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Wariyar launin fata da ake nunawa fararen fata

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Wariyar launin fata da ake nunawa fararen fata
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Ƙaramin ɓangare naWariyar launin fata
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Rashin wariyar launin fata shine nuna bambanci da ayyukan ƙiyayya na wariyar launin fata ga mutanen da aka nuna musu launin fata kamar fari (musamman mutanen da suka fito daga Turai da yankunanta). Yana iya bayyana a cikin nau'o'i tashin hankali, kuma yana iya faruwa a bayyane da ɓoye. Falsafa, kimiyyar zamantakewa, da ra'ayoyin kafofin watsa labarai game da wariyar launin fata suna muhawara game da muhimmancin da kasancewar wariyar launin fatar, suna nuna tashin hankali tsakanin ma'anar mutum da tsarin, matsayin iko da Tarihi, da kuma rikice-rikice game da wakilcin kafofin watsa labarai da maganganun siyasa.

Batun yana da rikici, tare da ra'ayoyi daban-daban game da yaduwarsa, tasiri, da kuma kwatanta da wasu nau'ikan nuna bambancin launin fata. Misalan wariyar launin fata sun haɗa da hare-haren da aka kai wa fararen fata da kuma ra'ayoyin wariyar launin toka a bayan wariyar launin ruwan kasa Afirka ta Kudu da Zimbabwe, da kuma wasu sassan Turai da Arewacin Amurka. Jami'ai daban-daban sun yarda da yiwuwar wanzuwarsa. Yawancin tsarin shari'a ba su rarraba ayyukan wariyar launin fata ta hanyar kabilanci, kodayake kotuna a wasu lokuta sun yanke hukunci kan shari'o'in da suka shafi zagi na wariyar launin fatar ko tashin hankali ga fararen mutane.

Kalmomin "rashin wariyar launin fata" da "rashin nuna wariyar launin fatar fata" sun samo asali ne a cikin shekarar alif 1960 da farkon 2000s bi da bi, tare da tsohon yana kwatanta ayyukan wariyar launinariya ga fararen fata da aka gane a tarihi da siyasa (musamman a Faransa da kuma adadi kamar Pierre Paraf), kuma na ƙarshe yana nufin musamman ga tashin hankali da akidar adawa da fararen fata a Zimbabwe, yayin da manufar "rashin launin fata" a cikin yanayin Amurka sau da yawa ana amfani da shi ta hanyar nuna bambanci ga fararen. A Faransa, da'awar wariyar launin fata da aka yi ta samo asali ne daga masu tsattsauran ra'ayi da wasu kungiyoyin siyasa tun daga shekarun 1980, kuma sun zama ruwan dare tun daga shekarun 2010.

Ka'idoji da karatu

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A cikin falsafar

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A cewar Magali Bessone, farfesa a fannin Falsafar siyasa a Jami'ar Panthéon-Sorbonne da ke birnin Paris, idan an dauki sabon ra'ayi na wariyar launin fata a cikin tsari, to ra'ayin wariyar launin fatar ba ya dace "a cikin al'ummomin da fararen fata ke cikin matsayi na rinjaye. [Wannan] baya hana wanzuwar halaye na mutum wanda za'a iya sanya shi a wannan yanayin a matsayin fadawa cikin iko Ƙiyayya ta launin fata. Kuma ma'anar wariyar launinariya dole ne ta zama ta mutum da kuma ta zama ta hukuma. "

A cewar Jorge L. A. Garcia, farfesa a fannin falsafa a Kwalejin Boston, "da'awar cewa wariyar launin fata ya fi fararen fata haɗari a cikin birane 'inda baƙi ke sarrafa iko' na iya samun ƙarancin amfani a cikin al'ummarmu", duk da haka wariyar launin fatar baƙar fata "mummunan abu ne" kuma "yana lalata dalilin adalci na launin fata".[1][2]

