Key racism terms

In a racist society, it is not enough to be non-racist; we must be anti-racist.

- Distinguished Professor Emerita Angela Davis, Author/Activist

Anti-racism is about more than being ‘not racist’. Anti-racism involves active decisions that seek to combat injustice and promote racial equity. Being anti-racist involves actively attempting to combat racist policies, practices, cultures and ideas.

It can be helpful to think of anti-racism as a skill set we can develop and use to promote a better, more equitable society.

‘Anti-racism is an active process, unlike the passive stance of “non-racism”. Therefore, anti-racism work requires consistent, committed, and targeted action and attention.’

- Creative Equity Toolkit[i]

For more information on how you can be anti-racist, see the Take Action section of this website. Alternatively, see this explainer here.

Bias consists of attitudes, behaviour, and actions favouring one group or person. When it comes to race, bias can be a favourable attitude where we form positive impressions based on someone's skin colour, surname or ancestry (i.e. how we racialise them). It can also be unfavourable, where we form negative impressions.

Bias can lead to unfair outcomes for some people. These unfair outcomes can be in organisations like schools, sports teams, workplaces, or within health, education, or criminal justice systems.

People sometimes use the terms 'implicit' or 'unconscious' bias because bias can be hard to detect, even in ourselves. However, it's essential not to use the terms 'unconscious' or 'implicit' to justify or minimise the impact of bias. We must take responsibility for challenging bias in ourselves or the organisations and systems we are a part of.

We are all likely to hold biases of some kind. With this knowledge, we must commit to identifying our own biases and, more importantly, addressing them through anti-racist action.

Discussions on race and racism in Australia often refer to colonisation and colonialism. This is because the colonial history of Australia has an ongoing impact on shaping racism.

Colonisation refers to the practice of acquiring and controlling the land of others. This includes inhabiting it, using it for financial benefit and taking resources. Settler colonialism/colonisation involves creating a society of foreign settlers on Indigenous land. This can involve trying to destroy and replace the Indigenous population through various means or to maintain supremacy over them

Colonisation and Australia

Australia was colonised by European settlers in 1788. Settler colonisation began with this arrival of colonisers but remains an ongoing process. Different methods have been used in Australia to reduce the Indigenous population and destroy language and tradition. These range from massacres to assimilation policies. While many of these occurred in the past, such methods continue in different forms today and these past methods have ongoing impacts.

For example:

• Stolen Generation policies   aimed at removing First Nations children from their culture and assimilating them into white communities. While Stolen Generation policies have formally ended, Indigenous children are still removed by the state and placed in out-of-home care at much higher rates than non-Indigenous children. For more information, we suggest reading the Bringing Them Homereport, which provides critical insights into the experiences of the Stolen Generations as well as the history of forced removal and the ongoing impacts of past government policies that enabled this practice.
• Following the arrival of British colonisers multiple massacres of First Nations communities occurred.[i] The Killing Times is a project by the Guardian that maps these massacres. Over half of these were committed by colonial officials, like police. Today, we see that Aboriginal and Torres Strait Islander people are still more likely to be killed by officials like police. This can be seen when looking at rates of Indigenous deaths in police custody.[ii]

Decolonisation identifies systems and processes connected to colonisation and works to change these. [i] Decolonisation seeks to reverse and remedy the ongoing effects of colonisation faced by First Nations peoples and their lands.[ii] This includes challenging situations where colonisation continues to operate in laws, policies and systems. Importantly it includes recognising rights and cultures and returning land and resources to traditional owners.

