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Contemporary Phenomenon of Racism and Its Manifestations in Public Discourse 13 © Lietuvos Mokslų Akademijos Leidykla, 2006 FILOSOFIJA. SOCIOLOGIJA. 2006. Nr.4. P. 13–19 © Lietuvos mokslų akademija, 2006 Contemporary phenomenon of racism and its manifestations in public discourse 13 © Lietuvos mokslų akademijos leidykla, 2006 Contemporary phenomenon of racism and its manifestations in public discourse Monika Frėjutė-Rakauskienė The article deals with the concept of race and racism and forms of their manifestation in modern society, with the focus on manifestations of racism Institute for Social Research, in public discourse. Different approaches to analyzing racism in public dis- Saltoniškių 58, LT-08105 Vilnius, course are presented. Also, by giving examples from Lithuanian media, the Lithuania universality of “neo”-racism definition and the influence of the mass media E-mail: [email protected] in creating and reproducing racial and ethnic stereotypes and prejudices are discussed. Key words: race, racism, ethnicity, public discourse, mass media INTRODUCTION To study the items formulated above, methods of typology and comparative analysis are applied. The article presents an analysis of the contemporary ma- nifestations of racism and its forms in the context of the PHENOMENA OF RACE AND RACISM: modern social processes such as migration, globalization “CLASSIC” AND “NEO”-RACISM and new technological capabilities. The most common division between “classic” and “neo”-racism is discussed. Social scientists agree that the concept of race is wide- The universality of the concept of “neo”-racism in the ly spread, fluid, constantly changing, and thus hard to context of the Eastern European countries is questioned define. Among social scientists, substantial debates about as it is sometimes treated as related to a massive incre- racism as a disappearing phenomenon and about revi- ase of non-European immigrants in the Western Europe- sing the definition of racism to include the idea that an countries. By challenging race as an ethnic concept racism is an ideology that takes a number of different (the attitude to race as a form of ethnicity), we attempt forms are going on (Miles 1999: 349; Winant 2000: to find a theoretical definition of contemporary racism. 181–184). They emphasize the difficulties in finding the The importance of making distinctions among personal, most common definition of racism and thus most of the ideological, and societal racism when analyzing the dif- scientists deal with the different forms of the theoretical ferent manifestations of racism is proposed, because it is content of the concept of racism that were widened supposed that “neo”-racism has assumed more covert and over the definition of race which contradistinguishes institutional forms of manifestation. black and white (e.g. classic, new, differentialist, elite, Although it is accepted that racism is not only a overt, covert, individual, institutional, cultural, raceless, linguistic practice and that an analysis of racism could etc. racism concepts) instead of the different forms of also encompass various institutional practices, social contemporary racism manifestations that constitute not scientists believe that racism is socially constructed and only such racist practices as Apartheid, colonialism, seg- strengthened by public discourse (political debates, mass regation, Holocaust and anti-Semitism. The “classic” ra- media (news, articles, TV/radio programs), textbooks, cism (based on biologically determined features) and etc.). Examples of current research of the Lithuanian the “neo”-racism (based on cultural features) are the mass media dealing with local manifestations of racial most common divisions in the definition of racism. Be- and ethnic stereotypes and prejudices will be provided fore starting to describe “neo”-racism, it is important to to highlight the influential role of the mass media in note that it deals with the contemporary practice of “Eu- creating of and manipulating ideologically preconditio- ropean” racism (van Dijk 2005) which is sometimes ned visions of the antipodes “us” vs. “them” and rep- related to a massive increase of non-European immig- roducing “threatening” social images of different ethnic rants (Balibar 2004a). English cultural theorist Stuart and religious groups. Hall stresses that the “demise of the essential black Social scientists’ attempts to analyze the contempo- subject” is now associated with a huge variety of sync- rary forms of racism and their manifestations in the retic ethnic identities that have emerged because of mig- public discourse and different approaches to analyzing ration (Hall 1992b cited by Law 1996: 47). From anot- racism in public discourse are presented. her point of view, which is not contradictory in the 14 Monika Frėjutė-Rakauskienė