A cikin kimiyyar zamantakewa

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Ilimin zamantakewa yana nazarin wariyar launin fata ta hanyar la'akari da takamaiman yanayin zamantakewa da tarihi da kuma wanzuwar da ta gabata, a cikin al'ummomin Yamma, na akidar da manufofi waɗanda a tarihi suka ba fararen fata rawar da suka fi rinjaye. [3][4][5] Masu bincike sun bambanta tsakanin abin da ke nuna wariyar launin fata - ƙin yarda, fushi, zagi, tashin hankali, da dai sauransu - na yanayin mutum, da kuma kasancewar wariyar launin fatar tsarin, watau wariyar launin launin fata wanda aka saka a cikin Ƙungiyar zamantakewa.[6]

Pooja Sawrikar, masanin ilimin halayyar dan adam, da Ilan Katz, mai binciken aikin zamantakewa a Jami'ar New South Wales, sun kalubalanci ma'anar wariyar launin fata wanda suka taƙaita a matsayin "Racism = Prejudice + Power". Gano wannan tsarin ragewa, sun karyata ma'anar wariyar launin fata bisa ga ikon zamantakewa, wanda suka yi imanin rage wariyar launin fatar zuwa mafi girman fararen fata a cikin al'ummomin mafi rinjaye. Don haka, ra'ayin cewa fararen fata ne kawai za su iya zama masu wariyar launin fata zai kasance mai lahani kuma kansa mai wariyar launin fatar. Bugu da ƙari, suna tabbatar da cewa wannan tsarin, wanda ke sanya fararen mutane a tsakiyar kowane magana game da launin fata, yana haifar da rashin ƙarfi a cikin yaki da wariyar launin fata. Wannan rashin taimako zai bayyana kansa a cikin jin laifi tsakanin fararen mutane, saboda gaskiyar cewa ba za su iya yin wani abu ba a kan wariyar launin fata tunda su masu zalunci ne saboda launin fatarsu, da kuma jin rashin taimako tsakanin kabilun, waɗanda za a tilasta su yarda cewa wariyar launin fatar yanayi ne da ba za su canza ba. Wannan tsarin zai kuma karfafa rashin aiki, duka tsakanin fararen mutanen da ba su shiga cikin gwagwarmayar adawa da wariyar launin fata ba, wadanda za su gamsu da rawar da aka ba su a matsayin babbar kungiya, da kuma tsakanin 'yan tsiraru, wadanda za ta ƙi duk wani alhakin saboda matsayinsu na' yan tsiraru.

Masanin kimiyyar siyasa na Faransa, masanin zamantakewa da masanin tarihi Pierre-André Taguieff ya yi la'akari da cewa ra'ayoyin wariyar launin fata na hukuma, wariyar launin fatar tsarin ko wariyar launinariya na tsarin ya samo asali ne daga ma'anar wariyar launin toka da masu gwagwarmayar Afirka-Amurka suka samar a ƙarshen shekarun 1960. A cewarsa, waɗannan kalmomin ba furcin ra'ayi ne na wariyar launin fata ba, amma "makami ne na alama wanda ya ƙunshi rage wariyar launin fatar zuwa wariyar launin toka da ake zaton ya kasance na asali ga 'fararen al'umma' ko kuma ga 'farar fata', wannan shine kawai nau'in mulkin launin fata da masu adawa da wariyar launinariya suka gane kuma suka yi Allah wadai da shi. " Tare da fararen al' yan wariyar launin launin fata ana kirkirar launin fata, "yana bin wannan mahimmin addini ne na sabon 'mai' [7] mai adawa da launin fata.

