My point was that the notions of 'race' and biological phenomena are not important in most modern discussions of racism and to introduce them and to contrast them to 'culture' obscures rather than clarifies the issues at stake.
What the hell, I've decided to labour the point. Perhaps it'll inject something new into the thread.
I didn't think it necessary to say until now, but I should make it clear that I do not think race is valid a scientific category; it is neither consistent nor reliable nor reproducible. It is instead a social construct.
However, that is not the same as saying that it is unreal. Racial differences are a fact of life. The question is how to respond that. I think antiracism has taken a wrong turn.
There is now in what passes as antiracism a trend that demands we treat people differently. It says that respecting difference means that someone’s culture, ethnicity, religion and so on are so fundamental to their being, that we must treat them not according to universalised principles, but according to the internal mores of each individual culture.
The big cause is to seek and protect cultural “authenticity”. Often this is an ersatz authenticity. I saw a programme on TV some time ago in which people were using mitochondrial DNA to trace their haplogroups. British people were tracing back their genetic ancestry. In one episode, some black Britons traced their genetic origins to specific areas of Africa. They had not known they had any connection with these specific areas before, nor of the culture of the area. But they came away saying that they had found out something about their own cultural identity. This is the sort of thing I meant when I said that there is a tendency to view cultural identity as a biological phenomenon.
I submit that these people were mistaken in thinking they’d discovered anything about their cultural identity. Cultural identity is passed socially, not by mDNA. This is the biologicalisation of the politics of difference. This is what makes distinguishing racism from antiracism increasingly difficult.
This fetishism of “authenticity” (however ersatz) has been amongst the causes that propelled the most conservative sections of minority communities back to prominence, allowing them to reassert their reactionary impulses at the expense of more vulnerable groups.
The ridiculous antirationalism of postmodern cultural relativism has served to baffle people and make them distrust any questioning of cultural mores. Thus women with a reactionary minority culture can be condemned to accepting standards that would not be thought acceptable more generally, merely because “it’s their culture”, when police guidelines advise that sensitivity to “cultural differences”. In Australia, for example, courts often accept that Aborigines should be treated according to their own customs rather than Australian law (which is presumably seen as colonialist), resulting in people convicted of rape being treated differently according to their race. (C/f the case of Pascoe Jamilmira in 2002).
We become so cowed by reactionary politics of difference that we shy from “disrespecting” cultural identity by challenging or offending their values, beliefs or ways of being.
It is this racialisation that I think should be challenged, along with traditional racism.
In the face of relativism, we need to rediscover the courage of our convictions. If we believe something to be anti progressive, we should say so.