A complex of a number of teachings, the main grain of which is the position about the mental, physiological and cultural inferiority of certain races. These teachings are based on the different anthropological structure of people, their genotype and biometric indicators.

Racism is the belief that people can be divided into superior and inferior races. In many countries, all manifestations of racism are criminally punishable, but this does not help to completely solve the problem associated with the oppression of some races and nationalities by others. The problem of racism is multifaceted. It can be viewed from several angles.

• Racism is a manifestation of the political interest of individuals or entire states.
• Racism is a justification for armed incursions into the territories of other states.

Racism can be:

• social, manifested in an attempt to establish the dominance of one group of people over others who are not similar in skin color, place of birth, etc.
• psychological, when, on the basis of some psychoanalytic theories, attempts are made to substantiate the reasons for superiority over the individual. In any case, racism is the desire to belittle or destroy the dignity of a person or group of people, to deprive them of many rights and freedoms.

History of racism

In the Middle Ages, during the era of slavery, during the accumulation of initial capital and the heyday of capitalism, when more and more new colonies were captured, the teachings of racists served as a justification for class inequality (rich-poor, nobility-rabble). They justified the subjugation and extermination of peoples in countries subject to colonization. Under the banner of racism, the aborigines of America, Australia, Oceania, Africa and other countries were destroyed.

Racism is the desire not only to conquer and subjugate peoples, but the desire to instill in them contempt for their own history and culture, thereby depriving them of the will to resist. The moral destruction of an ethnic group or nation is one of the sides of racist theories.

The problem of racism is common to many states and has manifested itself in different historical eras. The most striking examples: the destruction of the Indians, the theory of the superiority of the Japanese over the rest of the peoples of the earth, the ideology of the gentry of Poland, the desire of Finnish reactionaries to create a “Great Finland” in the territory from the Urals to Scandinavia, etc.

Racism today

The danger of racism is that it creates a real threat to peace, infringes and violates human rights. Unfortunately, today racism in one form or another flourishes in many countries, despite the opposition of government agencies. In Russia these are neo-Nazis, in the USA - “Aryan Nations”, “White American Knights”, National Socialist Movement, in Japan - nationalists who consider all non-Japanese “vile thieves”.

Causes of racism

• Biological. Some scientists and adherents believe that racism is a normal biological phenomenon that arose against the background of the desire of biological species to preserve their uniqueness.
• Social: the influx and impoverishment of sections of society is a breeding ground for xenophobes and racists.

Astrakhan State Technical University

Department of Sociology and Psychology

Proceedings of the 53rd student scientific and technical conference

Modern racism as a global problem

Completed by: senior gr. IP-11 Alisa Shkadina and Elena Mikhina

Scientific supervisor: associate professor Shishkina E.A.

Astrakhan 2003

Introduction

Racism needs neither explanation nor analysis. His ineradicable slogans spread like a tide that can drown society at any moment. The existence of racism does not require justification. This categorical statement, as absolute as it is unprovable, means that racism has all the hallmarks of an axiom. Accessible to everyone, even if not accepted by everyone, racism is a concept that is the more effective the more vague it is, the more dynamic, the more obvious it seems. Like an obsession that spreads at the speed of rumors, racism engulfs a person or group of people the faster, the stronger the feeling of vulnerability of each individual who has lost the sense of his political, social, religious, economic self. Thus begins a frantic search for signs of permanence, guarantees of the transfer of values ​​that can ensure stability, identifying the past with the present and promising the heirs the future and the legitimacy of their position. But what can better protect a doctrine than an indestructible faith that rises above human reason? Can one dream of a better guardian of such conviction than nature itself? “In biological concepts live the last vestiges of the transcendence of modern thought,” wrote Claude Lévi-Strauss in 1947.

That is why, perhaps, in the mid-20th century, the fascist industry of racism sought to legitimize its policies of genocide by turning to the natural history of mankind.

However, racism is a global problem of our time. Any problem requires a specific solution. The purpose of our research was to study the emergence of racism and all forms of its manifestation at the present stage, as well as in earlier periods of time.

Historical background on racism

The word “racism” is derived from the noun “race”, which has long ceased to denote the concept of “clan” or “family” in French. In the 16th century, it was customary to refer to belonging to a “good race”, and also to declare oneself a person of good “breed”, a “nobleman”. Emphasizing one's origin was a way to stand out, to show one's importance, which was also a unique form of social discrimination. The commoner, who dreamed of “noble blood,” tried not to mention the name of his ancestors. Gradually, the “merit of origin” changes its content, and at the end of the 17th century the word “race” is already used to divide humanity into several large genera. The new interpretation of geography saw the Earth not only divided into countries and regions, but also inhabited by “four or five genera or races, the difference between which is so great as to serve as the basis for a new division of the Earth.” In the 18th century, along with other meanings of the term, in which it can sometimes mean (for example, the Abbé Sieyès) social class, Buffon in his “Natural History” pursues the idea that races are varieties of the human race, in principle one. These varieties “are the result of mutations, peculiar distortions that are passed on from generation to generation.” Are the Lapps, therefore, “a race degenerated from the human race”?

Since then, this word has become a trap for many generations of researchers. Sparing no effort, some tried to find hereditary traits that divide humanity into homogeneous groups, others insisted that the concept of “race” has always been and remains a groundless hypothesis. Thus, the mathematician-philosopher A. O. Cournot, who, like many other authors of his time, participated in the study of the racial problem, argued in 1861 that “many works undertaken during the century did not even end with the definition of race.” He also added that there is no “precise characterization of the concept of race which would serve as a true standard for the naturalist.” The fact that biologist and Nobel Prize winner in medicine François Jacob felt more than a century later, in 1979, the need to clarify biological data on this issue is explained by the disastrous consequences of racism in recent history. Ultimately, he writes, biology can claim that the concept of race has lost all practical value and is only capable of fixing our vision of an ever-changing reality: the mechanism of transmission of life is such that each individual is unique, that people cannot be hierarchized, that the only our wealth is collective, and it lies in diversity. Everything else is from ideology. Let us note that racism is not just an opinion or prejudice. And if the suffix "ism" warns that we are talking about doctrine, racism in everyday life can manifest itself in acts of violence. Repulsion, humiliation, insults, beatings, murders are in this case also a form of social domination. And the fact that biological science comes to the conclusion that the concept of race is untenable does not change anything. However, if one day a new biological discovery is announced - the existence of a gene that controls a property that determines the form of a person's talent or special defect - this will not change anything in his right to be recognized as a full person in a democracy. In South Africa, democracy would mean a state governed by the rule of law, not a genetic society run by apartheid.

The appearance of the terms “racism” and “racist” was recorded in France in Larousse of the 20th Century, published in 1932, and denote the “teachings of racists” and the National Socialist Party of Germany, which declare themselves bearers of the pure German race and exclude Jews and others from it nationality.

However, we should not forget that before their transformation into a political slogan, racial theories in the middle of the 19th century were not only an integral part of the worldview, but were often included, out of pure motives, in scientific works, where doctrines about man and nature were intensively combined. Renan and F. M. Muller and many other European scientists tried to understand the physical and metaphysical origins of humanity. The various racial theories - numerous and often contradictory - were driven by a common desire to create a system of explanations capable of covering the development and evolution of civilizations. Thus, attempts were made to study and classify the languages ​​of society, religions, all cultural and political, as well as military and legal institutions as geological deposits, zoological and botanical species. “Linguistic paleontology” by A. Pictet (1859) well illustrates one of these constructions, in which Aryan and Semite, becoming two working concepts, contribute to the foundation of a new natural science - comparative philology, which should show the past, explain the present, and predict the future of civilizations. In the Museum of Concepts of the Colonial West, to which Providence has entrusted a dual - Christian and technological - mission, there is a search for new knowledge that allows us to study the natural world, visible and invisible, telling the story of progressing humanity.

Those who are in a hurry to lead, thus, thinking humanity, dream of becoming the new chosen ones of the changing world. The idea of ​​progress is a necessary feature of the development of the theory of evolution. Darwin and F. M. Muller resurrected the old debate about whether birds have language, whether humanity was born with the first cry or thanks to the word. Theologians, who have meanwhile turned into leaders of academies and universities, are worried. They want to know the age of humanity, to find out whether Adam and Eve spoke Hebrew or Sanskrit in the Garden of Eden, whether their barely speaking ancestors were Aryans or Semites, whether they professed polytheism or believed in one God? Taking up work and feeling like leaders of the human race, they decide to stratify it, divide it between carefully hierarchized races.

But in order to carry out such a racial classification, it was necessary to find criteria that would delineate the boundaries between the various isolated species. What should you give preference to: skin color, skull shape, hair type, blood or tongue system? Renan, for example, opposing the physical anthropology of his time, gives preference to the “linguistic race.” Changing the language, that is, the character and temperament, of a person is no easier than borrowing the shape of a skull from a neighbor. For Renan, language is the “form” in which all the traits of a race are “cast.” It is not enough, therefore, to abandon the genetic or biological definition of moral traits in order to dissociate ourselves from a racial vision of human history. Renan establishes a system of cultural history that places China, Africa, and Oceania outside of civilized humanity and pushes the Semites to the very bottom on the scale of Western civilizations.

This is what characterizes racist theories. Whatever criterion is chosen, physical or cultural, what gives racism its dangerous effectiveness (after all, a doctrine is “a set of concepts that are considered true and through which facts can supposedly be interpreted, and actions can be directed and guided”) is the direct connection that it supposedly establishes between the visible and invisible. Such, for example, is the connection between anatomical structure (or linguistic articulation) and creative abilities, which are recognized in a certain community, which is inevitably fixed in this way in an unchangeable form. The talents and defects of such a group are considered in this case as a manifestation of a common, essential nature. Indeed, racist prejudices are characterized by closing all “others” into one circle, surrounding them with a magical, uncrossable line. You cannot get rid of a “race” if you are classified as one. Whereas in past hierarchical classifications it was possible in some cases to observe the transition from one religion to another or the transformation into a slave of a free person, racial difference is considered as inherent in nature itself. A person of a different race can even be excluded from the ranks of people. A man, a woman, an old man, a child are thus treated as an absolutely “other,” something different from a person, a monster that must be removed. In such a situation, when racism becomes a principle explaining the behavior of an individual, it is also argued that any of his actions is a manifestation of the “nature”, “soul” attributed to the community to which he belongs. Ambivalence towards the “other” can also lead to racism, the overt expression of which is intended to reinforce itself based on the norm of the dominant group. Thus, athletic talent is attributed to some, economic flair to others, and still others are credited with intellectual or artistic abilities, supposedly inherited from their ancestors, with which they are endowed on this occasion.

