive reaction is to punish the perpetrators of racist acts. istrative discipline is necessary in correcting racist behaviour or at least discouraging future incidents. But we can’t attain solidarity if the divisions are constantly being emphasized: publicizing the reprimand only serves to reinforce the racial tension between opposing sides and within the marginalized individual.
The internalization of racism is its worst effect because it doesn’t allow minorities to feel comfortable within their familiar environments and within their own skin. The alienated individual, who cannot easily forget such animosity, risks harboring it along with suspicion towards others whose words or intents are unclear (hence the suggestion of “everyday racism”).
The offensive act may only last a moment, but the remembrance of it is enough to cause future anxieties. Yet continuously returning to instances of past oppression can become oppressive itself.
Minority individuals, along with non-minorities, can improve the atmosphere at this university by reducing personal anxieties about these matters.
I refuse to allow racial tensions to permeate my familiar environments and permeate my skin. I will not constantly recall and harbor animosity from past events but nor will I forget them. I refuse to be suspicious of all questionable words and motives, and I certainly refuse to internalize the faults of others.
As a minority at Queen’s, if I take offense, I will only take offense in part, because my skin is only a part of me. I absolutely refuse to let racism, but, more accurately, race, to consume me and will not be tempted by those backward minds to do so.
I intend to regain my comfort. Imagine if we all can.
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