Let’s Always Be an Optimist: Racist, Will No Longer Exist
“To believe in social transformation is to be an optimist.
It has to have an element of utopianism about it.
I live in hope that we can create such a movement again.”
-Kenan Malik- (cited from https://tribunemag.co.uk/2023/05/not-so-black-and-white)
To be honest, I have never directly experienced racism regarding my ethnic or racial identity. However, I had several experiences of bullying by a small number of my friends during elementary school, middle school, and high school because of my faith (you know that Christianity is a minority here). The schools I attended were private and public, not Christian or Catholic schools. I also remember several times experiencing indirect bullying in the form of subtle innuendos by one or two teachers who discredited the Christian faith.
Even though it is different, the experience of being bullied because of our identity (whether it be our social status, disability, race, or religion) is truly a very unpleasant thing. Maybe that is also one of the reasons for my wife and I to send our children to a Christian elementary school so that they do not experience what I felt in my childhood. Everyone doesn’t like being humiliated, insulted, or bullied because of their identity. Treatment in equality with respect for human dignity is an inherent right of every human being, whoever he is and whatever his background. Fukuyama once emphasized human dignity which needs to be respected and appreciated. Fukuyama writes, that inside in human soul there is a thymos, “Thymos is the part of the soul that craves recognition of dignity.”[1] From there, the term “isothymia” became known. Isothymia is “the demand to be respected on an equal basis with other people.”[2]
In a previous post, I wrote that diversity is God’s will and gift. We can never choose to be born with any identity. Rejecting these phenomena, in my view, is the same as opposing the greatness of God’s power and wisdom over His creation. When I read Kenan Malik’s writings in his book, I felt that this was one of God’s ways of organizing life on earth which had been polluted with racist practices that later developed into practices of rejection, slavery, exploitation, oppression, and even genocide. Malik shows clearly that the practice of inequality is caused by racial differences. He writes, “Certain people are treated unequally because they belong to, or are seen as belonging to, a distinct race.”[3] Even though racial differences and diversity are natural things, Malik mentioned how making hierarchical distinctions and assessments between one race and another is a social concept. That is why Malik emphasized that equality must also be created.[4]
Malik uses four interwoven narratives in this book. The first narrative retells the narrative of race. Second, Malik discusses the great resistance movements against racism and colonialism, demonstrating how this struggle broadened the definitions of universality and inequality. The third narrative is the link between race and class. Malik correctly argues that situations that appear to be only about race may often be better understood through the lens of class, and that “our preoccupation with race frequently hides the realities of injustice”. The last narrative of the book attempts to explain the genesis of modern identity politics.[5]
Malik explains in this book that the class classification of human races occurs because of political interests designed to take advantage of other parties, both in power and economically. Therefore, racist culture is created, maintained, and maintained in such a way in various ways. That is, racial divides do not come from the objective condition of a species separated into various races, but rather from a culture in which the concept of race has been developed to facilitate such divisions. As Malik adds, “Race did not give birth to racism. Racism gives birth to race.”[6]
Efforts to fight for equal practices and eliminate racism and all its manifestations may still be a long journey. Even though many societal groups have accepted the concept of equality, the division of classes, ranks, ranks and positions, or hierarchical traditions are still being preserved to this day. Malik saw this clearly. He stated, “Racial ideology was the inevitable product of the persistence of differences of rank, class and peoples in a society that had accepted the concept of equality.”[7] One of the main causes is because the culture of racism has been created since the initial practice of colonialism occurred. Because the “profits” from racism and racial division are large, all means will be used to perpetuate them. It is very possible that today the notion of racism is still and continues to be maintained, even though it uses covert and subtle forms. Malik explains, “Racial divisions had, from the days of colonialism, been created and exploited as a means of fracturing the solidarity of people at the bottom of society, and of derailing political and economic opposition. So it is now.”[8]
This makes me wonder, is racism part of a wicked problem, one that can never be truly resolved?[9] I also wonder whether the presence of Christianity and the church can also make a big positive contribution to the struggle against racism, rejection, oppression, and exploitation of others because Christianity has not been able to stand firm against feelings of superiority or megalothymia (in Fukuyama’s terms)? Malik said that Christianity had been in the ranks of supporters of racism and slavery in the past. He wrote, “There was an acknowledgment that “Christianity was not going to make a radical challenge to existing social distinctions”. Status and hierarchy, inequality and privilege were all to stay.”[10]
However, I believe there is still potential and hope for Christianity and the church to persistently oppose racism in all of its manifestations. There is also a continuing endeavor to promote equality that recognizes the dignity of every human being, regardless of identity or origin. My hope is solidly founded because I see how Christian communities and churches throughout the world are actively involved in this struggle, motivated by a profound knowledge of Christ’s love. The Portland Seminary serves as a notable example of such a community. In this community (Lead Mentor, Project Faculty, Faculties, Staff, Cohort, Peer Group), I frequently see and feel how distinctions in race and origin do not impede individual progress in God’s understanding. Rather, the diversity is accepted and cherished throughout collaborative academic activities, creating an environment of mutual support and prayer. I am convinced that as long as this culture exists, the leaders who emerge from our alma mater will welcome and empower others through the love of Christ.
