![]() Recently, sociologists have argued that the global apartheid structure of the 21st century world-system emanates from the logic and power of a “white master race” ( Marable, 2009). Constrained by “barriers of complexion” and “racial antagonisms,” global apartheid is a “structure of world society,” he explained, in which “a minority of whites occupies the pole of affluence while a majority composed of other races occupies the pole of poverty.” Kohler’s concept gained little traction for two decades, but it is currently very popular among western scholars and activists (e.g., Richmond, 1995: Alexander, 1996 Ansley, 1997 Sharma, 2007 Mazrui, 2007). ![]() Gernot Kohler ( 1978: 264–266) coined the phrase global apartheid to explain world inequality. Fourth, “the majority of Euro-Americans adhere to a Eurocentric perspective founded on covert and overt assumptions of White supremacy” ( Delgado-Bernal, 2002: 111). Third, there are only “two unambiguously defined statuses: whiteness at the top and blackness at the bottom” ( Washington, 1990: 224). Second, “power structures are based on white privilege and white supremacy which perpetuates the marginalization of people of color” ( ucla School of Public Affairs, 2015). ![]() First, “white supremacy is the unnamed political system that has made the modern world what it is today” (Mills, 1997: 1). Four pivotal theses predominate in this perspective. This thesis and the conceptualization of race/ethnicity that derives from it now predominate in western social science, and they are increasingly reflected in western mass media coverage, in international policy formation, in the mission statements of international ngo s and activist organizations, and in the curricula of nonwestern universities ( Jhappan, 1996 Alatas, 2000 Malik, 2000 Barot and Bird, 2001 Taylor and Orkin, 2001 Winant, 2001 Gilroy, 2002 Goldberg, 2005 Wimmer, 2015 Gonzalez-Sobrino and Goss, 2019). Since the late 1990s, western scholars and activists have “steamrollered historical, social and geographical differences into a single discourse” ( Malik, 2000: 158) to conceptualize the modern world-system as a “troubled relationship between the white European world and the world of those defined by whites as the ‘dark others’” ( Vera and Feagin, 2007: 1).
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