Many years ago I was giving a lecture at a university in Brasil, through an interpreter, and I told a fictional story involving an Irish man and assumptions of violent intent (it was an information science lecture, the point of the story was not political but about available information and the ways in which it can be interpreted). My interpreter, an academic who had spent time in the UK, prattled on a little and people laughed, until I looked over at him quizzically. He said, 'I was explaining, we have the same attitude here towards Polish people.'
I had to retrace the story to explain that I did not imply a racist slur against Irish people, which is what he had anticipated. He then backtracked with the students to retract the anti-Polish slur. And we moved on.
A few years ago I was in Kyrgyzstan with a British study group. We spent one night in the mountains camped in yurts, hosted by an Uzbek woman. We taken aback by an instance of nasty, overt racism from a small exuberant group of Kyrgyz, and our hostess was clearly shaken. Through our interpeter and our behaviour, we offered as best we could what I would describe now as a form of civilised comfort.
Now, with this news from that country I am saddened by the way racist attitudes, against people who happen to be of slightly different stock, escalates to collective wild aggression.
Hard to explain, this apparently universal phenomenon of persistent tribal hatred acted out in uncontrolled violence. Of all the sources I've read that touch on this theme, the most memorable was a curious and absorbing ethnographic study by Mattijs van de Port, trying to understand the 'eruptive character of violence' among the gypsies and the settled people of Serbia during the Balkan war.
It makes me think that those of us who try to pronounce on racism simply from a position of civilised comfort, seem to do so with pitifully inadequate appreciation of the thirst for sensation, the seduction of chaos, the persistence of the primitive, what van de Port calls 'the choice of irrationality,' the comforting adoption of the barbaric, the suspension of civilisation, 'an affinity with some pre-cultural state,' the impermanence of our own truths and values. Having worked recently on a bibliography of racial inequalities, I'm surprised at the reluctance of commentators to go deeper. But it is folly to proceed as if these forces do not need to be explored and understood.