Anti-colonialism refers to the global movement to challenge colonial power. It is a way to look at the limitations of colonialism. This includes looking at differences between European ideas of progress, democracy, and freedom; and experiences of colonisation which can involve genocide and exploiting communities for resources.[iii]

Decolonisation and anti-racism

There are different views on the way that decolonisation and anti-colonialism relate to anti-racism work, and sometimes the terms are used interchangeably. The language of ‘decolonisation’ and ‘decolonising’ is often used in anti-racism training and practice. This is because it draws attention to structures and institutions that support racist power inequalities. However, some experts have identified that people misuse the term ‘decolonisation’. It is sometimes used as a metaphor for incorporating Indigenous thinking or practices and sometimes used interchangeable with terms like ‘anti-racism’.  This can include describing processes of change that do not actually challenge colonial power. For example, changing language that organisations use, without changing their practices; or adopting diversity, equity and inclusion policies that effectively maintain colonial power inequalities, instead of challenging them. It's important to remember that decolonisation refers to challenging colonial control of land and resources.

The dispossession of Aboriginal and Torres Strait Islander peoples refers to the forced removal of land, and resources, from Indigenous peoples and the denial of their rights. This occurs through the ongoing process of colonisation. Historically this has involved land theft, forced relocations or policies that undermine Indigenous ownership.

Racism is often used to build and maintain wealth and ownership for white communities. Hierarchies of race are used to distinguish between groups that have a right to ownership, and those who can be dispossessed. An example of this is how Indigenous land sovereignty is denied when ‘white’ claims on the land are seen as more legitimate.[i]

In Australia, all groups, including non-Indigenous people with a lived experience of racism, benefit from this dispossession of Indigenous peoples.

The There's nothing casual about racism campaign uses the term "equality" to refer to "substantive equality", which is a legal term. Substantive equality acknowledges that different people and communities have various needs and strengths. It recognizes that achieving equal opportunities and outcomes can require different treatment and resource allocation.

The campaign also uses the term ‘equity’, which, like substantive equality, recognises the unique needs and strengths of different individuals and communities and the provision of resources to ensure equality of opportunity.

In this campaign, neither equality nor equity mean ‘treat everyone the same’. It is important to consider the unique and collective rights of some communities. This includes rights recognised under the United Nations Declaration of the Rights of Indigenous Peoples. These are the inherent rights of Indigenous peoples as the First Peoples on this land. Their sovereignty has not been ceded, and their right to self-determination is vital in addressing the injustices of colonialism. Without fully acknowledging these rights, "equality" or "equity" cannot promote justice or fairness effectively.

“Systemic racism creates the architecture around which other forms of racism are enabled, supported and justified.”

- Alison Whittaker[i]

“Systemic racism doesn’t mean that everyone in the club is racist, as some have tried to say. What it means is that the culture, structures, and internal mechanisms aren’t effective in facing racism, providing resolution, and creating change. It means that individuals of goodwill can’t make the difference they want.”

- Professor Larissa Behrendt and Professor Lindon Coombes[ii]

Terms like ‘systemic’, ‘institutional’, and ‘structural racism’ are often used to refer to similar concepts. They can be much harder to recognise and understand compared to interpersonal racism. For some people, these forms of racism are less visible and deeply rooted in society and organisations. Often, these terms are used interchangeably. While these experiences of discrimination are interrelated, they can also be distinct.[iii]

Systemic racism is the way a society or institution’s cultural norms, laws, ideologies, policies, and practices result in inequitable treatment and outcomes. Systemic racism involves entire systems, for example, legal, health, criminal justice, and the structures that support these. Institutional and structural racism are forms of systemic racism.

Example: The difference in health outcomes based on race. Racism impacts people’s health, the quality of treatment and care that they receive. Extensive evidence shows differences in life expectancy experienced by people of different races.  

Institutional racism is a form of systemic racism. It exists when racism is normal within an organisation, institution, or society. It includes the policies and practices that guide how organisations and institutions run.

Example: Organisations with a pattern of progressing job applicants with anglicised (or 'white-sounding') names through to interviews, instead of applicants with non-anglicised names, despite having similar qualifications and levels of experience.  

Structural racism is also a form of systemic racism. It describes the inequalities and barriers that prevent equal access to opportunities. It refers to racism that is deep within the structures of society. This includes in laws, policies, and cultural norms.[iv] Example: The higher rates of exploitation and modern slavery found among migrant workers of colour in Australia, when compared with the rest of the population.

