Although the pace of change has been slow, the long history of Black Tunisian cultural resistance, as well as grassroots pressure, has made some inroads against racism — the most visible of which is the civil society push that in 2018 led the Tunisian parliament to pass a law criminalizing racial discrimination, the first such legislation in the Arab world.
The recent BLM protests are the latest example of how post-revolutionary Black Tunisian activism has brought repressed issues of race and racism to the surface.
Now, the work of urgently integrating anti-racism into the civil society agenda continues — as part of a broader struggle to ensure Tunisia’s ongoing transition to a more democratic, egalitarian society in which equal rights for minority populations are upheld.
I made sure to say that I wanted to talk about my experiences with racism.
It felt taboo, at first, to type the string of words into Google: «Black woman therapist Toronto.» I sent emails to the first few therapists I found but didn’t get a response.
More professionals in the industry are learning that when it comes to mental health we cannot exclude the effects of racism, homophobia, Islamophobia, bigotry and the whole list.
Sonny Berenson, a therapist who has worked as an artist and community facilitator in Toronto, believes that «it is totally fair for clients to ask the racial or ethnic background of a therapist,» including a therapist’s understanding and experience with culture, racism, sexism, homophobia, transphobia in their practice.
We try to remove the stigma that makes it taboo and look instead at how porn affects the brain, and how it impacts relationships and society. »We are anti-porn and also definitely anti-shame.
As for the politics of anti-racism, Jilani believes that voters should focus on the substantive ways that a politician’s actions affect marginalized groups. »As obnoxious, offensive, and racist as it is to dress up in a Klan hood and don blackface, these are symbolic acts,« he writes. »Northam did not promote or pursue policy decisions to harm the lives of African Americans.
This is how racism works.
As such, darker skinned black people can experience both racism and colorism.
This subject remains taboo, as colorism is the result of centuries of white supremacy in America, where lightness of skin has associations with wealth and power.
That so many Americans impacted by racism can also be impacted by colorism is an issue rarely discussed, but the impacts are profound.
Other unacceptable conversations include drugs, sex and parenting techniques, with Brits going as far as to say discussing these ‘taboo’ subjects leaves them feeling ‘anxious’ and ‘nervous’.
I grew up in south-east London – in an Indian-Punjabi household – not far from where the black teenager Stephen Lawrence was killed by white racist thugs in 1993 while waiting for a bus. » He was only five years older than I was, and his murder left a mark on my generation. » The old British National Party bookshop was in the same town as my secondary school. » Racism was the backdrop to my teenage years. » But then, for a brief moment, things looked as if they might be changing. » My son was born five years ago, when British society seemed to be embracing diversity and multiculturalism. » Barack Obama was president of the US. » I dreamed that my baby might grow up in a better world than mine, perhaps even a post-racial one. »
I have spent the last few years investigating the tumorous growth of this brand of intellectual racism. » Not the racist thugs who confront us in plain sight, but the well-educated ones in smart suits, the ones with power. » And like Mehler, I’ve encountered tight networks, including academics at the world’s leading universities, who have sought to shape public debates around race and immigration, gently nudging into acceptability the view that «foreigners» are by their very nature a threat because we are fundamentally different. »
After the second world war, race science gradually became taboo. » But one of the key people to have kept his racial worldview intact, Mehler learned, was a shadowy figure called Roger Pearson, who is in his 90s today . » Pearson had been an officer in the British Indian army and then, in the 1950s, worked as managing director of a group of tea gardens in what was then known as East Pakistan, now Bangladesh. » It was around this time that he began publishing newsletters, printed in India, exploring issues of race, science and immigration. »
The public may have assumed that scientific racism was dead, but the racists were always active under the radar
They could review and comment upon each other’s work,» Mehler tells me. » «It was almost like discovering this whole little world inside academia.» These were the people keeping scientific racism alive. »
For those on the political extremes, it’s a waiting game. » If they can survive and maintain their networks, it’s just a matter of time before an entry point opens up once more. » The public may have assumed that scientific racism was dead, but the racists were always active under the radar. » In The Bell Curve , a notorious bestseller, US political scientist Charles Murray and psychologist Richard Herrnstein suggested that black Americans were less intelligent than white and Asian Americans. » A review in the New York Review of Books observed that they referenced five articles from Mankind Quarterly, a journal co-founded by Pearson and Von Verschuer; they cited no fewer than 17 researchers who had contributed to the journal. » Although The Bell Curve was widely panned , Scientific American noted in 2017 that Murray was enjoying «an unfortunate resurgence». » Facing down protesters, he has been invited to give lectures on college campuses across the US. »
Pearson’s Mankind Quarterly remains in print, published by a thinktank calling itself the Ulster Institute for Social Research, and joined by a slew of newer publications – some of them online – looking at similar topics. » Recent articles in the journal include «racism in a world in which racial differences exist» and links between «solar radiation and IQ». » Immigration is a recurrent theme. »
«Why do we still have race science, given everything that happened in the 20th century?» asks US anthropologist Jonathan Marks, who has worked to combat racism within academia. » He answers his own question: «Because it is an important political issue.
