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Racism remains a dangerous and ongoing issue across the globe, a lingering effect of ancient tribalism magnified in modern society. This issue is likely to persist for a long time—at least until Mars comes into play. Human discrimination has no limits, and countless examples of deeply ingrained bias can be found within various ethnic and national communities as well.
10. Burakumin in Japan
Japan is frequently seen as an ethnically uniform nation, but this is far from accurate. It is home to various minority groups, such as the indigenous Ainu people of Hokkaido, the Ryukyuans from Okinawa, and the Zainichi from Korea, China, Brazil, and the Philippines. Yet, even within the majority Yamato ethnic group, there exists an almost invisible class subjected to persistent social exclusion and discrimination.
The terms Buraku and burakumin describe areas mostly inhabited by descendants of people who were once at the bottom of Japan's feudal social structure: leather workers, executioners, undertakers, butchers, and sewage workers. These individuals were known as eta (“unclean masses”) and were ostracized because of their association with jobs linked to death and impurity. They formed their own neighborhoods called buraku (meaning “hamlet”) and became collectively known as burakumin (“hamlet people”). They were required to wear distinctive clothing and hairstyles, were prohibited from rice farming, and had to follow curfews. They were officially emancipated just four years after the Meiji Revolution in 1868.
Currently, they represent about 1.5–2 percent of Japan's population, equating to roughly three million individuals. Often referred to as 'Japan’s invisible race,' they are physically indistinguishable from non-burakumin Japanese, yet they still face widespread discrimination. The issue is rarely addressed in the media or education, but many established companies still avoid hiring those suspected of coming from a buraku, using background checks to weed out burakumin or exploiting their status to pay them less or limit their career opportunities.
The majority of the Japanese public, either unknowingly or intentionally, remains oblivious to the ongoing issue. Many government entities choose to ignore it. However, online platforms like 2ch, where social norms are less rigid, reveal that discrimination against burakumin remains a serious issue. Anti-burakumin graffiti and derogatory terms like eta, hinin, yotsu (meaning 'four,' referencing four legs), and dobutsu ('animal') continue to inflict harm on the buraku community in Japan.
9. Colorism in the United States
The issue of colorism continues to affect African-American society, with lighter skin often regarded as more desirable. This preference, rooted in the painful history of slavery, is perpetuated by social structures and media representations that still favor lighter complexions. This bias remains a significant part of the culture, despite efforts to address racial equality and diversity within the community.
These biases were later transferred to the black community, as African Americans with lighter skin were more likely to earn the respect and acceptance of white Americans. This prejudice also extended to other physical features such as hair texture, eye color, and the shape of one's mouth and nose.
In the 1960s, the situation reversed, as black power activists sometimes rejected lighter-skinned African Americans due to their complexions. However, the patterns of discrimination remain largely unchanged from a century ago, though slightly less pronounced. Research and anecdotal evidence show that dark-skinned black women still face prejudice from black men, with one woman in her twenties recalling a potential love interest saying, 'You’re pretty smart and you’re a lotta fun, but... I just can’t get too serious with a dark-skinned woman. It’s important to me to have light-skinned children.'
White people continue to contribute to the problem, as does society as a whole, with a significant wage gap between lighter- and darker-skinned African Americans. Darker-skinned black high school girls are still more likely to be suspended than their lighter-skinned peers.
The role of white people in this issue has traditionally been downplayed because studies show that white individuals have a reduced ability to perceive differences in black skin tones. Some argue that white colorism is less significant than the broader racial bias many white people hold against black people. Nevertheless, colorism is a pervasive issue in American society, and it is more intricate than the traditional black/white divide, with both black and white individuals complicit in perpetuating it.
8. North Koreans in the South – South Korea
As more and more North Korean defectors settle in South Korea, the Seoul government has made significant efforts to support their resettlement and integration into society. Often carrying both physical and psychological scars, many defectors struggle to adjust to the fast-paced and foreign society they now find themselves in.
Numerous jobs require skills such as proficiency in English or familiarity with technology, skills that most North Koreans never had the opportunity to develop. This difficulty is compounded by mistrust, prejudice, and stereotypes held by many South Koreans about defectors. Often suspected of being spies, North Korean defectors bear the brunt of South Korean anger during times of heightened tensions with the North, as they are seen as convenient scapegoats.
One refugee shared with NK News, 'I was supposed to be hired by a shipbuilding company, but when the spy incident occurred, I was suddenly viewed as suspicious, and the offer was rescinded.' After the North Korean attack that sank the naval vessel Cheonan, a performer in a North Korean dance troupe in the South reported a wave of cancellations and even received threatening, anonymous phone calls. Despite having fled the oppressive regime, they were still held responsible for its actions in a country that was supposed to offer them refuge.
