Why our social ills are not cured by our social medicines: the case of “race discrimination”

Our social medicines do not cure our social ills since what we call the social medicines had created the social ills we are trying to cure, and the case with “race discrimination” demonstrates why it is so.

We have been witnessing an increased number of race-related, blacks-on-whites (and other varieties of color-on-color) disturbances. Here is the list of some recent explosive disorders with the black mobs attacking the police and destroying the private property:

  • University of California, Santa Barbara – black’s Deltopia party turns violent
  • Ferguson, Missouri – black’s violent riots after the death of teenager Michael Brown
  • New York City/Berkeley, California – black’s violent riots after prosecutors and a grand jury refused to indict a police officer in the death of Eric Garner
  • New Hampshire Pumpkin Festival Riots – black’s crowd set fires and threw bottles
  • Baltimore – black’s rioting and looting following the death of Freddie Gray.

Similar race-related violence is observed in many European countries and in many places around the world.

The news media and politicians are diagnosing the race-related violence as a sort of justified reaction of the rioters to the “race discrimination” – discrimination by both the police and the entire society. The following social cure is suggested: the society (meaning the white majority) have to stop discriminating against the blacks, and the blacks-on-whites violence would stop.

However, this social cure has not worked in the past and will not work in the future – because the blacks-on-whites violence, although race-related, is rooted not in “race discrimination”.  To understand the roots of this race-related violence we have to consider the origin of the race and the origin of the race discrimination.

Origin of the race

Billions of the descendants of Adam and Eve are not a homogeneous tribe with the same “social justice” for everybody. The descendants of Adam and Eve consist of many different groups who are distinguished from each other by many physical and intellectual traits. The different physical and intellectual traits have been developed to tailor better (of course, as many believe, in the God’s image and likeness) the human survival skills to the environmental conditions of their unique birthplaces. We call a group with distinguished physical and intellectual traits a race.

In different birthplaces, different races have different rules on what is moral and what is immoral, different ways of raising and supporting their families and communities.

When people of a certain race live in their own birthplace, everything looks OK. In their birthplace communities, they know what to do and how to do; they know what is moral and what is immoral.

Why our social ills are not cured by our social medicines: the case of “race discrimination”

Origin of the “race discrimination”

However, when people are moving out of their birthplace the racial tensions are unavoidable. Why? Because the new “habitat” place requires the change – a painful and difficult change from the old traditions, which are no good at the new place, to the new traditions, which are foreign to them.

There are two major categories of immigrants: those who are looking for individual freedoms and those who are trying to improve their lives economically. Normally, the freedom seekers do not complain in the new countries. They enjoy their new spiritual freedoms; in a new truly democratic country, they are doing their best to learn and follow the traditions of the new “habitat” country.

However, those who are trying to improve their lives economically, they are trying to follow in the new “habitat” place the traditions of the birthplace. The two traditions fight with each other on the public ground: the natives are trying to preserve the country’s spiritual realm as they have built it while the newcomers are trying to shrink the natives’ spiritual ground to gain the public territory for their own spiritual traditions. This fight produces the ill called “race discrimination”.

How to deal with the immigration-related “race discrimination”

There are two way of dealing with the immigration-related “race discrimination”.

One way is a wrong one, and it is the social-justice-guided way – this way creates the “race discrimination” since it treats the immigrants as unequal, unable to be equal because of their race, needed a special help to be elevated closer to the natives. The new immigrants love this way because it transfers their guilt of being destructive in the new countries to the guilt of the natives – the natives consider themselves to be at fault since they have not helped the newcomers in the way that the “social justice” requires. Some ascendants of those who were brought to the USA as slaves belong to this group as well – they are still straggling to abandon their ancestral traditions and bring themselves closer to the traditions of their new country.

The other way is a right one, and it is the Bible-guided way – this way does not create “race discrimination” since it treats the immigrants as spiritually equal since they are “created in the image and likeness of God” and therefore are able to elevate themselves to the level of the natives. They do not require any government and public assistance and always are grateful if the assistance is coming.

Published by Vladimir Minkov

Vladimir Minkov Ph.D. is a nuclear scientist, published author and writer. He is the co-author of "Nuclear Shadow Boxing", a scientific history of the nuclear confrontation between the Soviet Union and USA during the cold war and is the author of many books on the Jewish identity in the Judeo-Christian civilization. Having lost much of his family in the Holocaust and finding his search for spiritual development stifled in the Soviet Union, Vladimir migrated to the United States in the late 1970s. Here in the USA Vladimir work as a scientist on various peaceful applications of nuclear energy together with American and Soviet/Russian scientist. After his retirement, he concentrated his efforts on the study of the morality of the Judeo-Christian Western Civilization connecting the morality of public life with the morality of religious life with the emphasis on the USA and the State of Israel.

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