“Critical Race Theory doesn’t solve racism. It IS racist!”
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Have you heard people say something along this line? These people are usually working from a narrow definition of racism.
For instance, they may define “racism” as being any acknowledgement of skin color. They like to quote the Martin Luther King Jr.’s comment on judging people by the content of their character and not the color of their skin.
People who claim CRT is racist reject definitions of racism that acknowledge the role power plays in racism.
When we understand the role power plays in racism, we realize that in the process of transforming a culture of racism, those who had previously held the most socio-political power will feel threatened. After all, it will mean some power is taken away from them, although ideally such power would be given.
Just because something feels threatening doesn’t mean it is “reverse racism.”
This article is the fifteenth of a series of articles addressing the question, “How should Christians process Critical Race Theory?”
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But even when working from a definition of racism that acknowledges the role of power, at some point we have to acknowledge that CRT doesn’t “solve racism.”
Critical Race Theory doesn’t intend to solve racism.
Critical Race Theory is just that: a theory.
It’s trying to understand why certain realities exist. By “critical” it means it critiques current normative ideologies and policies. By “race” it means it is specifically critiquing ideologies and policies that have to do with minority ethnicities.
We shouldn’t be surprised, then, when we read CRT theorists and feel unsatisfied. The essays and books don’t intend to create a path forward.
Ask Me Anything: “What Is Racism?”
In this article, I respond to this question and other related questions readers have asked over the last few months as it concerns the racial conflicts of our day.
However, as with any theory, when it is born it goes in search of application.
There have been many applications of CRT. The extremely negative applications of CRT have been highlighted by the anti-CRT crowd. Understand, those are negative applications of the theory. They are not the theory itself.
There have also been positive applications of the theory. For instance, Emmanuel Acho has done well at making positive applications of CRT in his series-turned-book, Uncomfortable Conversations with a Black Man. He discusses the racial disparities that exist in “the war against crime” and voting laws. Other helpful examples of positive applications of CRT include the work of Dr. Anita Philips who explores how racial bias exposes itself in the classroom.
As we analyze CRT, we must understand that there are many different attempts at applying CRT.
I say all of this just to communicate that if you are sitting here saying “CRT is racist” or “CRT doesn’t solve racism,” I’m not going to waste much time arguing with you. Instead, let me ask you this: what does “solve racism”?
What is going to solve ethnocentricity?
What is going to help us treat each other with equal dignity and without suspicion?
And, more importantly, what are you doing about it?
If accusations against CRT are for the purpose of directing our attention and energies toward something better, what is the something better?
However, if accusations against CRT are for the purpose of shutting down conversations that make us feel uneasy (even guilty), then it’s time we do some deep soul searching.
If you missed the Unfeigned Christianity episode on the theological foundation for why Christians should address racism, you can watch or listen to it here.
As you have processed this series, what are your thoughts on how Christians navigate a world of prejudice? What is a Christian response to racism? You can share your thoughts in the comments below.
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