[1] Francis Fukuyama, Identity: The Demand for Dignity and the Politics of Resentment, (New York: Farrar, Straus and Giroux, 2018), xiii.
[2] Francis Fukuyama, Identity.
[3] Kenan Malik, Not So Black and White: A History of Race from White Supremacy to Identity Politics (New York, NY: C. Hurst & Co., 2023), 12.
[4] Ibid.
[5] Malik, Not So Black and White, 4-6.
[6] Malik, Not So Black and White, 13.
[7] Malik, Not So Black and White, 50.
[8] Malik, Not So Black and White, 195.
[9] Joseph Bentley and Michael Toth, Exploring Wicked Problem: What They are and Why They are Important (Bloomington, IN: Archway Publishing, 2020), 2.
[10] Malik, Not So Black and White, 14.
About the Author
Dinka Utomo
Dinka Nehemia Utomo is an ordained pastor of the Protestant Church in the Western part of Indonesia (Gereja Protestan di Indonesia bagian Barat or GPIB). He has served for more than 15 years. The first five years of his ministry were in the remote area of East Kalimantan, including people from the indigenous Dayak tribe in the small villages in the middle of the forest, frequently reached using small boats down the river. For more than 15 years, Dinka has served several GPIB congregations in several cities in Indonesia. He has always had a passion for equipping Christian families, teaching and guiding them to build equal relations between husband and wife, maintaining commitment, love, and loyalty, creating a healthy and constructive Christian family atmosphere, and rejecting all forms of violence and sexual violence. Dinka's beloved wife, Verra, is also a GPIB pastor. They have two blessed children. Dinka and his wife and children love to spend quality family time, such as lunch or dinner, and vacation to exotic places.8 responses to “Let’s Always Be an Optimist: Racist, Will No Longer Exist”
Leave a Reply
You must be logged in to post a comment.
Hi Dinka, You wrote, “Fukuyama writes, that inside in human soul there is a thymos, “Thymos is the part of the soul that craves recognition of dignity.”[1] From there, the term “isothymia” became known. Isothymia is “the demand to be respected on an equal basis with other people.”[2]
I have lived in Germany, Italy, Slovakia, Korea, Turkey and in most of those places people asked me if I was Jackie Chan! I would say no, but he is my cousin. They were surprisingly pleased with the answer.
Since 1981 I have never lived in an all Asian place. I have gotten used to the ignorant acts of racism. For the most part, because my Identity in Christ has given me a world wide family to plug into.
The U.S. Asian experience is quite different.
Some fun U.S. Facts
1. Anti-Coolie Act (1862): Aimed at reducing the competition between Chinese laborers and white laborers by imposing a tax on Chinese workers.
2. Page Act of 1875: Considered one of the earliest immigration laws, it effectively prevented Chinese women from immigrating to the U.S. by classifying them as “undesirable,” targeting those suspected of prostitution or being brought for immoral purposes.
3. Chinese Exclusion Act (1882-1943): This act was the first and only major federal legislation to explicitly suspend immigration for a specific nationality, prohibiting all immigration of Chinese laborers for ten years, which was later extended.
Now a days we are classified as the Model Minority. Somehow different and perpetual outsiders.
Sigh….
Shalom brother.
Shalom, brother.
Thank you for your comment. Thank you also for improving my understanding of the “model minority” notion.
