An ideology is racialized by its impact on racialized populations even without racist intent.

Evidence

All ideologies are racialized because of the differential, often adverse, impact that they have on racialized populations. In some ideologies (including those without any racialized reference) it is often possible to identify the hostile intentions of those advocating them, or the likely adverse consequences of the ideology for people of color. Many supporters of Proposition 187 in California, while claiming they were interested in justice and equality for all legal residents of the USA, made it clear that they held stereotypical and despicable attitudes towards Mexicans. Many policies around policing exemplify this type of ideology. For example, the practice of police officers stopping African American car drivers, colloquially called “driving while black,” is defended by weakly veiled arguments about the need to act directly to deal with street crime. In others, the effect of the policy itself, even where no explicit mention is made, and where no clear hostile intentions can be established, can still be disadvantageous. For example, it is the law in the United States to deprive a convicted felon of the right to vote. That means that a significant number of black men will be unable to vote for the rest of their lives. — David Theo Goldberg, John Solomos, A Companion to Racial and Ethnic Studies, 1836

Categorization

• DEEPTHINKING: The felon-disenfranchisement example overturns the assumption that racialization requires intent — a structurally consequential claim about how color-neutral law produces racial outcomes.
• XREF: Connects to the ‘On Sacrifice’ essay’s interest in how stratified societies stabilize through hidden structural mechanisms; also to Milgrom’s insight that institutions and their adverse impacts need no explicit intent. — connects to: State racism operates pragmatically rather than from coherent durable ideology.; Secular ideology itself enables racial exclusion, not the religion it blames. — Nadim N. Rouhana and Nadera Shalhoub-Kevorkian, When Politics Are Sacralized:…, 690