To many statements these days, which can be read in propaganda brochures or the press of many countries that feed racist movements, geneticists never cease to counter the following observation: today it is impossible to establish the slightest cause-and-effect relationship, the slightest interdependence between established hereditary factors and specific character traits (with the exception of , maybe some pathological cases). And as ethnology asserts, when it comes to creative activity in society, there is no need for a racial hypothesis to explain the diversity of cultures.

Such are the works of a number of scientists who sometimes, unwittingly, give a veneer of legitimacy to racist violence. These are the “answers” ​​of yesterday’s and today’s specialists. Sometimes one and the same author, in different places in his works, encounters both types of argumentation, sometimes rejecting and sometimes accepting certain racial theories. Such are, for example, Renan and F. M. Muller.

Racism and indigenous peoples

“Throughout history, racism has been used to justify attempts at expansion, conquest, colonization and domination, and it has been inseparable from intolerance, injustice and violence.”

Rigoberta Menchú Tum, Guatemalan indigenous leader and Nobel Peace Prize laureate, “The Problem of Racism at the Turn of the 21st Century”

"Treasury Doctrines" - Racism Against Indigenous Peoples

Historians and other scientists share the view that during the colonization of the New World there were extreme manifestations of racism - massacres, forced relocations, "Indian wars", deaths from hunger and disease. Today such actions would be called "ethnic cleansing" and genocide. However, even more horrifying by today's standards is that the conquest of the indigenous peoples of the New World was carried out legally. According to Erika-Irene Daes, chair/rapporteur of the United Nations Working Group on Indigenous Populations and author of a study on indigenous peoples and their connection to the land, the "laws" of geographical "discovery", "conquest of territory" and "no man's land" constituted the basis for the "doctrines of taking possession of another's property."

More specifically, in the 15th century, two papal letters became the basis for the establishment of European dominance in the New World and Africa. The Romanus Pontifex, sent in 1452 by Pope Nicholas V to King Alfonso V of Portugal, declared war on all non-Christians in the world and specifically sanctioned and encouraged the conquest, colonization, and exploitation of non-Christian peoples and their territories. In accordance with the Inter Caetera message sent in 1493 by Pope Alexander VI to the King and Queen of Spain after the return of Christopher Columbus from the island he named Hispaniola, the dominance of Christianity was officially established in the New World. This papal letter called for the enslavement of indigenous peoples and the seizure of their territories, and all newly discovered territories and those that could be discovered in the future were divided equally, while Spain was given the right to seize territories and establish its dominance over one half of the earth ball, and Portugal on the other. The subsequent Treaty of Tordesille (1494) provided for the redivision of the world, with the result that most Brazilians today speak Portuguese rather than Spanish, as in the rest of Latin America. These papal bulls were never annulled, although indigenous representatives petitioned the Vatican to consider the issue.

These "Doctrines of Discovery" created the basis for the "law of nations" and subsequently for international law. They allowed Christian peoples to lay claim to "no man's lands" (terra nullius) or lands that belonged to "barbarians" or "pagans". Subsequently, in many areas of the world, these doctrines have resulted in many indigenous peoples today being dependent or wards of the state, and their land title can be revoked or “cancelled” at any time by the government.

Indigenous leaders are now saying that the fact that indigenous title does not provide the same benefits as customary land titles is inherently discriminatory. Australian Aboriginal rights lawyer Mick Dodson says the concept of extinguishability "disadvantages the rights and interests of the country's indigenous people over all other rights and interests." According to the laws and customs of the indigenous peoples, they can only have a native title, and under the laws subsequently introduced by European immigrants, such title can be extinguished.

Indigenous Peoples in the New World

The world's indigenous, or “first peoples,” view the history of colonization differently. In the New World, white European colonizers arrived and settled within a fairly short period of time, with very serious consequences for the indigenous peoples, who were displaced and marginalized by the more numerous descendants of the Europeans. Some of these peoples disappeared or almost disappeared from the face of the earth. According to modern data, in the 15th century before the era of Columbus's discoveries, the population of North America ranged from 10 to 12 million people. By the 1890s it had dropped to almost 300,000 people. In a number of areas of Latin America, a similar situation developed; however, in others, indigenous peoples are still in the majority. But even in those areas, the indigenous population is often in a very vulnerable position. Indigenous peoples in Latin America continue to face the same problems that indigenous peoples in other regions face - most notably the dispossession of their lands. Denial of this right is usually based on differences that are inherently based on race.

Indigenous peoples in the Old World

Among African peoples, there are population groups that have always lived in the areas in which they live now. They strive to preserve their culture, their language and their way of life and face the same challenges that indigenous peoples in all other regions of the world face, especially when they are denied ownership of their lands against their will. They face problems of poverty, marginalization, loss of their culture and language and the resulting loss of their identity, which in many cases entails social problems such as alcoholism and suicide. Due to the similar nature of these issues, many believe that it would be appropriate to consider these populations as indigenous peoples.

The Forest People (Pygmies), which include many communities, are hunter-gatherers in the tropical forests of Central Africa. The immediate threats to their existence are environmental policies, deforestation, agricultural expansion, lack of political stability and civil wars. They tend to be at the lowest rung of the social structure. The irony is that modern environmental policies, aimed at protecting species rather than living communities, prohibit many of these hunter-gatherers from engaging in traditional hunting.

The Maasai and Samburu nomadic pastoralists of eastern Africa are also facing challenges from agricultural expansion and environmental policies in their areas. As the space in which they can move with their herds becomes increasingly limited, it becomes increasingly difficult for them to find pasture for livestock, especially during periods of drought. Many of them are forced to move to urban areas.

The Bushmen who lived in southern Africa almost completely disappeared as they left or were forced to leave their traditional places of residence. A significant number of Bushmen live in Namibia, usually in conditions of poverty and cannot lead their traditional way of life there. Many of them simply have nowhere to go, and they remain, taking low-paid jobs on farms established in their traditional territories, owned by whites or other Africans.

The Amazigh (Berbers) are the indigenous peoples of northern Africa and the Sahel. The most famous of them are the Tuaregs. Most Berbers who have failed to assimilate live in mountainous or desert areas. In Mediterranean areas they lead a sedentary lifestyle, while those living in desert areas tend to be nomads. To date, their language has survived only in small isolated areas, and their culture needs to be protected. Activists are engaged in preserving their culture and language.

The Costs of Well-Intentioned Discrimination

The only practice that has been recognized as discriminatory and harmful in the second half of the 20th century is that in Australia, Canada and the United States, authorities removed children from First Nations and Aboriginal parents. In Australia, in accordance with this practice, Aboriginal children born from mixed marriages were taken from their parents and given to white families for adoption. Typically, these children grew up not knowing that they were, in fact, Aboriginal to some extent. Today they are called the “stolen generation.”

In the United States and Canada, indigenous children were sent to the notorious boarding schools that existed well into the second half of the 20th century. The language, religious beliefs and cultural traditions of these children were often targets of ridicule. In order to force stubborn Indian children to learn and speak English well, they were forbidden to speak their language under threat of physical punishment. Contact between children and their parents and other family members was in many cases discouraged or even prohibited. In a number of cases, in order to prevent escapes, children were told that their parents had died and they now had no home to which they could return, or vice versa, in order to prevent parents from coming to visit their children, they were told that their children had died. Oddly enough, sometimes these lies turned out to be prophetic: there were cases when children actually ran home in the middle of winter, dressed only in nightgowns, hoping that they would find their way home. Apparently, they died from the cold, since their parents were never able to find them.

Previously, such practices were justified on the grounds that they were supposedly carried out in the “best interests” of Indian and Aboriginal children in order to give them more opportunities in the modern world. The purpose of this practice was assimilation. The value of the culture and knowledge of these peoples was not recognized at that time.

In some places, in these boarding schools, there were teachers or staff who used these children for their own unseemly purposes. There is documented evidence of the widespread practice of physical punishment and sexual assault against children. When this became known, efforts were made in North America to help the victims of these crimes and punish the perpetrators.

Ideology Why is racism right?

Racism is right because racism is the will of Nature. Racists do Nature's work, they contribute to her, helping to preserve the most important of her creations, which she has developed over many millennia. The simple truth about racism is that racism is Nature's way of trying to preserve her creations. Thus, racism helps and supports further evolution, helps the development of separately existing races. The simple truth about so-called anti-racism is that it is unnatural, unhealthy and dangerous. Anti-racism actively supports the destruction of Nature, it is anti-evolution. One of the truths of Nature is that for some things to survive and thrive, others must die, be destroyed, or grow and thrive elsewhere. A good example from nature is crop cultivation. This crop must grow as food. It's sown in the appropriate area and you don't want anything else to thrive in that field at the expense of your crop. That is, you are trying to control weeds and pests - those things that would damage your crops and deprive you of food. So you will weed them from time to time (if you are using the organic method) or otherwise control them. That is, KILL THEM. The simple fact is it's either your crop and food or the weed's food. You may "love" some weeds and view them as beneficial, as part of Nature, and thus you allow them to grow and flourish elsewhere, in another field or on its borders. But you certainly don't want those weeds growing among your crops, and you don't care about the "feelings" of the weeds threatening your crops. You destroy them. You would be quite annoyed if some government official came along and said that you can't do anything about these weeds and that you would be breaking the law by promoting "weed hatred." Additionally, this official informs you that if you do not stop promoting "weed hate" you will be arrested and charged with a crime. If you are found guilty, you will end up in prison for several years. This official insists that you allow the weeds to grow even at the expense of your crops, because the government wants the crops and weeds to live happily together. Besides, you'd better not "hurt" them, because they have "rights" too, and if you hurt their feelings, the government will charge you and take away your freedom. But you know very well that there is either a good harvest or a field full of weeds. For the weeds will soon take complete control, and you will end up with a field of weeds with a few stunted bushes instead of a beautiful edible crop.

