Racism in the context of Racial identity

Colonialism is the practice of extending and maintaining political, social, economic, and cultural domination over a territory and its people by another people in pursuit of interests defined in an often distant metropole, who also claim superiority. While frequently an imperialist project, colonialism functions through differentiating between the targeted land and people, and that of the colonizers (a critical component of colonization). Rather than annexation, this typically culminates in organizing the colonized into colonies separate to the colonizers' metropole. Colonialism sometimes deepens by developing settler colonialism, whereby settlers from one or multiple colonizing metropoles occupy a territory with the intention of partially or completely supplanting the existing indigenous peoples, possibly amounting to genocide.

Colonialism monopolizes power by understanding conquered land and people to be inferior, based on beliefs of entitlement and superiority, justified with beliefs of having a civilizing mission to cultivate land and life, historically often rooted in the belief of a Christian mission. These beliefs and the actual colonization establish a so-called coloniality, which keeps the colonized socio-economically othered and subaltern through modern biopolitics of sexuality, gender, race, disability and class, among others, resulting in intersectional violence and discrimination.

Slavery is the ownership of a person as property, especially in regards to their labour. It is an economic phenomenon and its history resides in economic history. Slavery typically involves compulsory work, with the slave's location of work and residence dictated by the party that holds them in bondage. Enslavement is the placement of a person into slavery, and the person is called a slave or an enslaved person.

Many historical cases of enslavement occurred as a result of breaking the law, becoming indebted, suffering a military defeat, or exploitation for cheaper labor; other forms of slavery were instituted along demographic lines such as race or sex. Slaves would be kept in bondage for life, or for a fixed period of time after which they would be granted freedom. Although slavery is usually involuntary and involves coercion, there are also cases where people voluntarily enter into slavery to pay a debt or earn money due to poverty. In the course of human history, slavery was a typical feature of civilization, and existed in most societies throughout history, but it is now outlawed in most countries of the world, except as a punishment for a crime. In general there were two types of slavery throughout human history: domestic and productive.

Race is a categorization of humans based on shared physical or social qualities into groups generally viewed as distinct within a given society. The term came into common usage during the 16th century, when it was used to refer to groups of various kinds, including those characterized by close kinship relations. By the 17th century, the term began to refer to physical (phenotypical) traits, and then later to national affiliations. Modern science regards race as a social construct, an identity which is assigned based on rules made by society. While partly based on physical similarities within groups, race does not have an inherent physical or biological meaning. The concept of race is foundational to racism, the belief that humans can be divided based on the superiority of one race over another.

Social conceptions and groupings of races have varied over time, often involving folk taxonomies that define essential types of individuals based on perceived traits. Modern scientists consider such biological essentialism obsolete, and generally discourage racial explanations for collective differentiation in both physical and behavioral traits.

The Holocaust (/ˈhɒləkɔːst/ HOL-ə-kawst), known in Hebrew as the Shoah (/ˈʃoʊə/ SHOH-ə; Hebrew: שּׁוֹאָה, romanized: Shoah, IPA: [ʃoˈʔa], lit. 'Catastrophe'), was the genocide of European Jews during World War II. From 1941 to 1945, Nazi Germany and its collaborators systematically murdered some six million Jews across German-occupied Europe, around two-thirds of Europe's Jewish population. The murders were committed primarily through mass shootings across Eastern Europe and poison gas chambers in extermination camps, chiefly Auschwitz-Birkenau, Treblinka, Belzec, Sobibor, and Chełmno in occupied Poland. Separate Nazi persecutions killed millions of other non-Jewish civilians and prisoners of war (POWs); the term Holocaust is sometimes used to include the murder and persecution of non-Jewish groups.

