I think the redefining racism you mention is simply pointing out, at a high level, that one law does not erase injustice ingrained into power systems that were instructed by racism for literally hundreds of years, or the effects those systems have had on the targets of this racism and their offspring (things like generational wealth accumulation), and everyone else subject to those systems.
The other thing is the idea that, for those of us growing up in various segments of society that are affected by the above, our very mechanism of thought was generated by this system, and that affects how we think about and perceive these systems (and everything else).
I believe he's simply advocating for being conscious of the above two facts, when examining these systems and reforming them (and of course when teaching the history of these systems). To ignore race and racism as if it never happened is to allow all of that ingrained racism to perpetuate (of systems and of thought). All of this sounds pretty reasonable to me, but that may be due to my particular experience.
That said - I'm no expert, I've only read the linked passage so far, though I've now ordered the book and will start reading it tonight. I'll refrain from commenting further here (I think we're pretty off-topic already). Thanks for the discussion!
In the linked article, for lower income groups white men trail black men for college admissions. (Let alone black women.)
You can't always unequivocally state that white people are privileged over non-whites in every circumstance. Obviously it's going to be true in many cases, but it can't always be just assumed.
It's not as off-topic as you might think as critical theory covers a wide range of things.
One of the biggest issues with Kendi and similar works (of which there are many in the academic world) are they paint a false dichotomy and they frame themselves as the only legitimate response to historical racism, etc. That is, anti-racism is the only way to combat "white supremacy". It's illiberal in this regard (and in fact, the entire body of critical theory is not only skeptical to western liberalism but actively attacks it as "the tools of the oppressor") and I hope you find his remedies as totalitarian and insane as I do. For instance, I don't think a "Department of Anti-Racism" which is staffed by "formally trained anti-racists" and not appointed by elected officials with the authority to "clear" all local, state, and federal policies to ensure they are "anti-racist" is a good idea. And to be equipped with "disciplinary tools" to punish non-compliance...
The other thing is the idea that, for those of us growing up in various segments of society that are affected by the above, our very mechanism of thought was generated by this system, and that affects how we think about and perceive these systems (and everything else).
I believe he's simply advocating for being conscious of the above two facts, when examining these systems and reforming them (and of course when teaching the history of these systems). To ignore race and racism as if it never happened is to allow all of that ingrained racism to perpetuate (of systems and of thought). All of this sounds pretty reasonable to me, but that may be due to my particular experience.
That said - I'm no expert, I've only read the linked passage so far, though I've now ordered the book and will start reading it tonight. I'll refrain from commenting further here (I think we're pretty off-topic already). Thanks for the discussion!