In the past, most defectors were high-ranking officials or rogue pilots, seen as valuable propaganda figures. However, since the 1990s, a growing number of ordinary North Koreans have risked their lives to escape to the South, only to be increasingly viewed as liabilities, risks, and burdens. Over the past 60 years, the two Koreas have diverged drastically in terms of economy, politics, language, and social organization, causing North Koreans in the South to be regarded more as strangers than fellow countrymen.
Due to widespread prejudice, many North Koreans are opting to migrate abroad, either legally or by using false identities, finding it easier or more promising to settle in places like Los Angeles or London than in Seoul. However, obtaining asylum can be difficult if they already hold a South Korean passport. Some are finding life in South Korea so challenging that they are even redefecting back to North Korea.
7. Songbun – North Korea
Despite its many flaws, communism is typically seen as an ideology that promotes equality. However, North Korea, under its neo-Stalinist regime, has established a rigid caste system known as songbun. This system categorizes people based on the actions and status of their ancestors during the revolutionary period and determines where they can live, what jobs they can hold, and what education they can receive.
The songbun system consists of five main castes: special, nucleus, basic, complex, and hostile. The special caste is rare, while the complex caste was only introduced in the 2000s. The nucleus caste is the standard, with those in the basic caste facing mild discrimination. However, those in the complex and hostile castes suffer extreme prejudice.
Songbun is determined by both ancestry and social status. Ancestry songbun refers to the actions and social standing of one’s paternal ancestors during the Japanese colonial era and the Korean War. Those whose ancestors supported Kim Il Sung are placed in higher castes, while those whose ancestors worked with the Japanese or supported rival political factions are placed in lower castes. Social status in North Korea also influences songbun, with party membership helping to raise one’s songbun significantly, as does meeting the Leader or appearing in a photograph with him.
There are numerous ways in which an individual’s songbun can be downgraded, and these demotions extend to three generations of the family. Committing a crime, insulting the regime—such as using a newspaper with the Leader’s image to wipe up a spill—and practicing Christianity are all immediate causes for a family's demotion. However, in recent years, the power of songbun has diminished somewhat due to the rise of black markets and underground capitalism, where wealth often outweighs caste.
6. Colorism in India
Just as African-American communities face colorism, India has its own version of this prejudice, where individuals with darker skin are often viewed as inferior in a deeply ingrained, systematic manner across all sectors of society. This issue is especially noticeable among women, as Indian beauty standards favor lighter skin. This preference has fueled a thriving market for skin whitening products such as creams, face cleansers, shower gels, and even vaginal washes, with many of these products being promoted by sports stars and Bollywood celebrities. In 2012 alone, India consumed 233 tons of these products, spending more on them than on Coca-Cola.
Film actress Nandita Das spearheaded the Dark is Beautiful campaign to challenge these beauty ideals. She described the situation in India as deeply racist, stating, “Indians are very racist. It’s deeply ingrained. But there is so much pressure from peer groups, magazines, billboards, and TV ads that promote the idea that fair skin is the ideal.” She recalled an incident where an Indian newspaper ran an article in support of her campaign but had edited her photo to make her appear lighter-skinned.
Professor Radhika Parameswaran criticizes the role of cosmetic companies in perpetuating colorism. She highlights the marketing strategies that push the idea of constant transformation, saying,
One of the prominent messages I found was the idea of transformation. Women are made to constantly monitor their bodies to see how the product is changing them. They become obsessed with change, unable to accept themselves as they are. This transformation is temporary, so they must continue using the product, as failing to do so means becoming darker and missing out on opportunities. This constant need for transformation fuels anxiety, with women waking up every day asking themselves, 'Am I darker today than I was yesterday?' The pressure to keep using these products perpetuates this anxiety.
When Nina Davuluri, an Indian-American, was crowned Miss America in 2014, it sparked controversy in India. Although there was a racist backlash from a small minority in the United States, many Indians highlighted that she would likely have been considered 'too dark' to compete for the Miss India title, which has historically favored winners with fair skin.
5. Classism in Great Britain
British society has long been shaped by its class system, which divides the population into upper, middle, and working classes. Class status in Britain is often determined by factors such as birth, education, occupation, income, lifestyle, and the way one speaks English. Historically, class identity has played a crucial role in how British people perceive themselves and others. George Bernard Shaw captured this idea in his 1912 play Pygmalion, stating: 'It is impossible for an Englishman to open his mouth without making some other Englishman hate or despise him.'
