So, what is Critical Race Theory (CRT)? Answering this question can be difficult. As Dr. Kimberlé Crenshaw has written, “the notion of CRT as a fully unified school of thought remains a fantasy of our critics.”
The following are their suggested “tenets,” or as I prefer, “commonplaces,” ordered and presented more or less thematically. Their own words, quoted verbatim, are included in the footnote for each commonplace.
As fears of Critical Race Theory (CRT) spread across the United States—including within US churches—many of us find the common descriptions of CRT unrecognizable. What is CRT, really? Dr. Nathan Cartagena and I, Bradly Mason, have developed this series of dialogs, or “chop sessions,” to answer this and related questions. Our goal is fourfold: (1) accurately present CRT, situating it in the movement’s historical context; (2) relate CRT to our shared faith; (3) explore CRT’s impact on our own lives within our own differing social locations; and (4) help other brothers and sisters interact honestly and redemptively in our deeply racialized and stratified culture. ¡Bendiciones en Cristo!
Critical Race Theory (CRT) is, at bottom, the radical abolitionist and Civil Rights tradition critically transformed to address a post-Civil Rights legal era rooted in the liberal ideology of “color-blindness” and “equal opportunity,” which have together preserved and legitimated the continuation of racially subordinated circumstances.
1. Racial Reform and Retrenchment: Why?
Just over twenty years following the passage of the 1964 Civil Rights Act, 1965 Voting Rights Acts, and the 1968 Fair Housing Act, the stated goals of these historic legislative packages seemed further and further out of reach. The measurable disparity between Black and White Americans in wealth, income, education, home-ownership, and nearly every other social and economic category had not only proven persistent, but many hard-fought gains appeared to be in retrenchment. Further, with the rise of the “New Right” to national power and prominence in the 1980s, the civil rights philosophy of the majority of Americans had become clear: the work was complete, discrimination was illegal, and equality had been achieved through Brown v Board of Education and the subsequent national Civil Rights Acts. For the legislature and courts to intervene any further, it was commonly presumed, would cause more harm than would the very few remaining vestiges of racism. In fact, whatever racial inequality that remained in the 1980s would soon be understood as simply the natural fall-out of legally equal people-groups acting unequally in an open and equal society. Thus, the vast society-wide social and economic disparities seen throughout the nation were by then rationalized as legitimate, natural, and even just.
How, just twenty years following the passage of the Civil Rights Acts, had America come to such ideological and existential reversals?
[This article is a revised and expanded edition of “In Short, What is Critical Race Theory?”]
In 1989, when I was a boy of eleven years—born into an all-White church, attending an all-White elementary school in all-White town, well on my way to believing that racism was in the past, that America had achieved equality, and that inferiority of racial circumstance simply reflected inferiority of racial “culture”—more than twenty legal scholars met in Madison, WI to discuss how we ended up here and what should be done about it. This “Workshop” was titled “New Developments in CRT,” the first formal use of the now oft maligned acronym.
1. Civil Rights Retrenchment: Why?
Just over twenty years following the passage of the 1964 Civil Rights Act, 1965 Voting Rights Acts, and the 1968 Fair Housing Act, the stated goals of this historic legislative package seemed further and further out of reach. Kimberlé Crenshaw, who spearheaded the first CRT Workshop along with Neil Gotanda and Stephanie Phillips, was sadly able to report in 1988 that,