Although CRT has grown in its application in many disciplines, CRT scholarship as a whole challenges liberalist claims of objectivity, neutrality, and color blindness of the law and argues that these principles actually normalize and perpetuate racism by ignoring the structural inequalities that permeate social institutions.CRT draws from diverse disciplines such as sociology, history, feminist and post colonial studies, economics, political science, and ethnic and cultural studies. Its general mission seeks to analyze, deconstruct, and transform for the better the relationship among race, racism, and power.
The CRT movement is an important part of the efforts for racial redemption. It offers a unique opportunity to challenge the White logic that is the basis of the social sciences, and it is rooted in an epistemology of liberation. CRT has contributed to this new epistemology by articulating the contours of racial power, undermining the logic of the post- racial reality.
Critical theories of race and racism (CTRR) have much in common with critical race theory, including the goal of dealing with social injustices, the reduction of elimination of social inequalities, and a strong focus on intersectionality. However, there are also important differences stemming from the fact that CTRR are rooted much more in the social sciences, including sociology, than is critical race theory with its base in legal scholarship and activisim.
Over the course of his life, W.E.B. Du Bois served as a leading challenger of the views of assimilationism and a leading figure in the rise of the African-centered perspective: Du Bois would advance a creative critical perspective that became African centered. In this work we find a perspective that is heavily influenced by the work of Karl Marx, but which also adds the importance of African and other colored and oppressed persons.
Critical race theorists afford law students and lawyers materials with which to challenge conventional notions of the intent requirement in equal protection analysis with contrasting studies of structural and unconscious racisms. They point out ways to remake the scope of basic law school courses in property, contracts, and torts by locating slavery, Indian law, and racial harassment as crucial topics for study.
CRT unequivocally states that analysis of the law cannot be neutral and objective and stresses that recognition of and voices from standpoint and race consciousness are essential to radical racial reform. Because race is the scaffolding that structures American society, there can be no “perch outside the social dynamics of racial power from which to merely observe and analyze."
CRT has developed rapidly into a major branch of social theory and has been taken up beyond the United States to include work in Europe, South America, Australia and Africa. It is often denigrated by people working with alternative perspectives who view the emphasis on race and racism as misguided or even threatening. Despite such attacks, which frequently rest on a lack of understanding and over simplification of the approach, CRT continues to grow and is becoming one of the most important perspectives on the policy and practice of race inequality in the UK.
That theory was a result of the growing recognition that the momentum of the civil rights movement of the 1960s had been lost and what was needed was not only a revival of social activism but also new ways of theorizing race. Among the ideas of critical race theory are the following: racism is endemic to American life and therefore difficult to deal with. There is little incentive to whites to deal with racism.
CRT is a body of scholarship steeped in radical activism that seeks to explore and challenge the prevalence of racial inequality in society. It is based on the understanding that race and racism are the product of social thought and power relations; CRT theorists endeavor to expose the way in which racial inequality is maintained through the operation of structures and assumptions that appear normal and unremarkable.
Critical race theorists reject the idea that "race" has a natural referent. Instead, it is a product of social processes of power. People do not have a race, writes Kendall Thomas; they are "race-d."