Extreme racism groups including “The White Supremacy” affect the life of the society and create tension and social disobedience. Be that as it may, in a racist community, it stands to reason that every African-American person is bombarded with cultural affronts and indignities regardless of whether or not she or he is involved in actual interaction with other races. In terms of secular perspective, people engage in violence because of strong personal beliefs and the inability to accept other religions and views. They suppose that their religion is the only one, so other beliefs and traditions are morally and socially wrong. After all, extreme racism attraction may be either direct (e.g., verbal and physical abuse) or indirect (e.g., the virtual absence of racial history prior to slavery).
The ideology and beliefs of “The White Supremacy” are based on supremacist beliefs that white people are a dominant social class of people while other races and nationalities are non-humans. In terms of psychological perspective, “The White Supremacy” members identify themselves with a certain race or culture and try to devastate other cultures. What is more relevant here is that the racist person from “The White supremacy” expends considerable energy in rationalizing such occurrences and pretending that they have no implications for the well-being of African-American people in general and himself in particular; that is, attributions of task and causation are internal, as required for membership in the white community (The White Supremacy 2009).
“The White Supremacy” follows policies of racial hatred and rejection of colored people. The group believes that the civilization perspective states that the violence and racial envy is a result of conflicts between civilizations and their desire for dominance in the world. Thus, although such an individual evaluates African-Americans according to White standard (e.g., physical appearance, standardized tests, etc.), does so mechanically without awareness that other standards are possible, and that he might be as legitimately evaluated according to other racial/ cultural standards. Diverse world views cause individuals to selectively attend to information and to perceive similar information differently, though the same kinds of visual expressions are potentially available to each individual regardless of race. Thus, both the Europeans and African-Americans racial identity models propose that the earlier stages (or the mono-racial types) are associated with poorer change than later stages (or pluralistic racial types) because, in the earlier stages, the individual has to expend considerable energy in screening out or denying potentially identity-shattering data (Saint-Aubin 32).
The White Supremacists explains that social structure and pluralism tension between different racial groups and also lead to extreme racist attitudes. In some cases, racial identity prior to participation in a social experience most probably governs how receptive he is to the message of the social experience; his stage following participation stipulates his resistance to the countervailing environmental social forces. For people judged to be at problematic identity, some ongoing social activities might have to occur if relapse or obsession is to be avoided. Different issues may be relevant for the social congruence approach as opposed to the racial identity direction. For the social congruence, more evidence is needed concerning the validity of the assumptions that corresponding to certain stages or levels of social and personal identification with a race or culture to certain interventions does result in greater immediate comfort and openness with racial concerns, and contact to social environment at each level of development does result in prolonged improvement in identity attitudes, behaviors, and individuals emotions. “The notion that black men could be linked biologically (and thus psychologically and morally) to white men was the source of enormous anxiety and scientific resistance” (Saint-Aubin; 32).
From a sociological perspective, the White Supremacists support violence, terror attacks, and policy of exclusion as the only possible measures against the proliferation of non-white racial groups into society. For the White Supremacists, social violence and extreme racist attitudes are a direct result of historical development and confrontations between classes and nations (The White Supremacy 2009). For the White Supremacists, some empirical data is needed concerning (a) whether racial identity changes follow contribution in such social experiences; (b) if so, which components of the identity are necessary or sufficient for generating conflict; and (c) whether fight and struggle against certain groups are successful. The White Supremacists explain that people whose racial identity resolution is passive are hard to recognize because their attitudes so clearly mirror that which is dominant in the White community. As a result, social behavior that may not be healthy for themselves, in the long run, is resisted by the dominant society as well as racial friends who are at the same stage of racial identity (Appel 81).
In sum, the White Supremacists are influenced by the historical process and social development of modern civilization. Their views and attitudes are formed by religious values, religious conflicts, cultural differences, and personal envy of people with different colors of skin.
Also, both African-Americans and European potential interveners could conceivably benefit from historical and cultural information written from an African-American (and another visible racial group) viewpoint, since this is not a viewpoint that is inherent in American social experiences. Yet, according to virtual identity, assimilation of accurate factual data is only the beginning of the self-exploration procedure.
References
Appel, L. White Supremacy in the Movement against the Prison-Industrial Complex. Social Justice, 30 (2003), 81.
Saint-Aubin, A. F. A Grammar of Black Masculinity: A Body of Science. The Journal of Men’s Studies, 10 (2002), 32.
The White Supremacy. 2009. Web.