Masanin kimiyyar siyasa na Faransa Laurent Bouvet ya yi jayayya cewa "abin da ake kira masu adawa da wariyar launin fata waɗanda ke da'awar cewa wariyar launin fatar ba ta wanzu ba suna yin hakan daga hangen nesa na siyasa", yana rubuta cewa "racism wani abu ne na ɗan adam, na al'adu da zamantakewa, wanda ke shafar dukkan al'ummomin ɗan adam". "Racism ya wanzu ko'ina, a duk kungiyoyin zamantakewa, kuma an bayyana shi, a zahiri ko a zahiri, a kan 'Wani' akan asalin asalin asalin' yan fata ko' yan fata".[8]

Ga Daniel Sabbagh, darektan bincike a Cibiyar Nazarin Kasa da Kasa (CERI) a Paris, ana iya fahimtar wariyar launin fata daga ra'ayoyi uku. Na farko shine wariyar launin fata na akida, wanda ya dogara da matsayi na kabilun da aka bayyana ta hanyar wariyar launin fatar bil'adama. Na biyu shine wariyar launin fata, batun karatu a cikin ilimin halayyar jama'a musamman, wanda ke ɗaukar wariyar launin fatar a matsayin saiti na mummunan hali ga wasu masu launin fata. Na uku shine wariyar launin fata.[9] Mai binciken ya yi imanin cewa amfani da kalmar nan "anti-White racism" ba abin zargi ba ne don nunawa, alal misali, akidar ko halin wariyar launin fata da ba za a iya gujewa ba a haifar da martani ga wariyar launin fatar da aka sha wahala, ba tare da ma'auni ba, ta wadanda ba Whites ba. Ya ambaci a matsayin misalai jawabin akidar Elijah Muhammad, shugaban Al'ummar Islama (NOI), yana kwatanta fararen fata da aljanu, da bidiyon rapper na Faransa Nick Conrad, mai taken "Pendez les Blancs" (Hang the Whites). [9] Daniel Sabbagh ya yarda cewa idan kawai muka yi la'akari da wariyar launin fata, a matsayin ra'ayi na wariyar launin fatar, to kalmar nan "anti-white racism" ba ta da amfani. Ya yi imanin, duk da haka, cewa dole ne a yi nazarin wariyar launin fata a duk faɗin sa.[9]

A cikin kafofin watsa labarai

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Editan BBC News Mark Easton ya ambaci Shari'ar kisan Ross Parker don jayayya cewa an tilasta wa al'umma sake bayyana wariyar launin fata kuma su watsar da ma'anar "rashin hankali da iko" - ma'anar da, a ra'ayin Easton, kawai ke ba da damar 'yan tsiraru su zama wadanda aka azabtar da su kuma fararen su zama masu aikata laifi. Ya ce, "Bayyana baki abin da ya faru kamar yadda mai wariyar launin fata zai iya faɗi abubuwa da yawa game da tunanin wanda aka azabtar kamar mai laifi. Ta yaya mutum zai iya bayyana binciken laifukan Burtaniya da ya gano cewa satar mota 3,100 daga Asiya an dauke su da wariyar launin fatar?" Jaridar Yasmin Alibhai-Brown ta yi jayayya cewa lamarin ya nuna ka'idoji biyu na masu fafutukar daidaito na launin fata, yana ba da shawarar cewa masu fafutuka baƙar fata ya kamata su "yi tafiya kuma tuna wadanda abin ya shafa kamar Ross Parker ... dabi'unmu ba su da amfani sai dai idan duk wadanda suka shafa na waɗannan mutuwar marasa ma'a. Ta rubuta, "don bi da wasu wadanda abin ya shafa kamar yadda ya fi cancanta a hukunta su fiye da wasu ba za a iya gafartawa da kuma cin amanar wariyar launin fata kanta".

A shekara ta 2006, binciken da Brendan Montague ya yi a ranar Lahadi ya bincika tarihin jaridu na Burtaniya don ɗaukar laifukan wariyar launin fata, inda ya gano "kusan dukkanin kauracewa labaran da suka shafi fararen da aka kai musu hari" yayin da "an ba da rahoton shari'o'in da suka shafi baƙar fata da 'yan tsiraru". Kwamitin Editorial Standards na BBC a cikin 2007 ya gano cewa "babu wata shaida da za ta ba da shawarar cewa BBC ta nuna takamaiman nuna bambanci da tsarin da aka azabtar ya kasance baƙar fata ko Asiya", amma ta yarda cewa "ya yi watsi da ɗaukar nauyin Ross Parker" kuma ta sake maimaita gazawar a cikin ɗaukar nauyin kisan Kriss Donald.[10]

