Введение
Расовая интеграция, или просто интеграция, включает в себя десегрегацию (процесс прекращения систематической расовой сегрегации), устранение препятствий для общения, создание равных возможностей вне зависимости от расы и развитие культуры, основанной на многообразии традиций, а не просто ассимиляцию расового меньшинства в культуру большинства. Десегрегация – это преимущественно юридический процесс, а интеграция – преимущественно социальный.
Racial integration, or simply integration, includes desegregation (the process of ending systematic racial segregation), leveling barriers to association, creating equal opportunity regardless of race, and the development of a culture that draws on diverse traditions, rather than merely bringing a racial minority into the majority culture. Desegregation is largely a legal matter, integration largely a social one.
Разница между интеграцией и десгрегацией
Моррис Дж. Макгрегор-младший в своей статье «Интеграция вооруженных сил 1940–1969» пишет о словах «интеграция» и «десегрегация»:
In recent years many historians have come to distinguish between these like sounding words The movement toward desegregation, breaking down the nation's Jim Crow system, became increasingly popular in the decade after World War II. Integration, on the other hand, Professor Oscar Handlin maintains, implies several things not yet necessarily accepted in all areas of American society. In one sense it refers to the "levelling of all barriers to association other than those based on ability, taste, and personal preference"; in other words, providing equal opportunity. But in another sense integration calls for the random distribution of a minority throughout society. Here, according to Handlin, the emphasis is on racial balance in areas of occupation, education, residency, and the like. <blockquote>From the beginning the military establishment rightly understood that the breakup of the all black unit would in a closed society necessarily mean more than mere desegregation. It constantly used the terms integration and equal treatment and opportunity to describe its racial goals. Rarely, if ever, does one find the word desegregation in military files that include much correspondence. In 1997, Henry Organ, who identified himself as "a participant in the Civil Rights Movement on the (San Francisco) Peninsula in the '60s and an African American," wrote that the "term 'desegregation' is normally reserved to the legal/legislative domain, and it was the legalization of discrimination in public institutions based on race that many fought against in the 1960s. The term 'integration,' on the other hand, pertains to a social domain; it does and should refer to individuals of different background who opt to interact." In their book By the Color of Our Skin (1999) Leonard Steinhorn and Barbara Diggs Brown also make a similar distinction between desegregation and integration. They write " television has give[n] white Americans the sensation of having meaningful, repeated contact with blacks without actually having it. We call this phenomenon virtual integration, and it is the primary reason why the integration illusion – the belief that we are moving toward a colorblind nation – has such a powerful influence on race relations in America today." Reviewing this book in the libertarian magazine Reason, Michael W. Lynch sums up some of their conclusions as "Blacks and whites live, learn, work, pray, play, and entertain separately " Then, he writes:
The problem, as I see it, is that access to the public spheres, specifically the commercial sphere, often depends on being comfortable with the norms of white society. If a significant number of black children aren't comfortable with them, it isn't by choice: It's because they were isolated from those norms. It's one thing for members of the black elite and upper middle class to choose to retire to predominantly black neighborhoods after a lucrative day's work in white America. It's quite another for people to be unable to enter that commercial sphere because they spent their formative years in a community that didn't, or couldn't, prepare them for it. Writes [Harvard University sociologist Orlando] Patterson, "The greatest problem now facing African Americans is their isolation from the tacit norms of the dominant culture, and this is true of all classes."