This example well illustrates the kind of unnatural madness that governments support with their anti-racist laws and multinational social designs. It is true that the Zionists have created the sick, insane society in which we live, where other races prosper at our expense where once were our own lands, conquered and preserved for us by our ancestors who shed their blood for them. It was the Zionists who, with their unnatural theories of racial hatred and racial equality, brainwashed people into accepting their idiotic ideas. A society based on such ideas is unnatural and unhealthy and sooner or later doomed to destruction, because such a society destroys Nature itself. We humans are manifestations of Nature and we are subject to its laws, just like crops and weeds. If we forget this truth and continue to mix races, we will perish.

In the real, natural world of Nature, RACE is important. We as individuals are only a part of our race, a link between its past and its future. And the sole purpose of our lives should be to protect our race, to help its survival and evolution. In the real world, there are different pure races, they have different characters and different cultures. In the same way, in the real world of Nature, there are, for example, different breeds of birds with different characters and characteristics. In the unreal world of the Zionists, the happiness of an individual is important. Thus, laws that protect individual "happiness" and stop anyone who "offends" or "incites hatred" are, in fact, laws against race. In the most unrealistic world of the Zionists, it is claimed that human races do not exist, but then how can we be accused of inciting hatred against something that does not exist? Nobody will bother to rationally explain this. In the real natural world, race is more important than our personal happiness or the happiness of any person. If for the survival and further evolution of the race some people must suffer hatred, insult or must die, then this must happen. This is the truth of Nature that racism supports. We must uphold this truth in the face of the unnatural stupidity of others. We must protect the race, not the individual. The welfare of the race is more important than the happiness of the individual. Our planet, which we call Earth, is, or rather was, a place where Nature tried to maintain balance. In terms of our human species, the balance of Nature is the division of races, with each race having its own territory in which it can live and flourish. By mixing races we have profoundly upset this balance. Racism is the only way to restore natural balance and thus continue the separate development of races. Anyone who is against racism for any reason, for any motive, is simply ignorant.

We could not lose sight of this rather interesting point of view while conducting our sociological research. This article made us wonder if we are truly right in our anti-racism views. There is something about this that makes me doubt it.

By mixing races, we make our nature, the nature of humanity, grow old. If we adhere to the ideas that the author of this article professes, then we will to some extent prolong the youth of our planet, preserving as much as possible the pristine appearance of man.

But there is one BUT here. Who has the right to decide who is a “weed” in this life and who is a person of “pure” blood? This issue will never be resolved, but bloody conflicts on ethnic grounds will continue.

Even in a multiethnic country, mixed marriages are not that common. It has long been noted that beautiful children are born in such families. Does this interfere with anyone's life? Kills everyone else on our planet? Is humanity dying? And beauty won't save the world?

This is where racism loses ground. Mixed marriages are not as dangerous as forced interpenetration of cultures. When coming to the territory of a foreign country, a person must respect the local people, their culture and traditions, and not impose their own worldview. The culture of different countries has been formed over centuries, and we have no right to destroy the ideas of another nation.

Forms of manifestation of racism at the present stage

Skinheads – do they diversify modern racism or not? Let's try to figure it out.

By the beginning of the '70s, a general appearance and attributes had developed - shaved heads, heavy boots, suspenders, tattoos, etc. - symbolizing the anger and rebellion of young children, mainly from the working class, against the bourgeois system. Paradoxically, English punks made a significant contribution to further development. By '72, the previous movement had practically disappeared. And only in '76 skins appeared again. At that time, the punks were at war with the dudes, some of the skins supported them, others took the side of the dudes. In fact, there was a division into old and new skins. It was then that the skin that is familiar to us today began to emerge: extreme nationalism, male chauvinism, commitment to openly violent methods.

Today, the majority of English skinheads are hostile to blacks, Jews, foreigners and homosexuals. Although there are leftist or red skins, the so-called red skins and even the organization Skinheads Against Racial Violence (SHARP). Therefore, clashes between red skins and Nazi skins are common. Neo-Nazi skinheads from different countries are active militant groups. These are street fighters who oppose racial mixing, which has spread like an infection throughout the world. They glorify the purity of the race and the masculine lifestyle. In Germany they fight against the Turks, in Hungary, Slovakia and the Czech Republic against gypsies, in Britain - Asians, in France - blacks, in the USA against racial minorities and immigrants and in all countries against homosexuals, and the “eternal enemy”, the Jews; In addition, in many countries, they drive away homeless people, drug addicts and other dregs of society.

In Britain today there are approximately 1,500 to 2,000 skins. The largest number of skinheads is in Germany (5,000), Hungary and the Czech Republic (more than 4,000 each), the USA (3,500), Poland (2,000), Great Britain and Brazil, Italy (1,500 each) and Sweden (about 1,000) ). In France, Spain, Canada and Holland they number approximately 500 people each. There are skins in Australia, New Zealand and even Japan. The general skinhead movement spans more than 33 countries, on all six continents. Worldwide, their number is at least 70,000.

The main organization of skinheads is considered to be "Honor and Blood", a structure founded in 1987 by Ian Stewart Donaldson - on stage (and subsequently) performing under the name "Ian Stewart" - a skinhead musician who died in a car accident in Derbshire at the end of 1993. Stewart's band, Skrewdriver, were for many years the most popular skin band in Britain and around the world. Under the name Klansmen (“Ku Klux Klansman”), the group made several recordings for the American market - one of their songs has the characteristic title “Fetch the Rope”. Stewart has always preferred to call himself simply a "Nazi" rather than a "neo-Nazi." In an interview with a London newspaper, he said: “I admire everything that Hitler did, except for one thing - his defeat.”

Stuart's legacy, "Honor and Blood" (the name is a translation of the SS motto) lives on to this day. It is not so much a political organization as a “neo-Nazi street movement.” Having spread throughout Europe and the USA, “Blood and Honor” today acts as a parent organization uniting more than 30 skin rock bands, publishes its own magazine (with the same name), and widely uses modern means of electronic communication, disseminating its ideas throughout the world. Their audience numbers several thousand users.

Attacks on foreigners and homosexuals became commonplace among skinheads, as did the desecration of synagogues and Jewish cemeteries. A protest march against racial violence in south-east London was interrupted by a sudden attack by the skins, who pelted the demonstrators with stones and empty bottles. Their dissatisfaction then spread to the police, whom they tried to force to retreat by throwing cobblestones.

On the evening of September 11, 1993, 30 neo-Nazi skinheads marched down one of the streets considered the heart of the Asian neighborhood, smashing store windows and shouting threats to residents. “We have been deprived of what belongs to us,” one of the participants declared a few days later, “but we are entering the battle again!”

Connections with the far right are common among skinheads around the world. In some countries they openly maintain close contacts with neo-Nazi political parties. In others, they prefer to provide them with hidden support. The following are the countries and right-wing political parties with which local skinheads cooperate:

Belgium	Vlaams Block
Czech	Republican Party
France	French and European Nationalist Party (PNFE)
Germany	Free German Workers' Party
	German National Democratic Party
Hungary	Party of Hungarian Interests
Italy	Italian Social Movement
Netherlands	Democratic Party of the Center
	Center Party ‘86
Poland	Polish National Party
Spain	Juntas Españolas
Sweden	Sweden Democrats
USA	People's Party

Maintaining ties with right-wing political parties, the majority of skinheads are skeptical about the possibility of coming to power through parliamentary means. They seek to achieve their goals rather by disrupting society through direct violence and intimidation of their opponents. As a rule, although the majority of the population is afraid to express their agreement with the actions of these groups, deep down they approve of them. Slogans like “Foreigners out!” in extreme form they express the hidden aspirations of many ordinary people.

This especially applies to Germany. The euphoria from the unification of West and East Germany soon gave way to shock from some aspects of life in the “Western paradise”. Young East Germans, seeing that preference in a united Germany was given not to them, “blood brothers,” but to emigrants from third countries, began to create groups that attacked foreign workers. Many West Germans sympathize with them, although they are afraid to openly express their views.

The German government was not immediately able to effectively respond to the growth of such sentiments. But right-wing parties reacted quickly, which led to a significant increase in racist tendencies. However, already having experience in the matter of “denazification”, the “German” government is today making every effort to curb the new movement. In Germany, there are the most “draconian laws” directed against the activities of right-wing parties. (For example, it is forbidden to salute with the Nazi salute. But the Germans were not at a loss and simply began to raise not their right, but their left hand.)

Likewise, in the Czech Republic and Hungary, many residents of these countries tend to consider skinheads as their protectors, since their actions are directed against the Roma, a national minority that has always been the main source of the crime situation.

In the United States, on the contrary, the strength of the skins is not in public support, which is practically absent, but in their open commitment to brutal violence and lack of fear of punishment. The new movement was in many ways a successor to pre-existing racist and anti-Semitic groups, including the Ku Klux Klan and paramilitary neo-Nazi groups. They breathed new strength and new energy into the old movement.

Although recently many sociologists have noted the decline of the movement, however, most researchers of this phenomenon believe that it represents something more than a passing fad, which is confirmed by more than twenty years of its existence, with periodic ups and downs. It, however, continues to resonate among young people and attract them into its ranks.