Some comedians believe there are limits to who can joke about what, but others say that if we value freedom of speech, no topic should be taboo. »
«In the US, and I suspect other places as well, has been a medium for engaging in ideas that might be dangerous to in a different context.»Comedians like Richard Pryor and Dick Gregory used comedy to investigate, to interrogate our norms — our practices around race and racism. » «More recently, Australian comedian Hannah Gadsby »broke the contract« of comedy with her internationally acclaimed performance Nanette. »
For some, it’s entirely possible to find sexist and racist jokes funny, and to condemn sexism and racism on the whole. » For others, even a chuckle equates to approval. »
« the only real barometer, at the end of the day, will always be the audience’s reaction.»They decide whether you have the credibility and the trust to pull off a joke that’s horrific and offensive and hilarious — or not. » «news, latest-news, Taboo, Harley Breen, WIN Network
Canberra public servant Jemma Irving appears on Thursday night’s episode of Taboo, speaking about how racism has affected her life and her wish to protect her own children from the same treatment she has received. » On the WIN Network show, host Harley Breen asks the so-called taboo questions, breaking stereotypes and misconceptions around touchy subjects. » This week, he sits down with Jemma, 33, and three others subjected to almost everyday, incidental, ingrained acts of discrimination. » They discuss the lasting impact this almost off-hand racism has had on their life. » »I’ve walked into a shop and been ignored and then a woman of Anglo appearance will come in and the shop assistant will say straight away, ‘Oh, hello, can I help you?’,« Jemma said. »My friend and I were having breakfast in the Shire and the waitress took her order and then asked her, ‘What does she want?’. » My friend said, ‘She can order for herself’ and the waitress was like, ‘Oh, I didn’t think she could speak English’. » «I’ve been in a shopping centre with my daughter and someone will think I’ve pushed the pram into them and they’ll tell me to ‘Go back to where I came from’.» Jemma, as a young uni student, was also pushed over, spat on and again told to «go back to where you come from» by a drunk in Newcastle. » Even then, she was almost apologising for his behaviour, because he was intoxicated. » She says the racism was purely and simply based on appearances. » Not on cultural misunderstandings, because she did not know «anything about my culture». » «I grew up white. » This wasn’t about cultural differences.
It was only about how I Iooked,» she said. » Jemma, now a mum of two, was born in South Korea. » She was adopted at four months from an orphanage by a white couple from Barraba in country NSW. » She said she never felt any racism until she moved to bigger cities. » Her adopted father was a farmer and her mother was a school teacher. » She knew she was different but felt protected, known and appreciated in her small-town community. » When she went to university and travelled more, she felt things shift. » It wasn’t headline-grabbing incidents of racism, just a sustained treatment that affected her to her core, but which she more often just brushed off. » Jemma didn’t want to ever see that behaviour visited upon her own children, especially when it was making her question her own self-worth. » «When I became a mum, I didn’t want my kids to feel like that,» she said. » Being on Taboo was almost cathartic, she said, as she felt a kindred spirit with her fellow guests. » «I just felt myself and for the first time I didn’t have to explain racism, they knew,» she said. » Jemma was contacted by the production company behind Taboo when they read an article about her and her experience of racism. » The executive producer also met with her in Canberra to allay any fears she had about the show. » Jemma said appearing on the show had been a «100 per cent» positive experience and made her realise other people‘s racism was not her problem to solve but she did want to speak up and help people understand her reality. »
This might sound taboo, but it’s something most black people have been on the receiving end of.
This activity may lead us to question orthodoxies and challenge taboos, but that is what philosophy is all about.