В последние годы многие историки стали проводить различие между этими похожими по звучанию словами. Движение к десегрегации, направленное на разрушение системы Джим Кроу, приобрело все большую популярность в десятилетие после Второй мировой войны. Интеграция, с другой стороны, как утверждает профессор Оскар Хэндлин, подразумевает несколько аспектов, которые еще не были повсеместно приняты в американском обществе. В одном смысле это означает «устранение всех барьеров для общения, кроме основанных на способностях, вкусах и личных предпочтениях», то есть предоставление равных возможностей. Но в другом смысле интеграция предполагает случайное распределение представителей меньшинства по всему обществу. Здесь, по словам Хэндлина, акцент делается на расовом балансе в таких сферах, как занятость, образование, место жительства и тому подобное. С самого начала военное ведомство правильно понимало, что расформирование полностью чернокожих подразделений в закрытом обществе неизбежно будет означать нечто большее, чем просто десегрегацию. Оно последовательно использовало термины «интеграция», «равное отношение» и «равные возможности» для описания своих расовых целей. Слово «десегрегация» редко, если вообще, встречается в военных документах, содержащих обширную переписку. В 1997 году Генри Орган, представившийся как «участник движения за гражданские права на полуострове (Сан-Франциско) в 60-е годы и афроамериканец», написал, что термин «десегрегация» обычно относится к юридической/законодательной области, и именно легализации дискриминации в государственных учреждениях на расовой основе боролись многие в 1960-х годах. Термин «интеграция», напротив, относится к социальной сфере; он относится и должен относиться к людям разного происхождения, которые стремятся к взаимодействию. В своей книге «По цвету нашей кожи» (1999) Леонард Стейнхорн и Барбара Диггс Браун также проводят аналогичное различие между десегрегацией и интеграцией. Они пишут: «Телевидение дало белым американцам ощущение значимого и повторяющегося контакта с афроамериканцами, не имея его на самом деле. Мы называем это явление виртуальной интеграцией, и это основная причина, по которой иллюзия интеграции – вера в то, что мы движемся к нации, свободной от расовых предрассудков – оказывает столь сильное влияние на расовые отношения в Америке сегодня». В рецензии на эту книгу в либертарианском журнале Reason Майкл У. Линч суммирует некоторые из их выводов следующим образом: «Чернокожие и белые живут, учатся, работают, молятся, отдыхают и развлекаются раздельно». Затем он пишет:
In recent years many historians have come to distinguish between these like sounding words The movement toward desegregation, breaking down the nation's Jim Crow system, became increasingly popular in the decade after World War II. Integration, on the other hand, Professor Oscar Handlin maintains, implies several things not yet necessarily accepted in all areas of American society. In one sense it refers to the "levelling of all barriers to association other than those based on ability, taste, and personal preference"; in other words, providing equal opportunity. But in another sense integration calls for the random distribution of a minority throughout society. Here, according to Handlin, the emphasis is on racial balance in areas of occupation, education, residency, and the like. <blockquote>From the beginning the military establishment rightly understood that the breakup of the all black unit would in a closed society necessarily mean more than mere desegregation. It constantly used the terms integration and equal treatment and opportunity to describe its racial goals. Rarely, if ever, does one find the word desegregation in military files that include much correspondence. In 1997, Henry Organ, who identified himself as "a participant in the Civil Rights Movement on the (San Francisco) Peninsula in the '60s and an African American," wrote that the "term 'desegregation' is normally reserved to the legal/legislative domain, and it was the legalization of discrimination in public institutions based on race that many fought against in the 1960s. The term 'integration,' on the other hand, pertains to a social domain; it does and should refer to individuals of different background who opt to interact." In their book By the Color of Our Skin (1999) Leonard Steinhorn and Barbara Diggs Brown also make a similar distinction between desegregation and integration. They write " television has give[n] white Americans the sensation of having meaningful, repeated contact with blacks without actually having it. We call this phenomenon virtual integration, and it is the primary reason why the integration illusion – the belief that we are moving toward a colorblind nation – has such a powerful influence on race relations in America today." Reviewing this book in the libertarian magazine Reason, Michael W. Lynch sums up some of their conclusions as "Blacks and whites live, learn, work, pray, play, and entertain separately " Then, he writes:
The problem, as I see it, is that access to the public spheres, specifically the commercial sphere, often depends on being comfortable with the norms of white society. If a significant number of black children aren't comfortable with them, it isn't by choice: It's because they were isolated from those norms. It's one thing for members of the black elite and upper middle class to choose to retire to predominantly black neighborhoods after a lucrative day's work in white America. It's quite another for people to be unable to enter that commercial sphere because they spent their formative years in a community that didn't, or couldn't, prepare them for it. Writes [Harvard University sociologist Orlando] Patterson, "The greatest problem now facing African Americans is their isolation from the tacit norms of the dominant culture, and this is true of all classes."