The Nazis developed their ideology based on racism and pursuit of "living space", and seized power in early 1933. Meant to force all German Jews to emigrate, regardless of means, the regime passed anti-Jewish laws, encouraged harassment, and orchestrated a nationwide pogrom known as Kristallnacht in November 1938. After Germany's invasion of Poland in September 1939, occupation authorities began to establish ghettos to segregate Jews. Following the June 1941 invasion of the Soviet Union, 1.5 to 2 million Jews were shot by German forces and local collaborators. By early 1942, the Nazis decided to murder all Jews in Europe. Victims were deported to extermination camps where those who had survived the trip were killed with poisonous gas, while others were sent to forced labor camps where many died from starvation, abuse, exhaustion, or being used as test subjects in experiments. Property belonging to murdered Jews was redistributed to the German occupiers and other non-Jews. Although the majority of Holocaust victims died in 1942, the killing continued until the end of the war in 1945.

Intersectionality is an analytical framework for understanding how groups' and individuals' social and political identities result in unique combinations of discrimination and privilege. Examples of these intersecting and overlapping factors include gender, caste, sex, race, ethnicity, class, sexuality, religion, disability, physical appearance, and age. These factors can lead to both empowerment and oppression.

Intersectionality arose in reaction to both white feminism and the then male-dominated Black liberation movement, citing the "interlocking oppressions" of racism, sexism and heteronormativity. It broadens the scope of the first and second waves of feminism, which largely focused on the experiences of women who were white, cisgender, and middle-class, to include the different experiences of women of color, poor women, immigrant women, and other groups, and aims to separate itself from white feminism by acknowledging women's differing experiences and identities.

Environmental racism, ecological racism, or ecological apartheid is a form of racism leading to negative environmental outcomes such as landfills, incinerators, and hazardous waste disposal disproportionately impacting communities of color, violating substantive equality. Internationally, it is also associated with extractivism, which places the environmental burdens of mining, oil extraction, and industrial agriculture upon indigenous peoples and poorer nations largely inhabited by people of color.

Environmental racism is the disproportionate impact of environmental hazards, pollution, and ecological degradation experienced by marginalized communities, as well as those of people of color. Environmental racism is embedded in policy making- both domestically and internationally- and is a pertinent example of structural racism which consequently produces health hierarchies. It is imperative to also note the intersection of environmental racism with sexism: the vulnerabilities faced by marginalised women and gender minority groups as a result of existing health inequities are exacerbated by the consequences of environmental racism. In the United States, some communities are continuously polluted while the government gives little to no attention. According to Robert D. Bullard, father of environmental justice, environmental regulations are not equally benefiting all of society; people of color (African Americans, Latinos, Asians, Pacific Islanders, and Native Americans) are disproportionately harmed by industrial toxins in their jobs and their neighborhoods. Within this context, understanding the intersectionality of race, socio-economic status, and environmental injustice through its history and the disproportionate impact is a starting point for leaning towards equitable solutions for environmental justice for all segments of society. Exploring the historical roots, impacts of environmental racism, governmental actions, grassroots efforts, and possible remedies can serve as a foundation for addressing this issue effectively.

Environmental determinism (also known as climatic determinism or geographical determinism) is the study of how the physical environment predisposes societies and states towards particular economic or social developmental (or even more generally, cultural) trajectories. Jared Diamond, Jeffrey Herbst, Ian Morris, and other social scientists sparked a revival of the theory during the late twentieth and early twenty-first centuries. This "neo-environmental determinism" school of thought examines how geographic and ecological forces influence state-building, economic development, and institutions. While archaic versions of the geographic interpretation were used to encourage colonialism and eurocentrism, modern figures like Diamond use this approach to reject the racism in these explanations. Diamond argues that European powers were able to colonize, due to unique advantages bestowed by their environment, as opposed to any kind of inherent superiority.

The sociology of race and ethnic relations is the study of social, political, and economic relations between races and ethnicities at all levels of society. This area encompasses the study of systemic racism, like residential segregation and other complex social processes between different racial and ethnic groups, as well as theories that encompass these social processes

The sociological analysis of race and ethnicity frequently interacts with postcolonial theory and other areas of sociology such as stratification and social psychology. At the level of political policy, ethnic relations is discussed in terms of either assimilationism or multiculturalism. Anti-racism forms another style of policy, particularly popular in the 1960s and 1970s. At the level of academic inquiry, ethnic relations is discussed either by the experiences of individual racial-ethnic groups or else by overarching theoretical issues.