Interpersonal racism refers to racism that occurs in everyday interactions. This can be between individuals or groups and is what most people recognise as racism. It can take many forms, such as abusive language, harassment, exclusion, or humiliation. Interpersonal racism might also be expressed through casual remarks or jokes. Some people refer to this type of racism as ‘everyday racism’ because it illustrates how systemic racial inequity plays out between people.

It's important to note that interpersonal racism doesn't always target a specific person and may not even be intended to cause harm or offence. However, the lack of intent does not reduce the negative impacts of racism.

“Intersectionality is a lens through which you can see where power comes and collides, where it interlocks and intersects.”

- Kimberlé Crenshaw[i]

Intersectionality is a concept that highlights how different parts of a person's identity impact one another, and how this shapes their experience in society. For example, a person’s experience of a form of discrimination, such as sexism, is also affected by other parts of their identity.[ii] This could include their race, sexual orientation, gender identity, age, socio-economic status or whether they have a disability.

In meaningful anti-racist action, intersectionality should always recognise race and its impacts on other forms of oppression.

Example: Indigenous women may experience racism and sexism. Their experience of sexism or misogyny will be different from the experiences of white women.[iii]

This understanding is crucial. It helps us see how someone’s experience of racism can be intensified or changed by other forms of oppression they face.

Intersectionality as a concept was developed by Black feminists to explore the way that multiple forms of structural oppression impacted Black Women[iv]

"Where are you from" is a question that migrant people of colour will be asked many times over their lives, which is a reminder that they are considered "Other," or "different" to the majority group."

- Dr Zuleyka Zevallos[i]

Microaggressions are subtle expressions or actions that reinforce racist stereotypes and beliefs. For instance, commenting on how well a person of African heritage speaks English or repeatedly mispronouncing someone's name despite being corrected.

These types of microaggressions may not be apparent to everyone. People who experience racism or other forms of discrimination are often more aware of them. It's important to note that the "micro" in microaggression doesn't mean these acts can't have a severe impact. The effects of microaggressions can build up over time and cause significant psychological distress[ii].

Microaggressions often reflect everyday attitudes and beliefs that are based on a lack of understanding of race and racism. However, they are also a reflection of institutional racism that may exist. Both need to be challenged at the same time.[iii]

Privilege is an advantage or protection only available to some people or groups. In the context of race and racism, 'privilege' often refers to the benefits or protections experienced by people because of how they are racialised.

Experiencing racial privilege does not mean that you have had an easy life. However, we all must understand the way that racism facilitates the enjoyment of certain rights and experiences for some while denying them to others. We must also ask why these inequalities exist and take action to address them.

Limitations of the term 'privilege' 

Many things that are often called 'privileges' are, in fact, basic rights that everyone should enjoy. This inaccuracy has led some people to argue that ‘privilege’ is not a useful term. This is because it does not indicate that these so-called 'privileges' should be experienced by everyone and not considered advantages. Instead, we should focus on the lack of protections that are experienced by those without 'racial privilege' and what can be done to address this.[i]

Acknowledging 'privilege' 

Acknowledging privilege involves recognising that the systems and institutions of our society are designed from the perspectives and for the benefit of some groups and not others. Privilege can stem from various aspects of our identity, including race, sex, ability, age, and socioeconomic status.

Below is a list of experiences sometimes considered examples of 'racial privilege'. When you read through them, ask yourself, 'Are these things that everyone, or just some people, should experience? What do we need to do to ensure that everyone experiences them?':

• Watching television and seeing people of your race widely represented.
• Moving through life without being racially profiled or unfairly stereotyped.
• Being treated fairly and justly by police and by the courts.
• Seeing yourself represented in business and political leadership.
• Not having to repeatedly explain your cultural practices to other people who perceive them as strange.
• Being presumed 'innocent' until proven guilty by the legal system.

‘Race is now widely described as a social construction, but this doesn’t mean that race is imaginary or not real.’