Проблема, как мне кажется, заключается в том, что доступ к общественным сферам, особенно к коммерческой, часто зависит от соответствия нормам белого общества. Если значительное число чернокожих детей не чувствуют себя в них комфортно, это не по их выбору: это связано с тем, что они были изолированы от этих норм. Совершенно другое дело, когда представители чернокожей элиты и высшего среднего класса выбирают для выхода на пенсию преимущественно чернокожие районы после прибыльной работы в белой Америке. Совсем другое дело, когда люди не могут войти в коммерческую сферу, потому что их формирующие годы прошли в сообществе, которое не подготовило их к этому или не имело возможности подготовить. Как пишет [социолог Гарвардского университета Орландо] Паттерсон: «Главная проблема, стоящая перед афроамериканцами сегодня, – это их изоляция от негласных норм доминирующей культуры, и это справедливо для всех слоев населения».
In recent years many historians have come to distinguish between these like sounding words The movement toward desegregation, breaking down the nation's Jim Crow system, became increasingly popular in the decade after World War II. Integration, on the other hand, Professor Oscar Handlin maintains, implies several things not yet necessarily accepted in all areas of American society. In one sense it refers to the "levelling of all barriers to association other than those based on ability, taste, and personal preference"; in other words, providing equal opportunity. But in another sense integration calls for the random distribution of a minority throughout society. Here, according to Handlin, the emphasis is on racial balance in areas of occupation, education, residency, and the like. <blockquote>From the beginning the military establishment rightly understood that the breakup of the all black unit would in a closed society necessarily mean more than mere desegregation. It constantly used the terms integration and equal treatment and opportunity to describe its racial goals. Rarely, if ever, does one find the word desegregation in military files that include much correspondence. In 1997, Henry Organ, who identified himself as "a participant in the Civil Rights Movement on the (San Francisco) Peninsula in the '60s and an African American," wrote that the "term 'desegregation' is normally reserved to the legal/legislative domain, and it was the legalization of discrimination in public institutions based on race that many fought against in the 1960s. The term 'integration,' on the other hand, pertains to a social domain; it does and should refer to individuals of different background who opt to interact." In their book By the Color of Our Skin (1999) Leonard Steinhorn and Barbara Diggs Brown also make a similar distinction between desegregation and integration. They write " television has give[n] white Americans the sensation of having meaningful, repeated contact with blacks without actually having it. We call this phenomenon virtual integration, and it is the primary reason why the integration illusion – the belief that we are moving toward a colorblind nation – has such a powerful influence on race relations in America today." Reviewing this book in the libertarian magazine Reason, Michael W. Lynch sums up some of their conclusions as "Blacks and whites live, learn, work, pray, play, and entertain separately " Then, he writes:
The problem, as I see it, is that access to the public spheres, specifically the commercial sphere, often depends on being comfortable with the norms of white society. If a significant number of black children aren't comfortable with them, it isn't by choice: It's because they were isolated from those norms. It's one thing for members of the black elite and upper middle class to choose to retire to predominantly black neighborhoods after a lucrative day's work in white America. It's quite another for people to be unable to enter that commercial sphere because they spent their formative years in a community that didn't, or couldn't, prepare them for it. Writes [Harvard University sociologist Orlando] Patterson, "The greatest problem now facing African Americans is their isolation from the tacit norms of the dominant culture, and this is true of all classes."
Разделение не всеобщее
Хотя это различие широко распространено, оно не является общепринятым. Например, можно найти упоминания о "принудительной интеграции" в таких источниках, как Detroit News, PBS или даже Encarta. Эти же источники также используют выражение "принудительная десегрегация", по-видимому, с тем же самым значением; Detroit News использует оба выражения как взаимозаменяемые в одной и той же статье. Когда эти два термина путают, интеграция почти всегда понимается в более узком, юридическом смысле десегрегации; десегрегация же крайне редко, если вообще когда-либо, используется в более широком культурном контексте.