In fact, it considers ways to counteract racism and stereotyping.
Now we have seen just how far some defenders of the orthodoxy will go to punish taboo violators: if you cross the ideological line, one of the most high-profile news sites in the discipline will accuse you of supporting apartheid and deny you the opportunity to respond.
It’s time to start pushing back against those who use underhanded tactics to enforce taboos — in philosophy and other fields.
Pink motocross gear is not taboo, but outside of a race track no self-respecting racer would be caught dead in pink.
Since then, the presenter has set up Instagram account Mums The Word to tackle the taboos surrounding female fertility and pregnancy complications, especially within the BAME community.
She says: “Fertility is such a taboo subject, even now.
Sarah-Jane has faced her fair share of racism over the years — from being made to feel uncomfortable about her lips by other schoolchildren to being told she is giving “black attitude” and hearing racist jokes dressed up as “banter”.
“Sometimes I think it’s so sad we have to teach kids about racism but on the other hand it’s a good thing.
Encouraging these powerful discussions and creating opportunities for them to occur will begin lifting the “taboo” associated with talking about race in a professional setting.
Many CEOs have put out statements or made pledges to better diversify their ranks in order to assure their stakeholders they’re committed to the fight against racism at home and abroad.
Sean Clare emerged from London lockdown to march in a Black Lives Matter rally for racial equality and smash social taboos.
He said: “Racism is a subject which has been taboo to talk about for a while but it shouldn’t be.
“It’s been something I’ve felt was taboo to talk about and I’ve never felt comfortable doing so even though I have always had strong views on racism.
“I see so many non-black people now coming out and saying they may never fully understand racism but they support us and stand with us.
It’s not always about having to have experienced racism.
The 23-year-old Londoner has previously spoken out against racism when defending Livingston star Marvin Bartley who was subject to appalling abuse after an Edinburgh derby during a spell at Hibs.
“People can have stereotypes, microaggressions and things they say, think or do which they’ve been brought up with and they don’t quite realise that it feeds into racism.
“I’ll be the first to hold my hands up, in this time I’ve learned so much more about racism than I ever have either at school or during the rest of my life.
One thing is for sure: racial preferences are the final taboo of dating, and no one really knows if they’re okay or not.
I’m here to tell you that they aren’t, and they run the risk of veering into racism, fetishisation and the demonisation of other races.
That’s why it’s the final taboo of dating.
If you’re now thinking – but surely a non-white person saying they’d never date a white person is also racist? – step back and think about whether you really think white racism exists.
He said: “All public bodies need to review their equality policies with a special regard to race which is still a taboo subject.
“From my experience, people will generally discuss things like disability and gender, which are very important, but as soon as you mention race they will go quiet and defensive, so race is still a taboo subject and remains one of the ‘uncomfortable truths’.
In The School That Tried To End Racism, US educationalist Mariama Richards conducts her experiment at Glenthorne High School in south London, which has a nearly 50/50 make-up of white and non-white pupils.
Channel 4 series The School That Tried To End Racism, challenges students to explore issues surrounding race and white privilege.
‘It was clear many of the black and minority ethnic pupils have experienced racism,’ says Dr Nicola Rollock, an academic who works on race relations and is an advisor on the show.
Some of the minority children are in tears as they reveal instances of racism.
The School That Tried To End Racism, Thursday, 9pm, Ch4.
She was talking about black-on-black violence — really any crime — that is all too often a taboo subject and one of the most uncomfortable of our many uncomfortable conversations.
With police brutality in the news, parents may be wondering how to talk to their children about racism and White supremacy.
So the first thing that I would also encourage parents to do is to begin to explore their own experiences with racism, potential trauma around that, how they dealt with that, how they currently feel about these experiences, and to get some support around that.
And by doing that, they can be fully present for their kids as they help them navigate the difficult terrain of anti-Blackness and racism in this society.
HN: In the United States, one of the common racial beliefs or ideas out there is this notion that we live in a colorblind society in which race and racism really don’t structure people’s lived experiences.
And so the first thing is that folks need to begin to educate themselves about the role of race and racism, and how it operates throughout history, and operates in our daily lives.
And the other kind of racial colorblindness is this idea of not noticing or seeing racism.