- Professor Chelsea Watego, Dr David Singh and Dr Alissa Macoun[i]

The concept of ‘race’ emerged during the 16th and 17th centuries in Europe. It is built on the idea that humans could be categorised into distinct biological 'races' based on physical and social characteristics. Now, we widely accept that biological categories of difference ‘races’ do not exist and that groups are instead ‘racialised’. It can be useful to think of race as a ‘badge’, that certain groups are made to wear, which then informs the way they are treated.[ii] Although race has no biological or scientific basis, thinking about race and its impacts remains essential, as many of our laws, cultures and societies continue to be built on ideas of race and racism. This has contributed to specific racialised groups being treated as better than others, creating systemic inequalities that continue today.

It's important to note that, although the concepts overlap, ‘race’ is different from ‘ethnicity’ and ‘culture’. Ethnicity is generally self-identified and refers to a shared cultural heritage. Culture refers to shared patterns of behaviour and beliefs.  The terms ‘ethnicity’ and ‘culture’ emerged in the late 20^th century to avoid the negative and biologically based understandings of ‘race’. These terms are well known and used to describe difference between people and groups. Many people like to use these terms to describe their distinct identity. However, like ‘race’, these terms are also social constructs that can still be used in a harmful way to emphasise difference and reinforce systemic inequality.

What about biological difference?

Groups of people look and act differently. However, science shows no significant biological difference between ‘races’. Things we think of when we think of race, such as skin colour, facial features, hair types or body type, do not determine someone’s ability or worth. The differences between groups of people or races have been created by humans for social or political reasons. This is what anti-racism experts mean when they say race is a ‘social concept’ or a ‘social construct’.

“Racialisation” is a process by which people are treated, seen and understand themselves as belonging to distinct racial groups. As race is a social concept, “racialisation” is a useful way to understand how race shapes society.  European colonialism led to the creation of racial categories which supported the establishment of the transatlantic slave trade and racist laws and policies".[i] All people are racialised, including the racial groups who benefit from racism. Racialisation creates power differences between groups of people, with some communities exploited for the benefit of others.[ii] Since the colonisation of Australia by the British, this process provides economic, social, and political benefits to white communities.  Read about how the racialisation of white people is normalised and made invisible underneath the Key Term “Whiteness”.

“Negatively racialised" is when groups experience harm due to racialisation. When groups are “negatively racialised", they have been racialised in a way that makes them the target of structural discrimination. The purpose of this is to maintain a racial hierarchy where white communities take priority.

Throughout history, racialisation has changed to serve different goals.[iii] For example, British colonisation in Australia led to false ideas of the inferiority and inevitable extinction of Aboriginal and Torres Strait Islander peoples. This was used to justify British land claims.[iv] These ideas were supported by so-called scientific theories that have since been disproved. Today, we can see how harmful racial stereotypes result in discriminatory practices and policies. This includes the over-policing of First Nations and other negatively racialised communities.

It’s important to note that, in many contexts, the language that has been used to negatively racialise certain communities is being reclaimed as a tool for collective and anti-racist organising. For example, the terms “Black” and “Blak” are often used by First Nations peoples to self-identify in Australia to celebrate and reclaim their culture and a sense of belonging.[v]

“Racial literacy is a process of solidarity-building, to grow our common knowledge of what race and racism do and how to develop effective strategies to defeat them”.[i]

- Dr Alana Lentin and Dr Debbie Bargallie.

'Literacy' refers to our knowledge or skills in a specific area.

'Racial literacy' refers to an essential set of skills that allow us to better understand racism and how race operates in society.  Racial literacy focuses on the relationship between race and power. It draws attention to how race affects society.[ii] Racial literacy equips people with the tools to understand and challenge racism and responds to the needs of communities that experience racism. This includes the goals and contents of any racial literacy resources.

The Racial Discrimination Act 1975 (Cth) (RDA) was introduced by the Australian Government in 1975, and it provides important legal protections against racial discrimination. The RDA makes racial discrimination and racial hatred unlawful in public life.