Some professionals and universities consider social policy a subset of public policy, while other practitioners characterize social policy and public policy to be two separate, competing approaches for the same public interest (similar to MD and DO in healthcare), with social policy deemed more holistic than public policy. Whichever of these persuasions a university adheres to, social policy begins with the study of the welfare state and social services. It consists of guidelines, principles, legislation and associated activities that affect the living conditions conducive to human welfare, such as a person's quality of life. The Department of Social Policy at the London School of Economics defines social policy as "an interdisciplinary and applied subject concerned with the analysis of societies' responses to social need", which seeks to foster in its students a capacity to understand theory and evidence drawn from a wide range of social science disciplines, including economics, sociology, psychology, geography, history, law, philosophy and political science. The Malcolm Wiener Center for Social Policy at Harvard University describes social policy as "public policy and practice in the areas of health care, human services, criminal justice, inequality, education, and labor". Social policy might also be described as actions that affect the well-being of members of a society through shaping the distribution of and access to goods and resources in that society. Social policy often deals with wicked problems.

The discussion of 'social policy' in the United States and Canada can also apply to governmental policy on social issues such as tackling racism, LGBT issues (such as same-sex marriage) and the legal status of abortion, guns, euthanasia, recreational drugs and prostitution. In other countries, these issues would be classified under health policy and domestic policy.

Police brutality is the excessive and unwarranted use of force by law enforcement against an individual or a group. It is an extreme form of police misconduct and is a civil rights violation. Police brutality includes, but is not limited to, asphyxiation, beatings, shootings, improper takedowns, racially-motivated violence and unwarranted use of tasers.

Ethnocentrism in social science and anthropology—as well as in colloquial English discourse—is the application of one's own culture or ethnicity as a frame of reference to judge other cultures, practices, behaviors, beliefs, and people, instead of using the standards of the particular culture involved. Since this judgment is often negative, some people also use the term to refer to the belief that one's culture is superior to, or more correct or normal than, all others—especially regarding the distinctions that define each ethnicity's cultural identity, such as language, behavior, customs, and religion. In common usage, it can also simply mean any culturally biased judgment. For example, ethnocentrism can be seen in the common portrayals of the Global South and the Global North.

Ethnocentrism is sometimes related to racism, stereotyping, discrimination, or xenophobia. However, the term "ethnocentrism" does not necessarily involve a negative view of the others' race or indicate a negative connotation. The opposite of ethnocentrism is cultural relativism, a guiding philosophy stating that the best way to understand a different culture is through their perspective rather than judging them from the subjective viewpoints shaped by one's own cultural standards.

Friedrich Max Müller (German: [ˈfʁiːdʁɪç ˈmaks ˈmʏlɐ]; 6 December 1823 – 28 October 1900) was a German-born British comparative philologist and Orientalist. He was one of the founders of the Western academic disciplines of Indology and religious studies. Müller wrote both scholarly and popular works on the subject of Indology. He directed the preparation of the Sacred Books of the East, a 50-volume set of English translations which continued after his death.

Müller became a professor at Oxford University, first of modern languages, then of comparative philology in a position founded for him, and which he held for the rest of his life. Early in his career he held strong views on India, believing that it needed to be transformed by Christianity. Later, his view became more nuanced, championing ancient Sanskrit literature and India more generally. He became involved in several controversies during his career: he was accused of being anti-Christian; he disagreed with Darwinian evolution, favouring theistic evolution; he raised interest in Aryan culture, deeply disliking the resulting racist Aryanism; and he promoted the idea of a "Turanian" family of languages.

Positive liberty, or positive freedom, is the possession of the power and resources to act in the context of the structural limitations of the broader society which impacts a person's ability to act, as opposed to negative liberty, which is freedom from external restraint on one's actions.

The concepts of structure and agency are central to the concept of positive liberty because in order to be free, a person should be free from inhibitions of the social structure in carrying out their ambitions. Structurally, classism, sexism, ageism, ableism and racism can inhibit a person's freedom. As positive liberty is primarily concerned with the possession of sociological agency, it is enhanced by the ability of citizens to participate in government and have their voices, interests, and concerns recognized and acted upon.