It’s important for people to know that they don’t need to know everything, that they can be open with their child and say, ‘I’m just beginning to explore this myself, but let’s have a conversation. ’ This allows children to know that they can have difficult conversations in the home, and that race is not a taboo topic.
They can then also model empathy for targets of racism, whether it’s at school or something that they hear in public.
Dr. Smith, what can teachers — I’m thinking specifically, teachers and educators of young children — do when they’re asked questions about racism and police brutality?
So when teachers are asked questions about racism and police brutality, they can first and foremost, acknowledge their question.
Engage the child’s current awareness of racism and police brutality.
We know that racism and and perhaps police brutality in different forms… is present in .
The second issue is that these discussions of race, racism and police brutality are emotional conversations that come up in the classroom and can sometimes go sideways — in ways that you’ve never expected.
Teachers can continue to gain skills on how to have these courageous conversations so that they’re not doing harm to students of color, and then also to learn skills to call out racism or microaggressions that could actually happen in the classroom that then can further harm students of color where they feel silenced, invalidated, and not understood.
I would just like to state though, that one thing about the experience of racial discrimination and racism that happens in the black communities — we often lean on each other and we are being both supporters but also grievers at the same time.
And so they are able to get to the nuances of things like structural racism, whereas young kids don’t understand those levels of complexity.
It’s also the notion of listening, providing space for our children no matter what age to say what they’re thinking, what they’re hearing and what’s making sense, and to use this opportunity to be on the lookout for internalized racism.
No one’s going to say it, but I will: You don’t pay Black people enough — or at all — for the emotional labor and anti-racism work that some of you are asking for.
If you read that first line and you’re uncomfortable, this is a good first step to addressing how you’re approaching Black people with anti-racism questions in 2020.
Unless you’ve hired the Black person you’re asking to do so, we shouldn’t be consulting you, your family, friends or our co-workers on what the next steps should be in your personal or professional lives to have accountability for race-related issues or to start your anti-racism work.
Black people aren’t ALL experts on Anti-Racism.
Please keep in mind that some of the folks suggested identify as Black and have every right to decline to do further work for or with you on your anti-racism journey.
Bonus: 15% of the proceeds from certain anti-racism books will be going to Anti-Racism research until June 6.
A recent quote — “Anti Racism is not an identity or a checklist; it’s a practice” — led me to a Youtube video titled “HOW TO USE YOUR PRIVILEGE FOR GOOD.” First off, I love the title in all caps, but the content is even better.
Zara also founded The White Womxn Anti-Racism Alliance .
To find trusted people in your network sharing resources, simply keyword search anti-racism on your Facebook or other social sites.
I went to a workshop with SURJ Baltimore, and two things really stuck with me: 1- White children notice when we don’t discuss skin colors. They learn from that omission —> talking about skin color is taboo.
It’s so important for white children to see dynamic characters of color in stories that have nothing to do with racism. .
Rokhaya Diallo, 42, a journalist who is also one of France’s most prominent anti-racism activists, said she became aware of a shared sense of race only after she became an adult and often found herself the only Black person in an academic or professional setting.
While no one denies the racist history of blackface, the recent wave of scandals, cancellations, and mea culpas in connection with this controversial performative practice suggests a cultural taboo of religious proportions.
Being taboo, they tend to be taken at face value.
Whether the origins of this centuries-old custom have anything to do with racism, however, is much debated.
To ignore the moral difference between a minstrel show, in which white performers in blackface unabashedly promoted racial stereotypes, and cases like Tropic Thunder, The Office, or even Border Morris is hardly a productive way to battle racism.
There are even cases where the assumption of racism is itself implicitly racist.
What about drawing a black cartoon character while white? I would not put it past the woke to demand, in the name of “anti-racism,” that only artists of color should draw characters of color.
I had raised the question of race and racism in Ireland, and Cork in particular, and was abruptly told that these were all “USA issues” that I should now leave behind.
I addressed many of these issues, along with the toxic history of ‘race science,’ in my book Taboo: Why Black Athletes Dominate Sports and Why We’re Afraid to Talk About It.
In essence, in an attempt to destroy the belief that Jews were a coherent ‘race’ with links to the Middle East, which he believed propped up anti-Jewish racism and gave an excuse for Jews to live in a homeland in the Middle East , he pushed the notion that Jews were converts with no ancient links.
It was generally accepted that taboo topics like politics, religion and race were never to be discussed in the workplace — and for good reason.
