“How to Be an Antiracist” by Ibram X. Kendi

Discussions of racism often get bogged down in disputes over definitions and intent. Ibram X. Kendi’s recent book How to be an Antiracist helps clear some of the fog around racism and antiracism by providing clear definitions as well as clear steps to take to combat racism.

Race, as Kendi defines it, is “a power construct of collected or merged difference that lives socially” (35) and racists are those who support racist policies while those who are antiracist support antiracist policies. Kendi’s definitions, as noted elsewhere, are expansive: any idea that there are things better or worse about a racial group is an example of racism, and we can act in either racist or antiracist ways–there is not neutral ground in the in-between.

Kendi then surveys numerous ways that racism and antiracism play out in public and private spheres. These chapters are extremely important because they show the simplicity with which we can identify racism when we cut through the attempts to dance around the topic. Biological racism, for example, is something someone does when they are “expressing the idea that the races are meaningfully different in their biology and that these differences create a hierarchy of value” (44). Ideas about bodies can also lead to racism, and someone who is bodily racist is “One who is perceiving certain racialized bodies as more animal-like and violent than others” (69). Kendi’s note of what it means to be antiracist in specific ways is uniquely helpful as it helps readers to instantly identify ways to counteract racist ideas. Regarding bodily racism, for example, the bodily antiracist is “One who is humanizing, deracializing, and individualizing nonviolent and violent behavior” (ibid). Thus, if someone refers to the behavior of a black man as exemplifying how young black men are “thugs” or attributes behavior to someone who is “acting white,” they are acting in ways that are bodily racist (and possibly biologically racist as well).

Racism goes beyond identifying bodily differences and also extends into cultural beliefs: cultural racism is the act of making one culture the standard and then imposing a hierarchy of value based on cultural backgrounds (81). Kendi notes the intense importance of attributing behavior to individuals rather than groups. Making an individual’s behavior determinate that of a group or making individuals responsible for whole racial groups is an example of behavioral racism (92). Kendi notes how color has been used to create inequities between light people and dark people, supported by racist ideas (107ff). Charges that Kendi is operating with some new or recent definition of racism and innovating in ways that are not found historically are dispelled when one looks at his use of sources, reaching back to scholars like W.E.B. Du Bois who already noted the ways in which colorism and similar ideas were deeply integrated into racial discrimination and pushing inequity based on race.

Kendi also does not fall into the trap of ignoring how racism can be based upon any color or perceived difference. Thus, he acknowledges that there is such a thing as Anti-white racism (122-135) and that it is a mistake to say that it is mistaken to claim that a group cannot be racist because they lack power (136ff). Kendi’s consistency on this point immediately undercuts many of the objections people make when discussing racism on a critical level.

Economics itself can be pressed into the service of racist ideas when one racializes the classes or supports policies that they justify by racist ideas based upon class (151). Additionally, racializing spaces and encouraging racial inequity based upon what spaces people are allowed to inhabit or visit continues to be a serious problem. Sexuality and gender can each play into racism as well, and Kendi surveys how they can be used together to create inequalities.

The book is filled with anecdotes, citations of studies, and citations of major historical voices to back up each claim. It’s a fascinating look at how we might work together to combat racism in all of its shifting forms. Perhaps most vitally, though, it also serves as a wake up call to how to identify many of these different forms of racism. How to Be an Antiracist is an incredibly valuable resource that I recommend to readers.


J.W. Wartick- Always Have a Reason– Check out my “main site” which talks about philosophy of religion, theology, and Christian apologetics (among other random topics). I love science fiction so that comes up integrated with theology fairly frequently as well. I’d love to have you follow there, too!

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“Frederick Douglass: Prophet of Freedom” by David W. Blight- A prophet for then and now

[H]e is the lover of his country who rebukes and does not excuse its sins. –Frederick Douglass (quoted on p. 361)

Frederick Douglass is one of the most important thinkers in the history of the United States. David W. Blight’s fantastic biography, Frederick Douglass: Prophet of Freedom shows the man in a way I hadn’t met him before, despite reading one of his three (!) autobiographies. I write in this post that he is a prophet for then and now because much of what Douglass had to say can still apply to today. His philosophical insight, his way of speaking, and his life’s devotion to a cause are things we can think on and emulate to this day.

Frederick Douglass was born into slavery, took help where he could, taught himself to read and write, and escaped from slavery. He became one of the most traveled people of his century, a prolific speaker, writer, abolitionist, and philosopher. Blight uses the term “prophet” in the way that highlights Douglass’s words to moral persuasion, just as so many of the Old Testament prophets did. And Douglass was a deeply Christian man who saw two faiths that were incompatible co-existing in the United States: the religion of slaveholding and the religion of Christ.

Douglass existed in a place where few others did. A former slave, he told firsthand accounts of the brutality of that horrific system and its injustice. Working with white abolitionists, he favored more radical views and even, at times, the perfectionism of some aspects of the abolitionist movement, while also moderating some of his positions depending upon the crowd to which he spoke. An insightful, lucid thinker, he called injustice to account and pointed out the true hypocrisy of people calling themselves Christians while perpetrating awful deeds. One example of the clarity of thought he provided united with his “radical” persuasions about antislavery can be found in his philosophical argument about the morality of the slaveholder and slave: “The morality of a free society can have no application to slave society. Slaveholders have made it almost impossible for the slave to commit any crime, known either to the laws of God or to the laws of man. If he steals, he takes his own; if he kills his master, he imitates only the heroes of the revolution” (quoted on page 57). This kind of sharp logic is revolutionary and world-changing, and many saw it as such.

Douglass’s life would be impossible to summarize here. Blight’s biography is one of those which goes for a fairly comprehensive look at the life of its subject. A few notes along the way: Douglass reacted to and changed his view on some things over time. His bootstrap-type thinking for African Americans was moderated in later years as he saw how inequality could be enforced through Jim Crow laws and the like. He married a white woman after his first wife died, causing no small amount of controversy and showing his–and Helen Pitts’s–commitment to the equality of all people regardless of skin color. He leveled vicious attacks on slaveholders and their cruelty but later in life moderated some of these claims, perhaps in order to try to assist with the reunification of a country he saw as died and resurrected after the Civil War. There is no shortage of rich detail to his life. Blight points out how Douglass was, as any would be, prone to shaping his personal narrative to fit current needs. He was also one who enjoyed the spotlight and did not wish to cede it to other rising stars, though he did help mentor many African Americans and was generous with his often overestimated wealth.

Though Blight does little reflection on Douglass’s application to our day, the parallels could be drawn out. For one, racism continues to exist to this day. Organizations that are white nationalist, KKK, and the like continue to exist. Less overt racism continues in supposed color-blind laws that are unequally applied. Moreover, the co-existence of true faith–the faith in Christ–with radical heresy and anti-Christian beliefs continues to this day in movements like the Prosperity Gospel. Any Christianity which tears people down rather than freeing them with grace, which divides rather than unites (as in Galatians 3:28) is a Christianity without Christ. Let us allow Douglass to continue to be our prophet of freedom and listen to his words today.

Frederick Douglass: Prophet of Freedom is a truly monumental work on the life of a monumental human being. Douglass is a name that every American ought to be familiar with. He was a prophet of our country and one whose words should continue to stir us to fight inequality on every level. Biographies that truly shake and shape the reader are few and far between, but this is one that did so for me.


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