In 2025, Australia marks 50 years since the RDA was introduced, highlighting its role in addressing racial inequality. Over the decades, the RDA has been central to many legal cases, but one of its most high-profile involvements was in Mabo v Queensland (No. 1 and No. 2).

In the Mabo decision, the High Court held that the common law of Australia recognises a form of native title to land. The Court rejected the doctrine that Australia was terra nullius (land belonging to no one) at the time of European settlement. Pre-existing rights to land survived colonisation and still survive today in certain circumstances.

The High Court did not discover a new form of title. It recognised property rights which Aboriginal and Torres Strait Islander people have always possessed[i]. The Native Title Act 1993 (Cth) recognises these rights.

Racial discrimination 

The RDA aims to protect everyone in Australia from discrimination based on race, colour, descent, national origin or ethnic origin, and immigrant status.   Areas where racial discrimination is made unlawful include:

• Access to places and facilities.
• Land, housing and accommodation.
• The provision of goods and services.
• Joining a trade union.
• Employment.
• Advertisements.

Section 9 of the RDA takes a human rights based approach to discrimination. It defines racial discrimination and makes it is unlawful for a person to do any act involving a distinction, exclusion, restriction or preference based on race, colour, or national or ethnic origin which has the purpose or effect of nullifying or impairing the recognition, enjoyment or exercise, on an equal footing, of any human right or fundamental freedom in the political, economic, social, cultural or any other field of public life.

The RDA specifically provides that the references to human rights and fundamental freedoms and equal enjoyment of rights includes the rights referred to in Article 5 of International Convention on the Elimination of All Forms of Racial Discrimination (ICERD) which include:

• The right to equal treatment before tribunals and all other organs administering justice.
• The right to security of person and protection by the State against violence or bodily harm.
• The right to participate in elections and the conduct of public affairs.
• The right to own property alone and in association with other.
• The rights to work, to free choice of employment, to just and favourable conditions of work, to protection against unemployment, to equal pay for equal work, to just and favourable remuneration.
• The right to housing.
• The right to public health, medical care, social security and social services;
• The right to equal participation in cultural activities; and
• The right of access to any place or service intended for use by the general public, such as transport hotels, restaurants, cafes, theatres and parks.

Over the past 7 years the Commission has seen an increase in representative complaints from Aboriginal and Torres Strait Islander peoples alleging racial discrimination under section 9 of the RDA. The majority of these complaints raise systemic issues about the administration of state or Australian Government laws, practices and policies.

Racial hatred 

The RDA also makes it unlawful to do an act in public otherwise than in private that is reasonably likely to offend, insult, humiliate or intimidate a person or group and the act is done because of their race, colour or national or ethnic origin

Examples of racial hatred include:

• Racially offensive material on the internet.
• Racially offensive articles or images in a newspaper.
• Racially offensive comments in a public place.
• Racially offensive speeches at a public rally.

The racial hatred provisions aim to balance the right to live free from racial hatred and the right to freedom of expression. Section 18D of the RDA says an act will not be against the law if it is ‘done reasonably and in good faith’ in certain circumstances.

Who can make a complaint? 

Section 46P  of the Australian Human Rights Commission Act 1986 (Cth) sets out the requirements that need to be met to make a valid complaint of racial discrimination or racial hatred to the Australian Human Rights Commission. These requirements are:

• The complaint is in writing.
• The complaint is made by the person affected by the discrimination or by someone on their behalf, like a friend, family member or lawyer.
• Allege actions that are reasonably arguable unlawful discrimination.

The process is free and confidential. Complaints can be made online, by email or post.  People from all racial backgrounds can make complaints under the RDA.

Limitations of the Racial Discrimination Act 

Individual, not structural

While the RDA offers some protections against "racial discrimination" and "racial hatred", feedback received through consultations on the National Anti-Racism Framework and the Racism It Stops with Me campaign highlights a strong public demand for reforming the RDA. In response, the National Anti-Racism Framework includes key recommendations that call for strengthening the RDA and taking proactive steps to address systemic and structural racism. One of the central recommendations is the introduction of a positive duty within the RDA, which would legally require organisations to actively prevent racial discrimination, shifting the burden away from individuals making complaints[ii].