Racism in the USA

The killing of a 19-year-old black boy by a white police officer in Cincinnati was the spark that ignited long-simmering grievances about racism and poverty. The largest black protest since Los Angeles in 1992, it involved hundreds of people protesting police brutality and decades of poverty and marginalization. Timothy Thomas was the 15th black man killed in Cincinnati by police since 1995 and the fourth since November. During this same time, not a single white was killed. Steven Rogach shot him for a traffic violation. This crime shows that the relationship between the poorest sections of society and the police is ready to explode at any moment. The conflict that broke out caused fear and surprise in the prosperous sections of American society, which for a long time tried not to notice the whole world of poverty and lawlessness in their neighborhood. These events clearly showed that in the United States - in this richest country in the world, there are people who are so poor that they are ready to come into conflict with the world's most powerful machine of violence.

But who are these rebels who are ready to engage in battles with the police? In US cities, there is a phenomenon called the “white route”, when the white affluent population moves to the suburbs, leaving the city center. These modern ghettos house the city's poorest and most disenfranchised residents. At the same time, the share of Cincinnati's black population has increased recently from 38% to 43% and amounted to 330,000 people. A recent sociological study from the University of Cincinnati showed that while the average per capita income of city residents is $14,420 per year, in the Rhine region (where the black population is concentrated) it is only $5,359, and 48 percent of its residents live on social programs. The unemployment rate in Cincinnati has averaged just 3.8 percent over the past five years. But among blacks in the Rhine, the unemployment rate is close to 30 percent, according to the same study. The authorities tried to combat the social consequences of unemployment by creating more and more police units that brutally pursued a policy of “racial prevention” against the black population. Therefore, the recent outburst is unlikely to be the last. Everything is the same as before, a meeting between a black man and the police does not bode well for the former.

Authorities say the police are needed here for protection, but who are they protecting? The correct answer is that repressive bodies only protect the capitalist system with its unfair distribution. The fact that a curfew was declared in the city and hundreds of people were arrested clearly shows the essence of American democracy. This demonstrates that the ruling class is willing to use the same repressive policies here as in the rest of the world, but against its own people. The bourgeois raises their hands in horror at violence by the oppressed - and especially if the violence is directed against their sacred private property, but every day they inflict more violence on workers, the unemployed, minorities, women, and youth in their own country .

The racial problem is a direct consequence of capitalist contradictions. As Malcolm X said when looking at American society, “racism is embedded in capitalism.” Wherever there is inequality, people will be divided according to superficial criteria: race, religion, gender, etc.

It is clear that capitalism will never solve the problems it faces. The only way to change this is to provide decent housing, education, jobs, etc. for everyone. But this is basically impossible as long as there are market relations in which only profit is important.

In multinational Russia today, other, “everyday” forms of discrimination based on nationality have developed, associated with persistent xenophobia, hostility and intolerance towards another culture, language, beliefs, and traditions. These forms make up a bizarre mixture: partly they were inherited by our society from the vast Russian Empire with its specific methods of colonizing its own outskirts, partly they were due to national discrimination that existed latently within the single community “Soviet people”, partly they reflect the global trends of today: many countries are now “infected” with the virus of nationalism due to the influx of migrant workers and immigration in general.

Experts agree that these “latent” forms of xenophobia, breaking out in separate ugly outbreaks (like the recent pogrom of a Jewish school in Ryazan, fights between skinheads and foreigners, or the murder of a Jewish girl in Borovichi by a 14-year-old skinhead), are the most dangerous: they “permeate” people’s consciousness and begin to be perceived as the norm of relationships with representatives of other nationalities. For a person outside the situation, the results can be shocking. How, for example, can one evaluate the actions of the Krasnodar authorities, “squeezing out” the Meskhetian Turks from the territory of the region by systematically depriving them of basic civil and human rights, even the right to register marriages and give their surname to children? How can we understand the policy of many local authorities towards refugees from Chechnya, when they are often denied the most basic thing - registration of the very fact of their stay in this territory? “This is a real apartheid,” says Catherine Fitzpatrick, director of the world’s oldest human rights organization, the International League of Human Rights, UN consultant, who has been working on Russian problems for 20 years. “What strikes me most in your situation is the absolute impossibility for most victims to protect themselves legally "After all, under articles punishing incitement of national hatred, a case cannot be initiated in your court on the basis of a statement from a private individual."

There is another danger: a state that would never “raise the flag” of classic “black and white” racism can easily be tempted by the opportunity to use “latent” xenophobia as one of the forms of the national idea.

For two years, Russian-American seminars for government officials on methods of countering national extremism and racism were regularly held in northwestern Russia. After the murder of a Jewish girl in Borovichi, in this city, at the request of the local administration, for the first time, a special seminar was held for law enforcement officers - subsequently such seminars were held several times. However, recently, when a group of American police officers visited the Foreign Ministry to agree on further cooperation, they were “turned away”, explaining that “racism is a problem of the West, not Russia.”

“...In Estonia, it is generally accepted that our society is quite tolerant, and problems of discrimination, as a rule, are given very little space on the pages of newspapers and other media. And this despite the fact that the Internet “pages” are replete with not only racist, but fascist statements not only from individuals, but also from entire organizations! One has only to turn to the Delfi portal, where everyone who is not too lazy is given the right to express their own, sometimes not only incorrect, but also overly aggressive opinion! At the same time, there are no more or less professional comments from specialists, not to mention government representatives who, by virtue of their belonging to the declared democratic guidelines, are called upon to uphold and defend universal human principles and moral norms.

I will not repeat all this “heresy” and cite the numerous offensive nicknames that visitors of Estonian-language “virtual hotels” give to “foreigners” (“muulased”<…>), which primarily means Russians. It is enough to cite only one of the most common ones - “tiblad”, which has no analogue in the Russian language, but expresses an extremely negative and highly disdainful attitude towards Russians, as representatives of a “lower” race or nation. Such popular definitions of representatives of the Russian national minority living in the neighborhood, which have become almost “literary” due to widespread dissemination in the media, indicate the manifestation of nothing more than the most typical form of xenophobia, or more precisely, Russophobia, in Estonian society. Since a very convenient way to find out the mood of the masses is to give these masses the opportunity to express their own opinions, this is sometimes even more revealing than the results of many sociological studies. Unfortunately, the level of culture in our Estonian society, including the legal one, is so low that there is still no basis for establishing strong democratic traditions. Due to general ignorance, a lack of tolerance (or tolerance - as you prefer) and the presence of bitterness, vindictiveness and aggressiveness, distorted concepts, subjective assessments of historical events, ignorant aplomb and arbitrary interpretation of generally accepted norms of international law dominate in the public consciousness and the consciousness of the Estonian average person. and human rights standards. On this basis, most Estonians have a very good opinion of themselves and the society in which they live. In fact, such self-assessments are very far from the truth, which, as we know, is known through comparison. And for comparison and food for thought, I want to give just one example, taken from the Western media (Reuter): in Ireland, a bus driver was fined more than 900 pounds for simply telling a non-Irish passenger to “get lost.” home".

In our opinion, the problem of intolerance is not only a problem of Estonians in relation to Russians. Intolerance is found everywhere in many countries. It is precisely at a time when the “healthy majority” is silent that the aggressive “minority” acts.

conclusions

The cause of racism is not skin color, but human thinking. Therefore, the cure for racial prejudice, xenophobia and intolerance must be sought first of all in getting rid of the false ideas that for so many millennia have been the source of incorrect concepts about the superiority or, conversely, the inferior position of various groups among humanity.

Racist thinking permeates our consciousness. We're all a little bit racist. We believe in ethnic balance. We silently approve of the daily humiliation of people in the subway and on the streets under the pretext of “passport checks” - after all, those who are checked somehow look wrong. It does not fit into our minds that social order is possible without the institution of registration. We do not see how, other than restrictive measures, we can cope with the threats that migration brings with it. We are driven by the logic of fear, in which cause and effect are reversed.

The real conflict that migrants of “non-Slavic nationality” find themselves in in Krasnodar, Stavropol or Moscow is quite clear. It is based on the registration system, which, as everyone knows, is only a euphemism for registration and which, according to the Constitution, is illegal. Obtaining registration is extremely difficult, and sometimes even impossible. Lack of registration entails a lack of legal status, which further means the impossibility of legal employment, legal rental of housing, etc. It is clear that the more difficult the situation people are in, the greater the likelihood of deviant forms of behavior occurring in their environment. This chain is closed by the growth of social tension and xenophobic sentiments.

Racist thinking builds a completely different chain. The tendency of non-Russian immigrants to engage in deviant behavior ’ growth of social tension ’ the need for restrictive measures and, in particular, special registration rules for members of certain groups.

It can be strange to hear respected experts (and government officials relying on their data) say that “about 1.5 million Muslims already live in Moscow and the Moscow region.” Apparently, this figure was taken from the summation of the Tatar and Azerbaijani population of the capital and region, to which were added visitors from Dagestan and other North Caucasian regions. The logic behind these calculations suggests a view of southerners migrating to the center as a group separated from the general population by an enormous cultural distance. It's no joke: Christianity and Islam - here, as history shows, it was not always possible to establish a dialogue, and in a situation of socio-economic instability, an intercivilizational conflict is not far away. Do the speakers themselves believe what they instill in their listeners?

The assumption about the supposed cultural incompatibility of the Slavic majority and non-Slavic minorities is absurd. It is absurd simply because the lion's share of non-Russian migrants in Russia come from former Soviet republics, and migrants from the North Caucasus are Russian citizens. By their cultural affiliation they are Soviet people. Their “ethnicity” is Soviet, no matter how much ethnopsychology experts convince us otherwise. Most of these people were socialized under the same conditions in which the rest of the country's population was socialized. They went to the same school, served in (or "wasted" from) the same army, were members of the same semi-voluntary organizations. They, as a rule, have an excellent command of the Russian language, and when it comes to religious identity, most of those who are called Muslims are unlikely to have been to a mosque more often than those who are called Orthodox have been to a Christian church.

Of course, there is a cultural distance between migrants and the host population. But it is again determined by the peculiarities of socialization and the behavioral skills acquired as a result. This is the distance between rural residents and city dwellers, residents of small towns, accustomed to dense networks of interpersonal contacts, and residents of megacities, where anonymity reigns. This is the distance between poorly educated people with minimal social competence and those around them with a higher level of education and, accordingly, higher professional training. Cultural differences are just a side dish to structural and functional differences.