In the 1990s, it was popular to claim that the class system had been dismantled, but recent research suggests it has only grown more intricate. A 2013 study conducted by the BBC and scholars from six universities revealed that modern Britain now has seven distinct classes: the 'precariat' (the struggling lower class), 'emergent service workers' (those who are relatively poor but have greater social and cultural capital), the 'traditional working class' (now diminishing), 'new affluent workers' (young and prosperous), the 'technical middle class' (wealthy but socially isolated), the 'established middle class' (the largest and most influential group), and the elite, who make up just 6 percent of the population.
Some have argued that classism is an even greater issue than racism in the United Kingdom, pointing out that poor white individuals often face worse economic and social conditions than more prosperous immigrant groups. This can be attributed to a cultural attitude of 'staying in your place' and 'knowing your station.' Janet Daley of the Daily Telegraph observes, 'Different classes are brought up to follow different rules about how to think, talk, and behave.' This cultural division discourages lower-class Britons from improving their circumstances, as doing so would result in them being labeled as traitors and social climbers.
4. The Osu of Igboland, Nigeria
The Igbo people primarily reside in the southeastern and south-central regions of Nigeria, known as Igboland. While the majority have converted to Christianity, the influence of traditional Igbo beliefs, which emphasize an Earth Mother and Creator God, remains strong. A significant consequence of this tradition is the plight of the Osu, the untouchables of Nigeria.
In traditional Igbo society, the Osu were referred to by several names but were generally regarded as individuals who had been dedicated to the gods. This was likely not a literal sacrifice but rather a social designation where lower castes were considered servants to the Creator God. Their main role was to assist the high priest in performing rituals for the deities at their shrines. Despite their religious significance, they were viewed as abominable and dehumanized by the broader Igbo community.
Members of the dominant Diala class avoided marrying the Osu or even interacting with them, fearing that they too might be transformed into Osu and subjected to the same dehumanization. The Osu were typically excluded from mainstream society and communal village life. While they were not subjected to physical violence due to their semi-sacred status, they faced ongoing social rejection and isolation.
Although the influence of these ancient traditions has diminished over the past 50 years due to urbanization, which has blurred the traditional village boundaries, they have not disappeared entirely. Few Osu are open about their status. Many young people growing up in large cities like Lagos are unaware of their Osu background until they try to marry, at which point their parents may suddenly oppose the union.
For some Osu, one silver lining has been the necessity to carve out their own paths by focusing on Western education, leading them to become some of Nigeria's leading doctors and nurses. However, not all were so fortunate. Pastor Cosmos Aneke Chiedozie shared that his father raised him as a Christian in an effort to break free from the Osu cycle. Despite this, Cosmos left the church due to pressure from village elders. His continued social rejection pushed him toward a life of banditry until his imprisonment, which led him back to Christianity. With the growth of Pentecostal churches and the societal changes brought by urbanization, the Osu class may eventually fade away.
3. Intra-Jewish Discrimination in Israel
In 1950, Israel enacted the Law of Return, granting every Jew the right to immigrate to Israel and receive automatic citizenship along with various benefits such as guaranteed housing, Hebrew language classes, and full graduate school tuition. However, disputes have arisen over the definition of who qualifies as a Jew. Racial issues and the differences between the various branches of Judaism have added complexity to the matter.
Many believe that Ashkenazi Jews, who largely trace their roots to Europe, have historically discriminated against Jews from other backgrounds, particularly Mizrahi Jews from the Middle East, Sephardic Jews from Spain and North Africa, and African Jews. This discrimination was rooted in the Ashkenazim's sense of superiority over Mizrahim, whose Arab cultural influences and distinct form of Judaism led to their marginalization and ridicule by the dominant Ashkenazi community. Former Prime Minister David Ben Gurion bluntly stated: 'We don’t want Israelis to become Arabs.'
In late 2014, the Israeli Academy of Sciences and Humanities hosted a conference titled 'From hating the stranger to accepting the other,' which included Jewish and Arab speakers, but notably excluded Mizrahi voices. In response, Mizrahi artists, religious leaders, and intellectuals organized their own alternative conference. The organizer of this event remarked, 'It’s as if Mizrahim, Arabs, Orthodox Jews, and Ethiopian Jews, who make up three-quarters of the population, are all sitting around and waiting to be accepted.'
While Mizrahi culture has gained more visibility, many critics argue that Israeli textbooks are written from a European Jewish perspective, often depicting Middle Eastern Jews as backward or less authentic. Research has shown that Mizrahim are underrepresented in Israeli academia, government, and the judiciary, even though they constitute a significant portion of the population. Furthermore, they account for 60 percent of Jewish prison inmates.