Bayan ayyukan tashin hankali a lokacin zanga-zangar makarantar sakandare ta Faransa a ranar 8 ga Maris, 2005, da kuma yadda kafofin watsa labarai suka rufe, labarin ɗan jarida Luc Bronner a cikin jaridar Le Monde, mai taken "Taron daliban makarantar sakandare: fashewar tashin hankali na adawa da fararen fata" ya haifar da rikici na kafofin watsa labarai da siyasa a Faransa game da lakabin wannan tashin hankali a matsayin "mai adawa da fari".[lower-alpha 1] [12] Biye da labarin Luc Bronner, mutane da yawa ciki har da Ghaleb Bencheikh, Alain Finkielkraut, Bernard Kouchner da Jacques Julliard, sun kaddamar a ranar 25 ga Maris, 2005, "Kotu game da 'harin wariyar launin fata'", wanda ƙungiyar Zionist na hagu Hashomer Hatzair da gidan rediyo na Yahudawa Rediyo Shalom suka fara.[13] Wanda ya sanya hannu kan roko, Pierre-André Taguieff ya yi imanin cewa tashin hankali ya nuna wanzuwar wariyar launin fata a Faransa, nuna "racialisation na rikice-rikicen zamantakewa" kuma cewa wariyar launin fatar ba kawai aikin fararen fata ba ne.[14] Duk da cewa Ƙungiyar Ƙasashen Duniya ta Kan wariyar launin fata da Anti-Semitism (LICRA) suna la'akari da yanayin wariyar launin fatar da za a tabbatar, ƙungiyoyi masu yawa masu adawa da wariyar launinariya, kamar su SOS Racisme, MRAP da Ƙungiyar Kare Hakkin Dan Adam (LDH), sun yi tir da roko a matsayin "marasa alhakin". [12] [13]

A cikin tilasta bin doka

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Peter Fahy, tsohon mai magana da yawun batutuwan kabilanci na Ƙungiyar Babban Jami'an 'Yan Sanda ta Burtaniya ya ce: "Yawancin jami'an' yan sanda da sauran masu sana'a suna jin kusan abu mafi kyau da za su yi shi ne ƙoƙarin gujewa [magana irin waɗannan hare-haren] saboda tsoron a soki su. Wannan ba lafiya ba ne". Ya kara da cewa "gaskiya ce cewa ya fi wuya a sa kafofin watsa labarai suyi sha'awar inda wadanda aka kashe su ne matasa fararen fata". Montague ya nuna cewa rashin roko na 'yan sanda a cikin shari'o'in da suka shafi fararen fata na iya zama dalilin rashin ɗaukar hoto na kafofin watsa labarai. An ga shaidar wannan a cikin shari'ar Parker, tare da 'yan sanda da farko suna nuna sha'awar watsar da yiwuwar wariyar launin fata na kisan, suna mai cewa "babu wani dalili na gaskata cewa harin ya kasance saboda wariyar launin fatar".

Asalin Maganar

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“Bakin Fentir da Fararen Fata”

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A cewar Emmanuel Debono, masani a tarihin zamani daga Cibiyar Nazarin Siyasa ta Paris (Sciences Po), muhawarar farko da ta shafi kalmar “bakin fentir da fararen fata” a duniya ta bayyana a shekarun 1960 a matsayin martani ga rikicin Congo, musamman a kasar Faransa.[15]