Bayard Love of The International Civil Rights Center and Museum asks, “Why are you engaging in this conversation about race? If it’s just curiosity, a pet project, a desire to ‘fit in’ or not to look silly, or to feel less guilty, you might want to reconsider.” However, Love encourages those leaders who are earnest about creating real change and better understanding racism.
Bayard Love of The International Civil Rights Center and Museum asks, “Why are you engaging in this conversation about race? If it’s just curiosity, a pet project, a desire to ‘fit in’ or not to look silly, or to feel less guilty, you might want to reconsider.” However, Love encourages those leaders who are earnest about creating real change and better understanding racism.
It provides free educational resources and tools from scholars, activists, historians, and more to help teach everyone how to have conversations regarding race and racism.
Related: How Should You Be Talking With Employees About Racism?US Army Gen.
“Becoming” white did not just offer opportunities, it also meant becoming part of a system of racism.
That’s the nature of systematic racism.
The subject of sex was taboo in polite company and jokes about sex were likely to meet with condemnation, disapproval, and some form of social consequences.
This is why everybody has to pay lip service to Martin Luther King Jr. It’s why every racist policy — and much of our policy certainly is still racist — has to be prefaced with yesbutofcourse language pretending that it’s not and acknowledging that we all now recognize that racism is a Bad Thing.
As a former HR executive, I understand that race, religion and politics are taboo subjects that we’ve learned to avoid – certainly in the workplace.
To find out more, search “TENA My Pelvic Floor Fitness app” or visit tena.co.uk/agelessEnough! It’s time to end the denial, pierce the taboos, raise consciousness about the problem, and confront and criminalize anti-Black racism and discrimination in Morocco.
Racism exists everywhere in the world but varies according to the context.
In the Moroccan context, anti-black racism is pronounced, widespread, and largely denied by non-Blacks despite Morocco’s participation in the trans-Saharan slave trade for 13 centuries, and the socio-economic marginalization of the country’s Black minority until the present day.
At the most basic level of daily life, local activists combatting anti-Black racism in Morocco point out that contempt towards Black Arabs and Black Berbers in Morocco is casually and prominently manifested in the words “white” or non-Black Moroccans—without reflection— commonly use to refer to Morocco’s minority Black population: Al-Abd , Al-Khadem , Al-Hartani and Al-Azzi , Al-Kahlouch .
Yet, many Moroccans deny the charge, utilize the words frequently and freely, and claim that racism doesn’t exist in Morocco.
Morocco is a diverse country and a post-slave society, yet diversity, the history of slavery in Morocco, and the racism and discrimination that is generally inherent in post-slave societies are not taught in schools, adequately addressed in law, nor discussed within most non-Black Moroccan families.
In addition, as if racism and discrimination can only occur within formal institutions and laws designed to segregate and discriminate – Jim Crow, Apartheid –, the Moroccan monarchy and government counter that Moroccan laws criminalize any discrimination between citizens on the basis of colour, and all jobs are open to all groups within the framework of equality.
When pressed about racism and racial discrimination beyond that, authorities assert that activists are inventing problems and promoting fitna .
In 2012, the Moroccan government denied an application to form an association to combat anti-Black racism by claiming that the concept of race does not apply to Moroccan society so racism could not exist there.
Activists also wonder if the monarchy is concerned about the emergence of a full-throttled anti-Black racism social movement that could bleed into the Western Sahara/Southern Provinces conflict that Morocco has been engaged in since the 1970s as most Black Moroccans live in the southern part of Morocco.
Yet, there are national and family silences about slavery and its aftermath – racism – in Morocco.
The topics are taboo.
They have experienced virulent racism and violence in Morocco.
These efforts have yet to yield a civil rights’ social movement devoted to ending anti-Black racism in Morocco, nor even formal civil society associations to advance the same cause.
In contrast, a handful of formal associations have emerged to combat racism in Morocco against Black migrants from Sub-Saharan Africa.
Though, as noted, in 2012, the Moroccan government denied an application to form an association to combat anti-Black racism by claiming that the concept of race does not apply to Moroccan society so racism could not exist there.
In addition, a few high-profile acts of violence – including murder – against Sub-Saharan Africans in Morocco prompted the emergence of campaigns and organizations combatting this form of virulent racism.
Quatabou, anti-Black racism in Morocco feels like it began at the dawn of time and it will be difficult to change.