The RDA does not include criminal sanctions on racial discrimination. This means that a breach of the RDA does not amount to a crime. Violations of the RDA are, therefore, unlawful, and not illegal. This means that responsibility is placed on the individual affected by the act (rather than the police) to hold someone else accountable for the breach of the RDA.

Accessibility

People from culturally, linguistically diverse and racially marginalised communities can experience barriers when seeking to take action against experiences of racism. Financial circumstance s, lack of knowledge about the Commission or rights under the law, difficulties in obtaining legal assistance, levels of English literacy  and fears of backlash or punitive action or concerns about the complexity and formality of complaint and court processes can all limit people's ability to make complaints under the RDA.

Vulnerable to suspension 

Protections under the RDA have also been suspended on various occasions where the Australian Government wanted to implement legislation that would otherwise be unlawful under the RDA (the RDA allows for this to occur in certain circumstances). On each occasion, this has been specifically related to laws affecting the rights of First Nations peoples.    The 2007 Northern Territory Emergency Response (NTER) is a key example, where the Act was set aside to enable racially targeted measures in Aboriginal communities across the Northern Territory. This included compulsory income management, alcohol restrictions and land acquisitions.[iii]

“Self-determination is an outcome as much as it is a process of negotiation. It is about determining, through legitimate dialogues with the nation state, how Aboriginal and Torres Strait Islander peoples are able to pursue our own social, cultural and economic interests, while retaining the right to participate fully in Australian life.”[i] – Australian Human Rights Commission

Self-determination  is the ability to have control over your own affairs and life.[ii] For Aboriginal and Torres Strait Islander people, self-determination is about freely controlling their own future. This includes being able to make decisions that affect their communities and their economic, social and cultural growth.[iii]

The right to self-determination is recognised in internationally agreed human rights.[iv] This includes the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), which confirms that Indigenous peoples have a right to self-determination under international law.

Self-determination involves recognising and respecting Aboriginal and Torres Strait Islander people as Indigenous peoples with their own ways of thinking, learning and making decisions.[v] It does not mean create a separate Indigenous ‘state’.

Self-determination officially recognises Indigenous peoples’ leaders and institutions, including their independent decision-making processes.[vi] Aboriginal and Torres Strait Islander peoples have governed themselves and practised self-determination for thousands of years before colonisation began in 1788.[vii] Since colonisation, First Nations peoples have been excluded from making decisions, leading to long-term and harmful impacts.[viii] With self-determination, Aboriginal and Torres Strait Islander peoples can make decisions about the issues that impact them. This includes making decisions about their lands and waters, ways to organise themselves, practice their culture and grow their communities that best ensures their survival, dignity and well-being.[ix]

‘Sovereignty’ is a term that means different things in different contexts. For example, Indigenous sovereignty differs from Western understandings of sovereignty.[i] At a basic level, Indigenous sovereignty refers to the right of Indigenous peoples to govern themselves. This includes making decisions about their affairs and controlling their lands and resources.

Indigenous sovereignty is an important term when talking about racism in Australia. This is because of the unique experiences of racism faced by Aboriginal and Torres Strait Islander peoples. First Nations communities have a long history of resistance and anti-racist action in Australia.

For some, Indigenous sovereignty is a framework for resistance. This understanding is based on the continued existence of Indigenous peoples, who never consented to being part of the Australian state.[ii] Indigenous sovereignty is based on Indigenous ways of knowing and being. It is innate within Indigenous people, and is grounded in relationships between people, ancestral beings and land.[iii]

“A treaty is a legally binding agreement between two or more parties, usually states or sovereign powers.

Treaties are necessary to recognise historic wrongs and provide an opportunity to recast the relationship between Indigenous and non-Indigenous people.