How do you think your experience in the United States compares to other nations you’ve lived in? Do you believe that misconceptions and bigotry toward Asians are more prevalent in the United States?
How do you feel about the “Model Minority” notion, which is commonly attributed to the Asian population in the United States? Do you believe that this label benefits or harms the community?
Thanks Dinka,
Like you, I have hope that God’s people (Christians) can lead the way in mutual respect and valuing of others and show the beauty of God’s Kingdom that has come in Christ. While Malik rightfully points out that some Christians supported slavery and used biblical texts to do so…it is, I believe, impossible to deny the fact that the Judeo-Christian faith and texts like Eph 6 where Paul commands mutual submission and service between ‘Master & Slave” were the seedbed for the eventual enlightenment notion concerning the intrinsic worth of all people. While we (Christians) certainly haven’t always done it right, I still believe we can trace back the goodness of seeing the worth of each each person back to the Christian Scriptures. May God empower His church to live those values out in these days!
Hi Scott!
Thank you for your comment. I appreciate it!
I resonate with your idea about the church’s role nowadays in the struggle for equality and goodness of humanity.
It is good to stress Christianity’s good role in instilling principles of mutual respect and regard for others. I must confess that its past includes support for terrible activities such as slavery, which is justified by scripture passages. Despite attempts to link universal human values to Christian roots, it is impossible to deny that the understanding of human rights and individual dignity developed independently of the influence of other religions and underwent a complex evolution involving various cultural, philosophical, and religious elements and politics.
As a result, while Christianity may have contributed to our knowledge of human values, it is undeniable that this evolution was impacted by other influences throughout human history. As church leaders, we must do an extensive and critical investigation into these types of allegations, as well as understand the social, cultural, and historical contexts that underpin them, so that we may continue to speak up and fight for justice and equality for everyone founded on the principles of Biblical truth.
Blessings!
Great connection between racism and discrimination of a religious minority, in your case in Indonesia that minority being Christians. Do you think that Christians being in the minority makes it harder to be a force for change, standing up to injustice and the like? In other words, in the fight for equal treatment of all humans, how can a minority group be most effective and make an impact for change?
Hi Kim!
Thank you for your brilliant questions.
While being a minority can present numerous challenges to a wide array of change efforts—ranging from limited access to resources to political power — it does not override the potential of minorities, such as Christians, to exert influence when they apply Biblical ideas in their interaction with larger entities — like our humanity. In our society, Christianity is most likely to make a difference in our struggle over equal treatment for all human beings by forming strategic alliances with people and organizations that share their views, doing public advocacy and education about the unfair treatment of human beings, and participating in legal efforts to eliminate discriminatory practices. Further, Christianity in our context could promote dialogue and open space with the larger public, and in doing so increase understanding and support for our common humanity. Many Christians are currently working to help foster dialog among religious communities in the region. They have begun to create networks that seem to be making a difference. Christianity can also improve the lot of the poor and suffering alike. This is by rolling out transformational programs that engage Diakonia. Finally, the ability of minority groups to effect change has much to do with their ability to mobilize collective action, strengthen their voice through multiple channels, and insistently oppose unjust and unequal conditions shared by others.
I am a big fan of Optimism. I believe the Christian realm has what it takes to facilitate healing and model forgiveness, and yet, I have seen time and time again where the “church” has been part of the problem. I hear the Christian church often state USA is a Christian nation, and yet our very founders were the ones enslaving those of another race! It just confounds me, the phenomena of Christian nationalism. How can we as Christian leaders acknowledge this history and be part of the solution? How can you as a minority in faith in your country be part of the solution? Good post Dinka!
Hi Jana! Thanks for your comment and questions.
Being a Christian minority in a majority setting presents challenges. The majority sees forms of Christianity as having colluded with colonialism. Protestantism and Catholicism were widespread among the foreign nations who once colonized our nation. Therefore, Christian leaders must humbly acknowledge this historical fact.
Christian leaders must also work collaboratively with others to care for the weak and to improve educational opportunities for the needy members of the community. This should be done not as a ploy to win converts but out of sincerity, integrity, and a genuine desire to improve the welfare of others.
Furthermore, there should be a greater emphasis on storytelling, conversation, and building ties across various religions. This strategy will assist leaders and citizens at all levels in developing a greater awareness and respect for their neighbors, resulting in a more peaceful and prosperous future for everyone.