People become members of certain groups depending on the social resource they possess. Bureaucracy, for example, has a resource called power. Members of this group implement it as efficiently as possible, imposing the registration procedure in large cities with so many restrictions that potential bribe-payers line up. Need I add that the most generous of them are those for whom it is most difficult to register? This group is the “non-Russians,” which, in turn, falls into several subgroups depending on the severity of the unspoken instructions towards them. Large owners have another resource - the ability to provide work. Again, it is unnecessary to remind that powerless and passportless “foreigners” are ready to work - and work - under the most brutal conditions, when no one even thinks about health insurance and other excesses of developed capitalism. Anyone who has observed with what zeal their employees stop passers-by of a certain appearance and how dissatisfied their faces are when these passers-by’s documents turn out to be in order knows what resources our valiant police have.

This is how migrants of non-Russian origin become members of one or another ethnic group. We do not know what role the “natural” attraction to “our own” plays in this process. But we know that even if they had a burning desire to completely assimilate, they would hardly succeed. However, in the eyes of a group that does not face such problems (the Russian majority), such behavior looks like a cultural reflex - the reluctance of non-Russian migrants to live like everyone else.

It seems to us that it is time to move the discussion of problems related to migration from a cultural-psychological to a social-structural level. We should not talk about dialogue/conflict of cultures and not about “tolerance”, but about deep social - especially legal - changes, without which all invective against racism and all calls for interethnic tolerance will remain empty hot air.

In this section of our study, we would like to offer some recommendations for preventing the consequences of racial discrimination.

The Universal Declaration of Human Rights proclaims that all human beings are born free and equal in dignity and rights and that everyone is entitled to all the rights and freedoms set forth therein, without distinction of any kind, in particular without distinction as to race, color skin or national origin.

All persons are equal before the law and are entitled to equal protection of the law against any discrimination and against any incitement to discrimination.

Every theory of superiority based on racial difference is scientifically false, morally reprehensible, and socially unjust and dangerous, and that there can be no justification for racial discrimination anywhere, either in theory or in practice.

Discrimination against people on the basis of race, color or ethnic origin is an obstacle to friendly and peaceful relations between nations and can lead to disruption of peace and security among peoples, as well as the harmonious coexistence of persons even within the same State.

The existence of racial barriers is contrary to the ideals of any human society.

Of course, the state must play a leading role in solving this problem. It is the State's responsibility to ensure that every person has equal rights before the law, without distinction as to race, colour, national or ethnic origin, particularly with regard to the exercise of the following rights:

a) the right to equality before the court and all other bodies administering justice;

(b) the right to security of person and protection by the State from violence or injury, whether caused by government officials or by any individual, group or institution;

c) political rights, in particular the right to participate in elections - to vote and stand as a candidate - on the basis of universal and equal suffrage, the right to take part in the government of the country, as well as in the management of public affairs at any level, as well as the right of equal access to public service;

d) other civil rights, in particular:

i) the right to freedom of movement and residence within the state;

ii) the right to leave any country, including one's own, and to return to one's own country;

iii) rights to citizenship;

iv) the right to marry and to choose a spouse;

v) the right to own property, either individually or jointly with others;

vi) rights of inheritance;

vii) the rights to freedom of thought, conscience and religion;

viii) the rights to freedom of opinion and expression;

ix) rights to freedom of peaceful assembly and association;

e) rights in the economic, social and cultural fields, in particular:

i) rights to work, free choice of work, just and favorable conditions of work, protection against unemployment, equal pay for equal work, fair and satisfactory remuneration;

ii) the right to form and join trade unions;

iii) rights to housing;

iv) rights to health, medical care, social security and social services;

v) rights to education and training;

vi) the right to equal participation in cultural life;

f) the right of access to any place or any type of service intended for public use, such as transport, hotels, restaurants, cafes, theaters and parks.

To realize the above rights, greater attention must be paid to teaching, education, culture and the media.

The largest minority group in Finland (5.71 percent of the population) are Swedish-speaking Finns. This population group is in a much more favorable position compared to other national minorities due to the fact that Swedish, along with Finnish, is an official language of Finland. In recent years, the government has stepped up efforts to resolve the land ownership issue of the Sami, Finland's indigenous people. Finnish, Swedish or Sami languages ​​are taught to students as mother languages, and under the new legislation, children who are permanently resident in Finland, and therefore children of immigrants, are both obliged and entitled to attend a comprehensive secondary school.

Other positive efforts made by States include: legislative measures aimed at introducing higher penalties for racially motivated crimes; using ethnic monitoring to establish the number of people of a given ethnicity and nationality in various fields of employment and setting targets to create additional jobs for minorities in areas where they are underrepresented; the establishment of new advisory bodies dealing with issues related to the fight against racism and intolerance, including the launching and implementation of public information campaigns aimed at preventing racial discrimination and promoting tolerance; and the creation of human rights institutions and the appointment of ombudsmen dedicated to ethnic and racial equality.

State authorities need to ensure that minorities enjoy the fundamental right to equality, both within the law and within society as a whole. In this regard, local governments, civil society organizations and non-governmental organizations (NGOs) have an important role to play. Police officers, prosecutors and judges need to have a better understanding of racial discrimination and racially motivated crimes, and in some cases it may be appropriate to make changes to the composition of police forces to better reflect the multi-ethnic nature of the communities they serve . Minorities must also integrate into their communities. Other recommendations include controlling hate speech, promoting empowerment through education and providing adequate housing and access to health services.

Literature http://www.nationalism.org/vvv/skinheads.htm – Victoria Vanyushkina “Skinheads” http://www.bahai.ru/news/old2001/racism.shtml – Statement of the Baha’i International Community at the World Conference against Racism, racial discrimination, xenophobia and related intolerance (Durban, August 31 - September 7, 2001) http://www.lichr.ee/rus/statyi/9nov.htm - Larisa Semenova “Silence Kills” http://www. un.org/russian/documen/convents/raceconv.htm – International Convention on the Elimination of All Forms of Racial Discrimination http://ofabyss.narod.ru/art34.html – David Myatt “Why is racism right?” http://www.ovsem.com/user/rasnz/ – Maurice Olender “Racism, Nationalism” http://www.segodnya.ru/w3s.nsf/Archive/2000_245_life_text_astahova2.html – Alla Astakhova “Ordinary Racism” http: // www.1917.com/Actions/AntiF/987960880.html - Racism in the USA http://www.un.org/russian/conferen/racism/indigenous.htm - Racism and indigenous peoples http://iicas.org /articles/17_12_02_ks.htm – Vladimir Malakhov “Racism and migrants” http://www.un.org/russian/conferen/racism/minority.htm – Multi-ethnic states and the protection of minority rights

...). Thus, it would be unfair to say that fascism was an exception to the rule and an accident. The resolution adopted on the report of G. Dimitrov at the VII Congress of the Comintern defined fascism as a political system of an open terrorist dictatorship, in the establishment of which capitalism seeks its salvation; as an open, terrorist dictatorship of the most reactionary, chauvinistic...

Than “I”, it makes the worldview more multidimensional, holistic, and therefore more adequate to reality. Chapter 2. State legal regulation of the problems of tolerance in modern society 2.1 Analysis of legal acts on the problems of tolerance In the Declaration on the Elimination of All Forms of Discrimination Based on Religion or Belief, which was adopted by the UN General Assembly on 25 ...

In the modern world, we often encounter problems in society: various social conflicts between individuals or certain groups of people, social stratification, divergent political views, gender inequality, etc. However, along with all the problems in society, one of the most global is racism in modern society.

Word « racism » was first recorded by the French dictionary of Larousse in 1932 and was interpreted as “a system asserting the superiority of one racial group over others.” Its current meaning is unchanged, but in political discourse it sometimes expands, complementing the racial criterion of superiority with ethnic, religious or other ones. The book “Racism” by the French philosopher Albert Memmi made a great contribution to the definition of the modern concept of racism.

The International Convention on the Elimination of All Forms of Racial Discrimination defines racial discrimination as follows: any distinction, exclusion, restriction or preference based on race, colour, descent, national or ethnic origin, having the purpose or effect of destroying or diminishing the recognition, enjoyment or implementation on an equal basis of human rights and fundamental freedoms in political, economic, social, cultural or any other areas of public life.

Ideas about the inherent inequality of different races appeared a long time ago. Back in the 16th-17th centuries, a hypothesis appeared that traced the origin of blacks to the biblical Ham, cursed by his father Noah, which was a justification for the conversion of blacks into slavery.

An attempt to substantiate racism from a scientific point of view was made by the French historian Joseph de Gobineau, who identified the Nordic race as the dominant race - tall, pale-skinned blonds with an elongated face and blue eyes.

Later, this teaching formed the basis of the official ideology of the Third Reich, when the Aryans, considered the descendants of the Nords, were proclaimed the superior race. We know from history what this interpretation of Gobineau’s theory led to: the mass extermination of Jews in ghettos, forced sterilization of Roma, genocide against the Slavs.

In the last few years, conflicts based on interethnic hatred have greatly intensified. When you go out into the street now, you can meet representatives of racist, nationalist, fascist, and neo-Nazi groups. Football groups also stand apart, which lately have linked interethnic strife with their favorite sport, homeland, justice and everything else possible. These include skinheads. Skinheads are representatives of marginal informal associations, usually of the far-right, extreme nationalist persuasion. The appearance of skinheads: checkered shirts, denim jackets, thin suspenders and rolled-up jeans (the latter have become a kind of “calling card” of the style).

There is a law against racism in Kazakhstan. Article 164 of the Criminal Code of the Republic of Kazakhstan threatens punishment for infringement of the rights of racial minorities. Despite this, conflicts of a racist nature break out. Here are recent examples, just from the world of football. Former striker of the Kazakh football club Atyrau Michael Antoine-Curier said that he encountered racism during his performance in the KPL. “I have really bad impressions of Kazakhstan. There's racism everywhere. I don't want to go back there. “It’s not just the fans who are racist there, it’s just everywhere,” said the Frenchman.” According to Antoine-Curier, Atyrau fans even met with the management, demanding that there be no black players on their team. Another racial conflict was noticed between athletes right on the football field, where a Kazakh player insulted a football player from Africa, pointing out his race.