Treaty is reached after a process of negotiation, which involves the parties coming together as equals to decide on legally binding responsibilities and duties. A negotiation suggests that the parties work together towards a mutually beneficial agreement.”[i]

Australia is one of the only Commonwealth countries that has not signed a federal treaty or agreement with Indigenous peoples.[ii]

Many First Nations people have been calling for a treaty, or treaties, for a long time.

In 2017, First Nations people from across Australia gathered to call for meaningful constitutional change, truth-telling and agreement-making. The collective statement that this process resulted in is called the Uluru Statement from the Heart. The Uluru Statement from the Heart calls for Makarrata, a Yolngu word that encompasses agreement-making and ‘treaty’.[iii]

There is growing momentum to implement treaties at the state and territory level. You can find more information here:

• Treaty processes in Victoria.
• South Australia Voice and Treaty process.
• Truth-telling and Treaty process in Tasmania.
• New South Wales Treaty Consultation.

In 2024, the Queensland Government formally repealed its Path to Treaty Act and abolished its Truth-Telling and Healing Inquiry.[iv]

The Northern Territory treaty process, which formally began in 2018, was abandoned in 2022, revived in 2024, and then formally dismantled in February 2025.[v]

Whiteness refers to how 'white' racial and cultural identity is viewed as the standard to which all other races are compared. When talking about race and racism, 'white' and 'whiteness' do not necessarily refer to skin colour. Instead, they refer to how racialisation gives power and privilege to cultures and communities upholding Western or 'white' values.

Who is white?

“Whiteness is elastic – over time people have moved in and out of whiteness.” - Dr Alana Lentin[i]

People seen as 'white', or closer to 'white' are given more power and privilege in the racial hierarchy. In Australia, this often means prioritising Anglo-Celtic and some European cultures, values, and communities.

As white supremacy and racism are ways to maintain power, people seen as ‘white’ can change depending on the context. For example:

• Changing through time: An example of this, is the gradual inclusion of Irish communities. Under British colonisation, Irish communities were seen as racially inferior. However, in Australia Irish communities “become white” to hold greater power than Indigenous peoples and other migrants.[ii]

Have you heard the phrase “proximity to whiteness”?

This phrase is sometimes used in discussions about racism. It describes how those closer to being seen as ‘white’ on the racial hierarchy scale have more power and privilege. People who may not be racialised as ‘white’ still may have more power if they are seen as closer or have greater proximity to ‘white’ communities.

"The invisibility of whiteness”

White supremacy relies on making whiteness so normal that it becomes 'invisible' within society. This means that people seen as 'white' often do not recognise how they are racialised. They also rarely have to acknowledge their systemic advantage or privilege.[i] As a result, people lack the understanding required to tackle racism and discrimination.

The normalisation of whiteness in Australia has created a culture where negatively racialised people are seen as the 'other'. Talking about whiteness is not discrimination against white people. Discussing whiteness and its impact is essential to understanding how racism works.

'White supremacy' is an essential concept for us to understand when learning about how race works in society. The term 'white supremacy' often makes us think of violent extremist groups, but this is only one form of it. White supremacy exists because of racialisation and the creation of hierarchies based on race. White supremacy prioritises ‘whiteness’ to maintain power and privilege in society.

What white supremacy looks like 

We can see white supremacy in action when the stories, religions, identities, values, and languages of white communities or communities with proximity to whiteness are seen as 'normal'. In contrast, others are seen as 'different.'

We can also see white supremacy in laws or policies (both historical and current) that apply to everyone but mainly benefit white Australians. Some laws, like the White Australia policy which existed in various forms for the majority of the 20^th century, openly favoured white communities. Even though we have officially ended many openly racist laws and policies, their effects are still felt today.[i] 

For more information on 'proximity to whiteness’, see ’Whiteness’.

Challenging white supremacy 

To challenge racism in Australia, we must recognise that specific groups and communities benefit the most from certain laws and practices. Recognising white supremacy in action is an essential step in achieving equality. We must strive for a society where everyone has equal access to rights, freedoms, and opportunities regardless of how they are racialised.

Note: for more information on ‘white’ and ‘whiteness’, see the term ‘Whiteness’.