Critical race theory and the question of safety in dialogues on race

Abstract

This study seeks to combine research from critical race theory, as applied to post-1994 South Africa, with insights from practical theology. It looks into points of agreement between these perspectives, especially the call to critically appraise ideologies that deny or obscure the present-day consequences of racism. On this foundation, the article moves on to consider the recommendations adduced by Leonardo and Porter (2010:147) and Sue (2013:666-669) as to how dialogues around race and racism can be enhanced. The article begins by contextualising its argument, followed by an overview of the guiding principles of CRT, focusing on the way these have been applied to research in South Africa. Thereafter, the precepts of CRT are matched with insights from scholars in theology regarding the continued need to glean more precisely nuanced understandings of how race plays out in South African society. Finally, the article draws from Leonardo and Porter (2010:140-142) and Sue's (2013:666-669) suggestions.

Colour-blind educational leadership policy: A critical race theory analysis of school principalship standards in South Africa

“…Relating this discussion to CRT, that racism is subtle and normalised, a policy that does not use nor encourage the critical use of racial categories denies that racism exists. Conradie (2016) suggests that non-racialism risks denying the existence of subtle racism. Through this denial, the policy fails to recognise the power and influence of school leaders (and principals, in particular) in shaping the race dynamic in schools.…”

“…This is even more problematic for contexts like South Africa, where racism prevails despite state power and control over policy by a democratic government representing a black majority that has abolished overt and legally binding racial hierarchies. As Conradie (2016) cautions, even this abolishment does not guarantee freedom from racism, making CRT and particularly the notion of colour-blindness even more relevant. In this context, CRT aims to challenge the nature and interplay of “structural disparity and interpersonal prejudice” (Conradie, 2016, p. 8).…”

“…As Conradie (2016) cautions, even this abolishment does not guarantee freedom from racism, making CRT and particularly the notion of colour-blindness even more relevant. In this context, CRT aims to challenge the nature and interplay of “structural disparity and interpersonal prejudice” (Conradie, 2016, p. 8).…”

“…Historical revisionism is known to provide an opportunity for the re-interpretation of historical accounts (Delgado and Stefancic, 2001), thereby making room for counter-narratives or “counter-storytelling” (Milner, 2017). By so doing, it challenges common assumptions about notions that are taken-for-granted as addressing the common good: what Conradie (2016) calls “power-evasive ideologies” (p. 9). Conradie sees as part of the CRT response to “examine and dismantle discourses that contribute to this occluding effect” (p. 9), challenging discourses that “serve to justify the desire to avoid obtaining knowledge about the way race plays out in society” (p. 9).…”

“It’s [Not] Like a Racist Thing”: Producing Controversial Racial Representations in Postapartheid South Africa

“…First, race and racism are ordinary and pervasive. As Marthinus Stander Conradie (2016) explains, the endemic nature of racism in South Africa, while difficult to address, is apparent at the structural level in wealth disparity between racial groups and unequal access to quality education. Second, dominant ideologies mask or deny racism and must be dismantled.…”