It is worth noting that such cases occur not only in the CIS countries, where people with dark skin are not frequent guests, but in Europe and America.

Today, football is fighting this social problem with all its might. In recent years, eliminating racism, discrimination and intolerance in football has become a priority for UEFA. The European Football Union makes the most of its widest possible platforms to firmly declare: "No to Racism" (#NOTORACISM). The organization holds events and distributes publications calling for total rejection of all forms of racism and discrimination and respect for differences. Numerous events take place throughout the continent and include seminars, round tables, and mini-tournaments. They involve fans, clubs, national associations, ethnic minorities and youth organizations.

The fight against racial discrimination is the goal of all democratic states. Restricting human rights and freedoms contradicts the values ​​of modern society. Between 1951 and 1995, international organizations adopted a number of documents condemning and prohibiting discrimination on any basis (racial, sexual or religious). The non-deprivation clause is found in the European Convention on Human Rights. In many modern countries, mass rallies and speeches are held on the International Day against Racial Discrimination (March 21).

Here are examples of the fight against racism and racial discrimination:

The UN General Assembly at its 25th session (1970) adopted a resolution proclaiming “the firm determination to achieve the complete elimination of racial discrimination and racism, against which the conscience and sense of justice of all mankind rebel.”

In 1966, the General Assembly established the International Day for the Elimination of Racial Discrimination.

The General Assembly proclaimed 2001 “International Year of Mobilization to Combat Racism, Racial Discrimination, Xenophobia and Related Intolerance.”

In 2001, the General Assembly held hearings of the Committee on the Elimination of Racial Discrimination, where it was noted that efforts to combat racism and racial discrimination were now in their third decade.

In the fight against racism, social work represents social prevention and promotion of racial equality. Prevention has a special place. It is with the help of preventive measures that it is possible to eliminate the social problems of an individual or a group of people during the period of the emergence of the problem, thereby creating the basis for reducing the growth rate of the problem field of society. In general, social prevention can be represented as a set of state, public, organizational and educational measures aimed at eliminating or neutralizing the main causes and conditions that cause various kinds of social deviations of a negative nature, in this case, hostility towards other races.

Prevention conveys the idea that all people, regardless of skin color, are equal.

It is carried out with the aim of educating that racism is the scourge of modern society, which adheres to “the principle according to which the moral, social or political significance of a person is attributed to his origin; the principle that intellectual qualities and character traits are generated and transmitted by the internal bodily structure. Like any form of determinism, racism denies that special property that distinguishes man from all living beings - his ability to think. It ignores two aspects of human life, reason and choice, in other words, consciousness and morality, replacing them with bodily predestination...”

Social prevention may look like a set of activities aimed at populations that do not have or have a false understanding of race. This form is the most widespread, non-specific, using mainly pedagogical, psychological and social influence.

Forms of preventive work include education, conversations, counseling, social therapy, entertainment and leisure therapy. Prevention should be applied in all areas of life: in the family, in the educational environment, in public life in general.

Propaganda in social work is a set of activities and projects in defense of racial minorities. Creation and development of materials such as videos, billboards, etc. showing and proving that skin color does not affect intellectual abilities, physical performance and much more, and also that, regardless of race, people can live in peace and harmony. Propaganda carries the idea of ​​equality, for which such personalities as the scientist and traveler N. N. Miklouho-Maclay, the most famous African-American Baptist preacher Martin Luther King, and the South African statesman and political figure Nelson Mandela fought.

In conclusion, I would like to remind you that racism is nothing more than a manifestation of human limitations and stupidity. Among other races and nationalities, there are a lot of talented and highly intelligent people whose contribution to the development of science, sports, culture and art is no less than their white counterparts: Nelson Mandela, Muhammad Ali, Mahatma Gandhi, Toni Morrison, May Carol Jamison, Derek Walcott , Granville Woods and many others are the ones who will make you change the idea of ​​white supremacy.

List of sources used

1. Large up-to-date political encyclopedia

2. Large illustrated encyclopedic dictionary (authorized translation of Philip’s Millenium Encyclopedia), M., Astrel, 2003

3. Twenty-fifth session on the UN website.

4.Report of the Committee on Racial Discrimination, 58th and 59th UN sessions

5.Express.co.uk.

6. Malakhov V. S. The modest charm of racism

7. Rand A. About racism // URL: http://thefreeman.ru/rasizm/

8. Schieder L. Encyclopedia of the Third Reich. NY.

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ABSTRACT

on the topic of: "The current stage of human development.The danger of racism»

Completed by: Ivanov A.A.

1st year student

Checked by: Popov A.S.

Moscow, 2017

• Introduction
• 1. Modern civilizations
• 3. Races
• 5. Race and racism
• Conclusion

Introduction

We live in a world of scientific and technological progress. Modern technologies are developing very quickly, and humanity is gradually increasing its influence on the world around us. The biosphere is gradually being transformed - the shell of life on planet Earth; we are forming a new shell - the sphere of reason and new technologies, or in other words, the noosphere. Humanity has become a strong geological force that has greatly changed the world. At the moment, there are 3 races of people: Caucasian, Mongoloid, Negroid. Unfortunately, relations between races leave much to be desired. In our time, the problem of racism remains relevant.

Modern humanity is more than 6 billion earthlings, thousands of large and small nations, more than one and a half hundred states; this is a variety of economic structures, forms of socio-political and spiritual life.

One of the reasons for such diversity is the difference in natural conditions and the physical environment of people. These conditions affect many aspects of social life, but primarily human economic activity. In ancient times, climate, soil fertility, and vegetation predetermined the methods of cultivating the land and raising livestock, stimulating the creation of certain tools and the production of various products. Natural conditions affect not only the nature of the home, styles of clothing, household utensils and military weapons. The natural environment influenced the political structure of states, the relationship between people, and the emerging forms of property

In fact, why did private ownership of land appear in Ancient Greece and Rome? Among a number of other reasons, natural conditions contributed to this. The varied landscape: mountains, valleys, forests, many small rivers made it difficult for the ancient Greeks and Romans to form large communities. Hard soils required hard labor for farmers; harsh winters prompted them to take care of creating reserves of food and seeds for the future harvest. All this forced us to rely primarily on our own strength.

Along with natural conditions, the diversity of social life is associated with the historical environment of the existence of societies, which develops as a result of their interaction with other tribes, peoples, and states. Here is what G. Plekhanov wrote about this: “Since almost every society is influenced by its neighbors, we can say that each society, in turn, has a certain social, historical environment that influences its development. The sum of the influences experienced by any given society from its neighbors can never be equal to the sum of the same influences experienced by other societies at the same time. Therefore, every society lives in its own special historical environment, which can be - and indeed often is - very similar to the historical environment surrounding other peoples, but is never identical with it. This introduces an extremely strong element of diversity... into the process of social development

1. Modern civilizations

Now, like many centuries ago, humanity is represented by two main types of civilizations, rooted in the distant past.

The first type of civilizations is traditional societies. They originate in ancient Eastern civilization, where the land and irrigation system were the property of the community. Each family had a certain plot of land, which was given to it for temporary use. Extensive technology dominated, aimed mainly at mastering external natural processes. Man coordinated his activities with the rhythms of nature, adapting to the environment as much as possible. It is no coincidence that, for example, the principle of “wu wei” among the ancient Chinese demanded non-interference in the course of natural processes.

This type of society, called traditional, has survived to this day. It is represented by many “third world” states: countries of Asia and Africa that relatively recently freed themselves from colonial oppression. And today, among the spiritual values ​​in them, one of the leading places is occupied by the attitude towards adaptation to natural conditions; the desire for their purposeful transformation is not encouraged. Activity directed inward to self-contemplation is valuable. Traditions and customs passed on from generation to generation are of particular importance. In general, the value-spiritual sphere of human existence is placed above the economic one.

However, the extensive technologies that predominated in the economic activities of the eastern peoples, which in the early period of the existence of traditional societies contributed to their economic progress, later began to slow it down, causing not only the gradual depletion of natural resources, but also stagnation in the development of technology. These factors explain the economic backwardness characteristic of a number of Third World countries today.

Religion plays a major role in the social life of these countries. In countries where the dominant religion is Islam, the idea of ​​reviving Islamic civilization is being put forward, the basis of which can be the moral and spiritual values ​​preached by this faith.

Researchers call Western civilization differently: technogenic, industrial, scientific and technical. Western society is in many ways the opposite of traditional society, although it also has quite deep historical roots.

This civilization has existed for just over 300 years. The intensive production that has developed in the European region required the utmost strain of the physical and intellectual forces of society, constant improvement of tools and methods of influencing nature.

In a traditional society, collective forms of human coexistence are of paramount importance. Western civilization put forward an independent, autonomous individual as the most important value, which served as the basis for the development of ideas about human rights, civil society and the rule of law.

Scientific discoveries and technical innovations made it possible to establish mass production. The industrial world sought to increase volumes, speeds, and capacities.

By mid-century, industrial civilization had transformed into a society of mass production and consumption.

“Every industrial society, regardless of whether it is capitalist or socialist, Eastern or Western, is guided by certain principles. Standardization, centralization, maximization, gigantomania, disinformation, specialization, synchronization—aliens from Mars would find the same thing everywhere.” O. Toffler is an American scientist.

Currently, along with mass production, small-scale production is increasingly occupying a stronger position. Communication opportunities are expanding: multi-channel and satellite television, various printed publications designed for a wide variety of reader groups, personal computers. Ethnic and cultural differences are no longer considered as an obstacle to the development of society.

So, humanity is “on the road again.” Does this mean that all problems, at least for those entering the stage of post-industrial development, have been solved? No. New difficulties and dead ends arise. But the most dangerous are those that affect all of humanity: the environmental crisis, the growth of weapons and their improvement, the demographic explosion.