sense of the object of racism but in the sense of the racism is based on the exclusion and generalization of causes of new racism in Europe, contemporary racism “others” according to cultural inheritance, how could it in Europe is not an invention (having in mind anti- be that we are faced with racism (racialization of groups Semitism and discrimination of the Roma), but the con- with different identities) but not with other forms of xe- tinuation of a long tradition (Barker 1978; Delacampag- nophobia or ethnocentrism? To avoid theoretical confu- ne 1983; Fredricson 2002 cited by van Dijk 2005). sion, David Theo Goldberg suggested the concept of et- Researchers of contemporary phenomena of racism call hnorace, because “the (self-) ascriptions of specific groups “neo”-racism “raceless”1 or “diferentialist”2 racism (Bali- thus engendered as races turn out in their contours to be bar, Vallerstein 2004). The prototype of “raceless” racism quite like those which are supposed to be biologically is anti-Semitism as the basic theme of such racism is determined.” (Goldberg 1999: 372). According to David impossibility to meet the cultural more than the heredi- Theo Goldberg “this is so is largely the result of inter- tary biological differences (Balibar 2004a: 34). It is im- preting cultural connectedness in terms of some form of portant to notice that, according to Montagu, “it [racism] what Sollors has named descent relations” (Sollors 1986 fails in its attempts to prove that the source of group cited by Goldberg 1999: 372). He thus argues that at differences lies in the biological field, it falls back upon times race and ethnicity can be used synonymously, ex- justification in terms of divine purpose, cultural differen- cept that race could not be explained in terms of ethni- ces, disparity of educational standards or some other doc- city. It is important to stress two facts about racism that trine which would serve to mask its continued racist be- could probably distinguish racism and other xenophobic liefs.” (Montagu 1972: 159 cited by Miles 1999: 349). It manifestations. The first is one that is mentioned earlier could be stated that the practice of racism continues even – that racism is a historically formed tradition which with a new ideological content (prevalent covert and ins- developed a system of domination and social inequality titutional instead of overt and individual forms of racism, (van Dijk 2005; Balibar 2004). Teun A. van Dijk under- nowadays we are talking about the dominant groups but stands domination as the “power abuse of one group not the superior “races” in the societies)3. Thus it could over another and is enacted by two interrelated systems be agreed that the concept of “race” is widely disappe- of everyday social and sociocognitive practices, that is, aring but racism as a process continues in new ideologi- by various forms of discrimination, marginalization, ex- cal forms (Miles 1999: 354). clusion or problematization, on the one hand, and by According to Yinger, race is one of most important prejudiced and stereotypical beliefs, attitudes and ideolo- factors of collective identity. He defines race as one of gies, on the other hand” (van Dijk 2005). the strains of ethnic groups in which members differ by Another important statement about race is that it serves biologically inherited features like skin color, lineament, us to naturalize and generalize the groups and rationalize or appearance, and he defines the ethnic group as part of the order of difference as a law of nature that may be of society in which the members identify themselves (or human and not necessarily of biological nature (Balibar agree with the forms of identification imposed by others) 2004: 255). For example, the French scientist Balibar gi- with the common culture of that group, the activities of ves an example of xenophobia against immigrants in Fran- which are often determined by culture and pedigree ce (which he calls racism). French people find it hard to (Yinger 1976). If the contemporary form of “cultural” differentiate Algerian, Tunisian, Moroccan, and Turkish pe- ople (they are all Arabic people to them) and therefore 1 Social scientists give as an example the French society use the generalized stereotypes about immigrants against where the negative attitudes toward the non-European immig- all these ethnic categories. He argues that “immigrant” be- rants are based on the antipathy to their way of life and tra- comes a connective (more general) category containing both ditions (i.e. people differentiate the groups and individuals into ethnic and class criteria that can include foreigners, but hierarchical order not according for their racial inheritance but not necessarily all foreigners and not necessarily only fo- according to their capability to assimilate) (Balibar 2004a:
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