The prejudice of Ashkenazi Jews towards Mizrahi and Sephardi Jews is evident in both secular and orthodox segments of Israeli society. First Lady Sara Netanyahu was once quoted as saying, 'We are Europeans. We are refined [and] don’t eat as much as you Moroccans do.'
In 2010, a controversy erupted over Ashkenazi Orthodox Jews who sought to segregate a religious school, even defying a court ruling in order to do so. This occurred despite a growing number of Sephardic Jews who had adopted the Orthodox traditions of Eastern Europe in an effort to gain acceptance.
Some argue that the responsibility now falls on Mizrahim and Sephardim to proudly embrace their Arab heritage, instead of trying to assimilate into the European Ashkenazi culture, where a vocal minority actively opposes their presence. Some believe that a movement focused on Arab Jewish pride could catalyze a cultural shift that might ultimately help Israel achieve reconciliation with Palestine.
2. Latvian Non-Citizens in Latvia
In 1990, Latvia gained independence from the collapsing Soviet Union, which had illegally occupied the country for 50 years according to international law. This independence allowed Latvia to restore its democratic institutions and its legal framework, including the 1919 Law on Citizenship, which guaranteed the rights of those recognized as Latvian citizens. However, around 730,000 people who had immigrated during the Soviet era, settled permanently in the country, and were not granted Latvian citizenship, became known as non-citizens.
Although they are not stateless, non-citizens in Latvia hold the right to permanent residence, equal protection under the law, access to social benefits like pensions and unemployment support, and the freedom to leave and return to the country as they wish. However, they are restricted from voting and barred from working in the civil service or any national security-related positions.
The Latvian government has encouraged non-citizens to apply for citizenship. Despite this, many have voiced concerns that the process for obtaining citizenship is highly ideological. The citizenship exam requires applicants to pass tests on Latvian fluency, knowledge of the national anthem, Latvian history, and the national constitution.
Elizabete Krivcova, a non-citizen, shared her experience with EuroViews: 'The exam is very ideological. You must acknowledge that Latvia was occupied by Russia. The questions about Soviet times focus solely on its dark side. Regarding the economy, it focuses on industrialization and forced collectivization in the agrarian sector. When it comes to people's lives, it's all about repression. A friend of mine explained how he prepared for it: he said, ‘I know what I think about history, but for the exam, I must think exactly the opposite to get the right answers.’'
Another non-citizen who decided to naturalize still felt dissatisfied: 'Passing the exam meant I had to acknowledge I was an immigrant, even though I was born in Latvia and have always lived here. It’s not my fault that the geopolitical situation changed. So, I did it for my son, to spare him from having the same status.' The number of non-citizens has now decreased to 280,000, though much of this is due to natural death and emigration to Russia rather than naturalization.
1. Appalachians in the United States
People from Appalachia have often been labeled as America’s “invisible minority.” They are frequently stereotyped as ignorant, backward, and even incestuous. These negative portrayals in the media tend to go unchallenged. A significant part of this is tied to the Appalachian dialect, which includes elements of Elizabethan English, Scottish, Celtic, and Irish, but is typically seen as unrefined and uneducated.
In a 1994 article, a college-educated woman from Appalachia was filling out forms at a hospital when a nurse, noticing her accent, asked, “Do you need help filling those out?” The woman retorted angrily, “No, I can read.” It seems that the stereotype of Appalachians as hillbillies and rednecks has not changed much over the past two decades.
Some critics point to higher rates of racism among Appalachian populations as a reason to dismiss them as backwards. However, studies conducted in Cincinnati show a different story. Many African Americans live in urban Appalachian areas, and there is no indication that Appalachians are any more or less racist than other urban populations. Research shows that the social characteristics of African Americans and Appalachians are more similar than any other group, with positive relationships formed between black leaders and the Appalachian community. While racism certainly exists within the Appalachian community, it does not appear to be more prevalent than in other white communities, both in the North and South.
In 2014, a heated debate took place on an academic forum when someone criticized a student for walking barefoot on campus. One professor responded, 'If s/he disrespects his or her peers and the college community enough to (un)dress like a hillbilly here, I would say, then s/he should be prepared to be dismissed as one, in whatever pursuits s/he favors, in the preference of someone more attuned to proper decorum and respectful behavior.'
The incident sparked a debate over the use of the term “hillbilly,” a word often associated with Appalachians, despite there being no clear indication of the student's origin. Some Appalachian studies professors pointed to the frequent use of terms like “hillbilly” and “redneck” as evidence that Appalachians are still viewed as a widely accepted stereotype in American society.