The idea of ​​a diverse society does not contradict the idea of ​​the unity of humanity. Increasingly strengthening and expanding economic, political and cultural ties, helping to overcome disunity, form in people a sense of belonging to a single human family. The French thinker of the first half of our century, Teilhard de Chardin, expressed this feeling this way: “For several generations, all kinds of economic and cultural ties have been formed around us, increasing exponentially. Now, in addition to bread... every person daily demands his portion of iron, copper and cotton, his portion of electricity, oil and radium, his portion of discoveries, cinema and international news. Now it is no longer just a field... but the whole Earth is required to supply each of us... There is no future for man expected as a result of evolution, apart from his association with other people.”

2. Modern civilization and political life

Politics translated from Greek means state affairs, the art of government.

In any heterogeneous society, where there are various conflicting interests of nations, social strata, classes. There is a need to regulate the relations between them, and therefore the activities of the state. After all, the state, as a rule, has performed and continues to perform a number of socially significant functions, and primarily such as maintaining public order and stability in society; taking advantage of existing opportunities for economic development; protecting the country's security. The state performs these functions thanks to specially developed measures, a political line that includes goals, objectives, means and ways to achieve the goals. This is the meaning of the concept of politics in the narrow sense of the word.

To carry out socially significant matters, the modern state has legislative bodies - parliaments; executive - governments and subordinate ministries and departments; judicial and other law enforcement agencies - the prosecutor's office, the police. The state is the main political institution of power.

The foreign and domestic policies of the state to a greater extent represent, express and protect the interests of some classes, nations, social groups and strata, and to a lesser extent - others. As a result, some classes and social groups have power, while others strive for power and make certain demands on it. A special type of relationship arises between them - political relations related to issues of state power. When, for example, Swiss manufacturing workers, through trade unions, negotiated with individual entrepreneurs and achieved a world-record increase in hourly wages, then there is an economic relationship. But when trade unions, on behalf of workers, came forward to the state with the initiative to introduce such payment at all manufacturing enterprises, they entered the sphere of political relations.

Political life is also regulated by moral norms. For centuries it was believed that politics is a dirty business, but today the need for moral behavior in the field of politics, a return to such moral guidelines as conscience, honor, and nobility, is increasingly realized.

The subjects of politics are both individuals and social groups, layers, classes, nationalities, nations, and they always bring into politics part of their inner world - hopes, aspirations, interests, ideas about the meaning of life and happiness, which are reflected in the political culture, in political views, in political platforms and programs, in political decisions, in relation to political norms and in political behavior.

Political culture is an extremely important component of the political system, since the world of politics does not exist without a person endowed with consciousness. The effectiveness of politics, and therefore the life of society as a whole, its progress, depends on what political and moral principles a person chooses in the process of political activity.

As a result of the interaction of these components of the political system, a certain political order, or political regime, develops in society. History knows democratic, authoritarian and totalitarian regimes.

The democratic order is recognized as the most progressive of them, as it creates conditions for genuine personal freedom, creativity and self-expression in all spheres of activity. The democratic regime prevails today in many countries of the world, and it has the following most characteristic features: election to government bodies; constitutional state; division of state powers into legislative, executive and judicial; a wide range of rights and freedoms of citizens, their guarantees and protection; the activities of non-governmental socio-political organizations as equal partners of the state; political pluralism; full transparency; ample opportunities for individuals to influence the process of making and implementing government decisions.

An authoritarian regime is based on the power of some authority. Under such a regime, the executive branch reigns supreme. Although the parliament remains, a significant part of it is not elected, but appointed. The main methods of government activity are commands and orders. A person loses the ability to make independent judgments and actions, blindly submitting to authority.

A totalitarian regime is the political domination of a group of individuals headed by a leader. The main features of this regime: comprehensive control over the life of society, the absence of real rights and freedoms, and democratic organizations; suppression of opposition; repression; militarization of social life; the dominance of a single universally binding ideology.

The political system has a purposeful impact on the development of society, all its spheres, that is, it controls it. The essence of management lies, first of all, in determining the goals of development of society, each of its spheres; accordingly, the internal - economic, social, national, cultural - policy of the state and external - in the field of development of relations between different countries are formed. The development of goals is usually carried out by political parties. After winning elections to parliament, her political course takes on the character of generally binding state orders, based on the coercive power of the state.

Government bodies, being the most important lever of influence on social processes, mobilize society to implement decisions made. The main functions of the management process are processing and using information, making and implementing decisions, and monitoring their implementation.

3. Races

Since the 17th century, many different classifications of human races have been proposed. Most often, three main, or large, races are distinguished: Caucasian (Eurasian, Caucasian), Mongoloid (Asian-American) and Equatorial (Negro-Australoid).

The Caucasian race is characterized by fair skin (with variations from very light, mainly in Northern Europe, to dark and even brown), soft straight or wavy hair, horizontal eye shape, moderately or strongly developed hair on the face and chest in men, noticeably protruding nose, straight or slightly sloping forehead.

Representatives of the Mongoloid race have skin color ranging from dark to light (mainly among North Asian groups), hair is usually dark, often coarse and straight, the protrusion of the nose is usually small, the palpebral fissure has an oblique cut, the fold of the upper eyelid is significantly developed and, in addition, In addition, there is a fold (epicanthus) covering the inner corner of the eye; the hairline is weak.

The equatorial, or Negro-Australoid race is distinguished by dark pigmentation of the skin, hair and eyes, curly or wide-wavy (Australian) hair; the nose is usually wide, slightly protruding, the lower part of the face protrudes.

Each large race is divided into small races, or anthropological types. Within the Caucasoid race, the Atlanto-Baltic, White Sea-Baltic, Central European, Balkan-Caucasian and Indo-Mediterranean minor races are distinguished. Nowadays, Caucasians inhabit virtually all inhabited land, but until the mid-15th century - the beginning of the great geographical discoveries - their main range included Europe, North Africa, Western and Central Asia and India. In modern Europe, all minor races are represented, but the Central European variant predominates numerically (often found among Austrians, Germans, Czechs, Slovaks, Poles, Russians, Ukrainians); in general, its population is very mixed, especially in cities, due to relocations, miscegenation and the influx of migrants from other regions of the Earth.

Within the Mongoloid race, the Far Eastern, South Asian, North Asian, Arctic and American small races are usually distinguished, and the latter is sometimes considered as a separate large race. The Mongoloids populated all climatic and geographical zones (North, Central, East and Southeast Asia, the Pacific Islands, Madagascar, North and South America). Modern Asia is characterized by a wide variety of anthropological types, but various Mongoloid and Caucasian groups predominate in numbers. Among the Mongoloids, the most common are the Far Eastern (Chinese, Japanese, Koreans) and South Asian (Malays, Javanese, Sundae) minor races; among the Caucasians, the Indo-Mediterranean races are most common. In America, the indigenous population (Indians) is a minority compared to various Caucasian anthropological types and population groups of representatives of all three major races.

The equatorial, or Negro-Australoid, race includes three small races of African Negroids (Negro, or Negroid, Bushman and Negrillian) and the same number of Oceanic Australoids (Australian, or Australoid, race, which in some classifications is distinguished as an independent large race, as well as the Melanesian and Veddoid). The range of the equatorial race is not continuous: it covers most of Africa, Australia, Melanesia, New Guinea, and partly Indonesia. In Africa, the Negro small race numerically predominates; in the north and south of the continent, the proportion of the Caucasian population is significant.

In Australia, the indigenous population is a minority compared to migrants from Europe and India; representatives of the Far Eastern race (Japanese, Chinese) are also quite numerous. In Indonesia, the South Asian race predominates.

Along with the above, there are races with a less definite position, formed as a result of long-term mixing of the population of individual regions, for example, the Lapanoid and Ural races, combining the features of Caucasoids and Mongoloids, or the Ethiopian race - intermediate between the Equatorial and Caucasian races.

4. Origin of human races

The races of man appear to have appeared relatively recently. According to one of the schemes, based on molecular biology data, the division into two large racial trunks - Negroid and Caucasoid-Mongoloid - most likely occurred about 100 thousand years ago, and the differentiation of Caucasoids and Mongoloids - about 45-60 thousand years ago. Large races were mainly formed under the influence of natural and socio-economic conditions during the intraspecific differentiation of already established Homo sapiens, starting from the Late Paleolithic and Mesolithic, but mainly in the Neolithic. The Caucasoid type was established from the Neolithic, although some of its features can be traced in the Late or even Middle Paleolithic. There is virtually no reliable evidence for the presence of Mongoloids in East Asia during the pre-Neolithic era, although they may have existed in North Asia as early as the Late Paleolithic. In America, the ancestors of the Indians were not fully formed Mongoloids. Australia was also populated by racially “neutral” neoanthropes.

According to the theory of polycentrism, modern human races arose as a result of a long parallel evolution of several phyletic lines on different continents: Caucasoid in Europe, Negroid in Africa, Mongoloid in Central and East Asia, Australoid in Australia. However, if the evolution of racial complexes proceeded in parallel on different continents, it could not be completely independent, since the ancient protoraces had to interbreed at the boundaries of their ranges and exchange genetic information. In a number of areas, intermediate small races formed, characterized by a mixture of characteristics of different large races. Thus, the South Siberian and Ural minor races occupy an intermediate position between the Caucasoid and Mongoloid races, the Ethiopian races between the Caucasoid and Negroid races, etc.

From the standpoint of monocentrism, modern human races formed relatively late, 25-35 thousand years ago, in the process of settlement of neoanthropes from the area of ​​their origin. At the same time, the possibility of crossing (at least limited) of neoanthropes during their expansion with displaced populations of paleoanthropes (as a process of introgressive interspecific hybridization) with the penetration of alleles of the latter into the gene pools of neoanthrope populations is also allowed. This could also contribute to racial differentiation and the stability of certain phenotypic traits (like the spade-shaped incisors of the Mongoloids) in the centers of race formation.