Pierre-André Taguieff ya nuna cewa kalmar “bakin fentir da fararen fata” ta bayyana a cikin littafin *Racism in the World* (1964) wanda Pierre Paraf ya rubuta, wanda a lokacin shi ne shugaban MRAP, ƙungiya da aka bayyana a matsayin “kungiyar kasashe masu tasowa ta akidar kwaminisanci,” a cewar wannan masani a fannin siyasa. A cikin littafin, Paraf ya bayyana cewa dangane da wasu dabi'u a tsakanin mutanen Afrika da Asiya da Turawa suka mulka a baya, “halin na rashin adalci bisa launin fata ba sabo ba ne ga 'yan fata kala ba fiye da fararen fata.” Shugaban MRAP din ya jaddada cewa: “Fentir da Yahudawa, fentir da bakar fata, fentir da fararen fata… ko da kuwa na mutum ɗaya ne ko na taro, son kai da wariya bisa launin fata na daga cikin manyan cututtuka da ke damun ɗan adam a yau.”[16] Taguieff ya kara da cewa Jam’iyyar National Front a Faransa ta yi amfani da batun “bakin fentir da fararen fata” a matsayin wata hanya ta yaɗa manufofinta, inda wasu daga cikin masu ra'ayin rikau na bangaren dama suka yi amfani da batun domin zargin shigowar bakin haure da ba su fito daga Turai ba. Sai dai, wannan masani ya bayyana cewa bai kamata a ɗauki kalmar a matsayin "mai dauke da cutar ra’ayin Le Pen" ba don musanta ko rage muhimmancin “gaskiyar abin da ke faruwa”, ko kuma don tsoratar da masu magana game da son kai da ake nuna wa fararen fata.[17]

“Fentir Mai Komowa Ga Fararen Fata”

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Kalmar “fentir mai komowa ga fararen fata” an yi amfani da ita a Zimbabwe wajen bayyana tashe-tashen hankula da kuma ra’ayoyi na kin fararen fata da jam’iyyar Zimbabwe African National Union–Patriotic Front (ZANU–PF) ta yada a farkon shekarun 2000. A wannan lokaci, fararen fata an kallesu a matsayin abokan gaba ga kasa, da ya kamata a murkushe su, kuma dole ne su nuna biyayya ga gwamnati ta hanyar yin watsi da ƙasashen da ake danganta su da su, ko da kuwa sun yi yaki da mulkin mallaka.[18] Saboda haka, bai kamata a rikita shi da kalmar da ake kira “reverse racism” ba — wato wani sabon irin son kai da ake cewa ana nunawa fararen fata — wanda masu adawa da manufofin inganta adalci da daidaito a cikin al’umma, kamar affirmative action, suka fi amfani da shi a Amurka da wasu ƙasashe.[19][20]

Ƙasahe

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Faransa

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Rubutun ƙiyayya da fararen fata a ƙofar gida a Faransa. Rubutun yana cewa: "A nan muna nuna wariyar launin fata ga fararen fata kuma ba ma da haɗin kai."

Zargin wariyar launin fata da ake nuna wa fararen fata a Faransa ya fito daga jam’iyyun masu ra’ayin rikau tun daga shekarun 1980, ciki har da na hagu da dama. A watan Satumbar 2012, Jean-François Copé, shugaban jam’iyyar Union for a Popular Movement (UMP) a lokacin, wanda ke neman sake zama shugaba, ya bayyana yadda wasu da ke zaune a Faransa, ciki har da ‘yan ƙasa, ke nuna son kai da wariya ga "Gauls", sunan da wasu ‘yan ƙaura ke amfani da shi wajen kiran Faransawa ‘yan asali, bisa la’akari da bambancin addini, launin fata, da asalin kabilarsu.

Tsohon Ministan Harkokin Cikin Gida, Claude Guéant, ya bayyana cewa irin wannan wariya gaskiya ce a Faransa, kuma babu wani abu mafi muni kamar yadda ‘yan siyasa ke ƙoƙarin boye gaskiya. A yayin da aka tambayi Firaminista Jean-Marc Ayrault, ɗan jam’iyyar Socialist, ya yarda cewa irin wannan wariya "na iya wanzuwa", amma ya gargaɗi cewa ya kamata a "yi taka-tsantsan wajen amfani da irin waɗannan kalmomi", yana jan hankali game da "bin ra'ayin jam’iyyar National Front".

Ministar Hakkokin Mata a lokacin, Najat Vallaud-Belkacem, ta goyi bayan wannan ra'ayi, inda a cikin littafinta *Raison de plus!* (2012), ta nemi mutane su yarda da wanzuwar irin wannan wariya kuma su la’anta ta kamar yadda ake la’antar kowace iri.