To stop these verbal assaults, we must break the taboos.
Quatabou notes, progress will require piercing the Moroccan social taboo against discussing slavery and racism:
“Slavery and anti-Black racism are taboo subjects in Morocco.
Moroccans are in huge denial and feel that racism does not exist in Morocco because one, we are all Muslims and Muslims are all brothers; and two, they only acknowledge regional prejudices while minimizing the legacy of slavery and anti-Black racism.
Non-Black Moroccans are not ready for this kind of debate, but we must have it and it’s time they realized that! At a minimum, we need a law criminalizing anti-Black racism in Morocco.”
In response to a question about the lack of mobilization and organizations in Morocco battling against anti-Black racism towards indigenous Black Moroccans, Ms.
However, since the Black Lives Matter movement some black Moroccans have begun to speak out against anti-Black racism in Morocco.
The Moroccan Comedian, writer, and actor Mohamed Bassou, at times, has had to deal with abhorrent racism.
Black Moroccans are outcasts, and it’s very difficult for us to gain visibility or climb the social ladder… For a debate about anti-Black racism to begin in Morocco, there must be a recognition of the extent of the problem.
State and society must recognize the existence of black Moroccans and then work to end racism.
Racism has been a constant obstacle to harmony within her family, so much so that her mother was cut off from her family back in Morocco for over three decades for making the decision to marry a black man.
Griss-Bembe was shocked and traumatized by the vividness of racism in Morocco:
“Again, a root cause of racism is ignorance and the denial of historical processes that made nations what they have become.
Through my work, I was truly hoping to connect communities together, but many black Moroccans deny the very existence of racism or the importance of dealing with racism as an existing and prevailing issue in Morocco.
I believe that black Moroccans have a big responsibility in downplaying the racism they experience every day.
That scourge is racism.
To say that there is no racism in Morocco, would be lying to ourselves.
They want to reform their society, confront and end anti-Black racism in Morocco.
As noted above, an effort to formally establish an anti-Black racism association was denied by the Moroccan government in 2012.
In 2013, the Moroccan parliament, for the first time, raised the issue of racism on the floor.
However, the issue of racism toward black Moroccans and black African migrants risks being used as a measure of political opportunism and a smokescreen, a process familiar to the powerful actors of the Moroccan regime.” In 2018, the Istiqlal party made a similar effort.
The Moroccan monarchy and government have never officially acknowledged that anti-Black racism exists and something must be done about it.
Some teachers in Morocco are the vectors of some of the most virulent anti-Black racism in the country.
Laws need to be passed that criminalize anti-Black racism in Morocco.
Moroccan slavery and anti-black racism need to be taught in schools and discussed within society.
Despite formal equality under the law for all Moroccan citizens, this will probably take affirmative actions by the government to limit structural and institutional racism and over-come slave legacies.
Pierce the taboos and silence.
Raise awareness, raise awareness, and further raise awareness about anti-Black Racism in Morocco.
Finally, as a final note of encouragement for non-Black Moroccans to abandon anti-Black racism, it is worth mentioning that psychologically, “white” Moroccans, who practice racism, at least in part because it feels good to look down on the “other,” may suffer from it as much as their black victims: “When a person is deeply invested in his group’s dominance, he has a euphoric ‘on top of the world’ feeling, while in reality he is in a state of self-inflation.
And underneath may lie the fear that he cannot live up to the constructed ideal of his own perfection.”As uprisings for Black lives spread around the world following the killing of George Floyd by a Minneapolis police officer at the end of May, dozens of people took to the streets of the Tunisian capital as well, to protest anti-Black racism — a long-time taboo in the country.
It was markedly more diverse than previous anti-racism demonstrations in the country, drawing many non-Black participants who came to support Black Tunisians, some of whom are descendants of enslaved people, and sub-Saharan Africans.
There is no single explanation for the reluctance to respond to the systemic violence and racism directed against Black people in Tunisia, as well as in the rest of the Arab world.
One significant complicating factor, however, is the history of slavery in the region, which remains a highly contentious social and political taboo.
Even after Tunisia won independence from French colonial rule in 1956, subsequent governments continued to deny racism — an attitude that continues to be the norm.
The text of this article was generated by the Breaking The Silence system that collected 33 news articles posted on the web from January 2019 to September 2020 and clustered for the taboo subject of racism