There are also concepts that compromise between mono- and polycentrism, allowing for the divergence of phyletic lines leading to different large races at different levels (stages) of anthropogenesis: for example, Caucasoids and Negroids, who are closer to each other, already at the stage of neoanthropes with the initial development of their ancestral trunk in the western part of the Old World, while even at the stage of paleoanthropes the eastern branch could have separated - the Mongoloids and, perhaps, the Australoids.

Large human races occupy vast territories, covering peoples who differ in level of economic development, culture, and language. There are no clear coincidences between the concepts of “race” and “ethnicity” (people, nation, nationality). At the same time, there are examples of anthropological types (small and sometimes large races) that correspond to one or more close ethnic groups, for example, the Lapanoid race and the Sami. Much more often, however, the opposite is observed: one anthropological type is widespread among many ethnic groups, as, for example, in the indigenous population of America or among the peoples of Northern Europe. In general, all large nations, as a rule, are heterogeneous in anthropological terms. There is also no coincidence between races and language groups - the latter arose later than the races. Thus, among the Turkic-speaking peoples there are representatives of both Caucasians (Azerbaijanis) and Mongoloids (Yakuts). The term “races” is not applicable to language families - for example, we should not talk about the “Slavic race”, but about a group of related peoples speaking Slavic languages.

5. Race and racism

civilization humanity racism

Many racial characteristics have adaptive significance. For example, among representatives of the equatorial race, dark pigmentation of the skin protects against the burning effects of ultraviolet rays, and the elongated proportions of the body increase the ratio of body surface to its volume and thereby facilitate thermoregulation in hot climates. However, racial characteristics are not decisive for human existence, therefore they in no way indicate any biological or intellectual superiority or, on the contrary, inferiority of a particular race. All races are at the same level of evolutionary development and are characterized by the same species characteristics. Therefore, the concepts of the supposed inequality of human races in physical and mental relations (racism), put forward since the mid-19th century, are scientifically untenable. Racism has distinct social roots and has always been used as a justification for violent land grabs and discrimination against indigenous peoples. Racists usually ignore the fact that the differences between the achievements of different peoples are entirely explained by the history of their cultures, depending on external factors, on their historically changing role. It is enough to compare the level of cultural development of the population of Northern Europe today and in the era of the great civilizations of the past in Mesopotamia, Egypt, and the Indus Valley.

Despite the fact that the scientific attempt to substantiate racism has shown its complete failure, racism has not ceased to exist. The reason for this is the social and psychological properties of both the individual and groups, which are affected by mechanisms that promote competition, and then hostility between different groups.

The emergence of racism in society is based on a number of reasons, some of which are the mentality of a given ethnic group, others are economic factors and the standard of living in the state. Also of great importance are the social factors of the low level of culture and awareness of the country's citizens, which are additional catalysts for racism. However, this allows us to assert that the problem of racism can be compensated and quite successfully solved with an integrated approach of government structures and management tools that take into account all influencing factors.

Conclusion

Human races are systematic divisions within the species Homo sapiens. The concept of “race” is based on the biological, primarily physical, similarity of people and the commonality of the territory (area) they inhabit in the past or present.

Most often, three main, or large, races are distinguished: Caucasian (Eurasian, Caucasian), Mongoloid (Asian-American) and Equatorial (Negro-Australoid). Each large race is divided into small races, or anthropological types.

There are two main hypotheses for the origin of human races - polycentrism and monocentrism.

According to the theory of polycentrism, modern human races arose as a result of a long parallel evolution of several phyletic lines on different continents: Caucasoid in Europe, Negroid in Africa, Mongoloid in Central and East Asia, Australoid in Australia.

From the standpoint of monocentrism, modern human races formed relatively late, 25-35 thousand years ago, in the process of settlement of neoanthropes from the area of ​​their origin.

There are also concepts that compromise between mono- and polycentrism, allowing for the divergence of phyletic lines leading to different large races at different levels (stages) of anthropogenesis.

Large human races occupy vast territories, covering peoples who differ in level of economic development, culture, and language. There are no clear coincidences between the concepts of “race” and “ethnicity” (people, nation, nationality). In general, all large nations, as a rule, are heterogeneous in anthropological terms. There is also no coincidence between races and language groups - the latter arose later than the races.

Many racial characteristics have adaptive significance and are not decisive for human existence, therefore they in no way indicate any biological or intellectual superiority or, on the contrary, inferiority of a particular race. All races are at the same level of evolutionary development and are characterized by the same species characteristics. Therefore, the concepts of the supposed inequality of human races in physical and mental relations (racism), put forward since the mid-19th century, are scientifically untenable. Racism has distinct social roots and has always been used as a justification for violent land grabs and discrimination against indigenous peoples. Racists usually ignore the fact that the differences between the achievements of different peoples are entirely explained by the history of their cultures, depending on external factors, on their historically changing role.

List of sources used

1. Georgievsky, A.B. Darwinism: Textbook. manual for students of biology. and chem. specialist. ped. Institute / A.B. Georgievsky. - M.: Education, 1985. - 271 p.

2. Iordansky, N.N. Evolution of life: Textbook. aid for students higher ped. textbook establishments / N.N. Jordan. - M.: Academy, 2001. - 432 p.

3. General biology: Textbook. for 10 - 11 grades. with depth studying biology at school. / L.V. Vysotskaya, S.M. Glagolev, G.M. Dymshits et al.; Under. ed. VC. Shumny and others - 3rd ed., revised. - M.: Education, 2001. - 462 p.

4. Paramonov, A.A. Darwinism: Textbook. biol manual specialist. for pedagogical students in-tov / A.A. Paramonov. - M.: Education, 1978. - 335 p.

5. Yablokov, A.V. Evolutionary doctrine: Textbook. manual for university students / A.V. Yablokov, A.G. Yusufov. - 2nd ed., revised. and additional - M.: Higher School, 1981. - 343 p.

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– a set of anti-scientific concepts, the basis of which are the provisions on the physical and mental inequality of human races and the decisive influence of racial differences on the history and culture of society, on the primordial division of people into higher and lower races, of which the former are supposedly the creators of civilization, called to dominate, and the latter are incapable of creating and mastering high culture and are doomed to exploitation. In modern life, racism makes itself felt in various areas of our lives, affecting not only everyday ideas, but also the sphere of politics and even science. To understand in detail what racism is, you need to at least briefly consider its ideology. Why is racism right? Ideologists of racism believe that racism is right because racism is the will of Nature. Racists do Nature's work, they contribute to her, helping to preserve the most important of her creations, which she has developed over many millennia. Thus, racism helps and supports further evolution, helps the development of separately existing races.

The main idea of ​​racist ideology is the existence of higher races on the planet, called to create and rule, and lower races, called to obey the higher ones.

A slightly different view of racism is expressed as follows: our planet, which we call Earth, is, or rather was, a place where Nature tried to maintain balance. In terms of our human species, the balance of Nature is the division of races, with each race having its own territory in which it can live and flourish. By mixing races we have profoundly upset this balance. Racism is the only way to restore natural balance and thus continue the separate development of races. Anyone who is against racism for any reason, for any motive, is simply ignorant. Here is another important component of the theory of racism - this is the assertion that people of different races cannot coexist within the same state.

Forms of manifestation of racism at the present stage

Skinheads

By the beginning of the '70s, a general appearance and attributes had developed - shaved heads, heavy boots, suspenders, tattoos, etc. - symbolizing the angry rebellion of young children, mainly from the working class, against the bourgeois system.

"Honor and Blood"

The main organization of skinheads is considered to be "Honor and Blood", a structure founded in 1987 by Ian Stewart Donaldson - on stage (and subsequently) performing under the name "Ian Stewart" - a skinhead musician who died in a car accident in Derbshire at the end of 1993. In an interview with one of the newspapers, he once said: “I admire everything that Hitler did, except for one thing - his defeat.”

Stuart's legacy, "Honor and Blood" (the name is a translation of the SS motto) lives on to this day. It is not so much a political organization as a “neo-Nazi street movement.” Having spread throughout Europe and the USA, “Blood and Honor” today acts as a parent organization uniting more than 30 skin rock bands, publishes its own magazine (with the same name), and widely uses modern means of electronic communication, disseminating its ideas throughout the world. Their audience numbers several thousand users. Attacks on foreigners and homosexuals, desecration of synagogues and Jewish cemeteries became a common manifestation of the activities of skinheads. A protest march against racial violence in south-east London was interrupted by a sudden attack by the skins, who pelted the demonstrators with stones and empty bottles. Then, on the evening of September 11, 1993, 30 neo-Nazi skinheads marched down one of the streets, which is considered the heart of the Asian district, smashing store windows and shouting threats to residents. “We have been deprived of what belongs to us,” one of the participants declared a few days later, “but we are entering the battle again!” Although recently many sociologists have noted the decline of the movement, however, most researchers of this phenomenon believe that it represents something more than a passing fad, which is confirmed by more than twenty years of its existence, with periodic ups and downs. It, however, continues to resonate among young people and attract them into its ranks.

In addition to youth organizations, representatives of many political forces in various European countries were also seen in various racist statements and actions. Here is a short list of these political parties:

Belgium - Vlaams Block;

Czech Republic - Republican Party;

France - French and European Nationalist parties;

Germany - Free German Workers' Party; German National Democratic Party;

Hungary - Party of Hungarian Interests;

Italy - Italian Social Movement;

The cause of racism is not skin color, but human thinking. Therefore, the cure for racial prejudice, xenophobia and intolerance must be sought first of all in getting rid of the false ideas that for so many millennia have been the source of incorrect concepts about the superiority or, conversely, the inferior position of various groups among humanity. The Universal Declaration of Human Rights proclaims that all human beings are born free and equal in dignity and rights and that everyone is entitled to all the rights and freedoms set forth therein, without distinction of any kind, in particular without distinction as to race, color skin or national origin. All persons are equal before the law and are entitled to the equal protection of the law against all discrimination and against all incitement to discrimination.

Any theory of superiority based on racial difference is scientifically false, morally reprehensible, and socially unjust and dangerous. There can be no justification for racial discrimination anywhere, either in theory or in practice.