A watan Disamba 2023, lokacin da aka tambayi tsohon Firaminista Édouard Philippe game da harin Crépol da ya yi sanadiyyar mutuwar Thomas Perotto, ya bayyana cewa "abin yiwuwa ne akwai sabon nau'in wariya ga fararen fata a Faransa".

Wannan ra'ayi ya sami goyon bayan Ministan Harkokin Cikin Gida, Gérald Darmanin, wanda ya ce: "Kin faɗi cewa [wannan wariya] tana wanzuwa, dai-dai da kin faɗi gaskiya ne."

A watan Maris 2025, mai magana da yawun gwamnati, Sophie Primas, ta bayyana cewa "ba ta jin kunya" wajen ambato wanzuwar ra’ayin "wariya ga fararen fata". Daga bisani, Fabien Roussel, sakataren ƙasa na jam’iyyar French Communist Party (PCF), ya bayyana cewa: "Tabbas [wariya ga fararen fata] tana wanzuwa", inda hakan ya jawo masa suka daga wasu.

Manazarta

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  1. ↑ Garcia 1999.
  2. ↑ Lentin 2018.
  3. ↑ Desmond, M. & Emirbayer, M. 2009.
  4. ↑ Ansell 2013.
  5. ↑ Cashmore et al. 1996.
  6. ↑ Feagin 2006.
  7. ↑ Boucaud-Victoire, Kévin (2020-10-25). "Pierre-André Taguieff : "Ce pseudo-antiracisme rend la pensée raciale acceptable"" [Pierre-André Taguieff: "This pseudo-anti-racism makes racial thinking acceptable"]. www.marianne.net (in Faransanci). Retrieved 2025-01-12.
  8. ↑ "Laurent Bouvet: «En parlant de "culture blanche", Lilian Thuram diffuse un discours essentialiste»". Le Figaro (in Faransanci). 2019-09-06. Retrieved 2025-02-18.
  9. 1 2 3 Sabbagh, Daniel (2020-11-16). "Le « racisme anti-Blancs » existe-t-il ?" [Does "anti-White racism" exist?]. Cogito (in Faransanci). Retrieved 2025-01-12.
  10. ↑ "Editorial Standards Findings: Appeals to the Trust and other editorial standards matters considered by the Editorial Standards Committee" (PDF). The BBC Trust. 30 October 2007. p. 3. Retrieved 2 May 2014.
  11. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named ":2".
  12. 1 2 "Un appel controversé contre le racisme "anti-blancs"" [A controversial appeal against "anti-white" racism]. Le Nouvel Obs (in Faransanci). 2005-03-31. Retrieved 2025-02-18.
  13. 1 2 "Une association réveille le débat sur le « racisme anti-Blanc »" [An association revives the debate on "anti-white racism"]. Le Point (in Faransanci). 2018-02-02. Retrieved 2025-02-18.
  14. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named "lemonde.fr3".
  15. ↑ Debono, 2020
  16. ↑ Taguieff, 2015, shafi 160–161
  17. ↑ Taguieff, 2015, shafi 168–169
  18. ↑ Alois S. Mlambo, Jami'ar Pretoria: *Becoming Zimbabwe or Becoming Zimbabwean: identity, nationalism and state building in the historical context of Southern Africa*, 30 Oktoba 2012, shafi na 15. https://repository.up.ac.za/bitstream/handle/2263/20491/Mlambo_paper_2012.pdf
  19. ↑ Ansell, 2013, shafi 135
  20. ↑ Note: Reverse racism is a concept commonly associated with conservative opposition to affirmative action and other color-conscious victories of the civil rights movement in the United States and anti-racist movements abroad.
  1. ↑ This article mentioned the comments of young people from housing estates who claimed to have participated in the violence: "In the discourse of these young people, there were economic explanations ("making easy money"), playful explanations ("the pleasure of hitting") and a mixture of racism and social jealousy ("taking revenge on Whites")."[11]
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