CRT recognizes that racism is engrained in the fabric and system of the American society. The individual racist need not exist to note that institutional racism is pervasive in the dominant culture. This is the analytical lens that CRT uses in examining existing power structures. CRT identifies that these power structures are based on white privilege and white supremacy, which perpetuates the marginalization of people of color. CRT also rejects the traditions of liberalism and meritocracy. Legal discourse says that the law is neutral and colorblind, however, CRT challenges this legal “truth” by examining liberalism and meritocracy as a vehicle for self-interest, power, and privilege. CRT also recognizes that liberalism and meritocracy are often stories heard from those with wealth, power, and privilege. These stories paint a false picture of meritocracy; everyone who works hard can attain wealth, power, and privilege while ignoring the systemic inequalities that institutional racism provides.
Intersectionality within CRT points to the multidimensionality of oppressions and recognizes that race alone cannot account for disempowerment. “Intersectionality means the examination of race, sex, class, national origin, and sexual orientation, and how their combination plays out in various settings.” This is an important tenet in pointing out that CRT is critical of the many oppressions facing people of color and does not allow for a one–dimensional approach of the complexities of our world.
 Delgado et al (2001, p. 51)
This video from Chris Rufo is an excellent starting point.
Source: How to Be an Anti-Racist (2019, p.9) by Ibram X Kendi.
What's the problem with being “not racist”? It is a claim that signifies neutrality: “I am not a racist, but neither am I aggressively against racism.” But there is no neutrality in the racism struggle. The opposite of “racist” isn't “not racist.” It is “antiracist.” What's the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an antiracist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an antiracist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an antiracist.
TSource: "What is Cultural Hegemony?" by Nicki Lida Cole, PhD on Thought.com.
Cultural hegemony refers to domination or rule maintained through ideological or cultural means. It is usually achieved through social institutions, which allow those in power to strongly influence the values, norms, ideas, expectations, worldview, and behavior of the rest of society.
Cultural hegemony functions by framing the worldview of the ruling class, and the social and economic structures that embody it, as just, legitimate, and designed for the benefit of all, even though these structures may only benefit the ruling class. This kind of power is distinct from rule by force, as in a military dictatorship, because it allows the ruling class to exercise authority using the "peaceful" means of ideology and culture.
Source: Morton, B. and Fasching-Varner, K. (2015). “Equity.” Encyclopedia of Diversity and Social Justice. Vol. 1. (Ed. S. Thompson). Lanham, MD: Rowman & Littlefield. p. 303-4.
The notion of being fair and impartial as an individual engages with an organization or system, particularly systems of grievance. “Equity” is often conflated with the term “Equality” (meaning sameness). In fact, true equity implies that an individual may need to experience or receive something different (not equal) in order to maintain fairness and access. For example, a person with a wheelchair may need differential access to an elevator relative to someone else.
Source: The Perception Institute
Thoughts and feelings are “implicit” if we are unaware of them or mistaken about their nature. We have a bias when, rather than being neutral, we have a preference for (or aversion to) a person or group of people. Thus, we use the term “implicit bias” to describe when we have attitudes towards people or associate stereotypes with them without our conscious knowledge. A fairly commonplace example of this is seen in studies that show that white people will frequently associate criminality with black people without even realizing they’re doing it.
Source: Womenkind Worldwide
Put simply, intersectionality is the concept that all oppression is linked. More explicitly, the Oxford Dictionary defines intersectionality as “the interconnected nature of social categorizations such as race, class, and gender, regarded as creating overlapping and interdependent systems of discrimination or disadvantage”. Intersectionality is the acknowledgement that everyone has their own unique experiences of discrimination and oppression and we must consider everything and anything that can marginalise people – gender, race, class, sexual orientation, physical ability, etc.
Source: Encyclopedia Britannica Online.
Political doctrine that takes protecting and enhancing the freedom of the individual to be the central problem of politics. Liberals typically believe that government is necessary to protect individuals from being harmed by others, but they also recognize that government itself can pose a threat to liberty.
A system, organization, or society in which people are chosen and moved into positions of success, power, and influence on the basis of their demonstrated abilities and merit
Source: Wing Sue, D. (2010). Microaggressions: more than just race. Psychology Today. (Retr. Nov 17, 2010).
“The everyday verbal, nonverbal, and environmental slights, snubs, or insults, whether intentional or unintentional, which communicate hostile, derogatory, or negative messages to target persons based solely upon their marginalized group membership”.
Source: The Aspen Instititue, "11 Terms You Should Better Know to Understand Structural Racism".
A system in which public policies, institutional practices, cultural representations, and other norms work in various, often reinforcing ways to perpetuate racial group inequity. It identifies dimensions of our history and culture that have allowed privileges associated with “whiteness” and disadvantages associated with “color” to endure and adapt over time. Structural racism is not something that a few people or institutions choose to practice. Instead it has been a feature of the social, economic and political systems in which we all exist.
In many ways “systemic racism” and “structural racism” are synonymous. If there is a difference between the terms, it can be said to exist in the fact that a structural racism analysis pays more attention to the historical, cultural and social psychological aspects of our currently racialized society.
Source: Critical Race Theory; An Introduction (2017, p.89) by Richard Delgado and Jean Stefancic.
The myriad of social advantages, benefits, and courtesies that come with being a member of the dominant race.
Source: New Discourses website.
Critical Social Justice does not (always) use the definition for “white supremacy” that most of us think goes with this term, which would evoke images of Neo-Nazis and the KKK. Indeed, Robin DiAngelo (also along with Ozlem Sensoy) specify repeatedly that they are not using that common-parlance definition and mean something else entirely, namely white power and privilege. Similarly, Collins completely equates white supremacy with “Eurocentrism,” which doesn’t carry anything remotely like the meaning most of us associate with “white supremacy.” These terms, like so many in Social Justice, are designed to explicitly connect happening to be white with participation in a system of dominance and oppression that marginalizes people of color and aims to preserve unjust white advantages in society.
Source: DiAngelo, R. (2011). "White Fragility." International Journal of Critical Pedagogy 3(3): 54-70.
The state in which even a minimum amount of racial stress becomes intolerable, triggering a range of defensive moves [in white people]. These moves include the outward display of emotions such as anger, fear, and guilt, and behaviors such as argumentation, silence, and leaving the stress-inducing situation. These behaviors, in turn, function to reinstate white racial equilibrium. Racial stress results from an interruption to what is racially familiar.