The topic “Colorblindness” provides a clear understanding of how racism and race were conceptualized in politics, law, and politics. Not only has the concept of colorblindness been circulated in legal and political discourses, but it has also helped in conveying diverse meanings and has aligned with both conservative and antiracist racial projects. The idea of colorblindness leaves the society without the language to their won bias and discuss race. Colorblindness ignores the reality of structural and systemic racism and realities on the idea that race-based differences do not matter. Colorblindness denies society the lived experiences of other people. For example, some people may pretend that they do not see race and that they cannot see the experiences that racism has created for individuals. Thus, they are ignoring the main aspect of people’s lived experiences. Diminishing the race realities can lead to violence and inequality.

Reardon and TallBear’s reading, “Your DNA Is Our History” provides a clear understanding of colorblindness. The authors provide clear visibility and clarity to constitutive links between property, whiteness, and human sciences for the fields of population genetics and biological anthropology to move towards the commitment of antiracism (Reardon & TallBear, 2012). Specifically, the authors reflect how these links can inform extralegal techniques for addressing between other indigenous people and U.S and genome scientists. They suggest that professional standards and education can help in improving the relations between the indigenous tribes and the people studying them.

The concepts and ideas from Reardon and TallBear’s (2012) reading can significantly add to our understanding of the nature of social inequality related to colorblindness. The reading helps make visible how dominant social institutions replaced the initial definition of race with a new colorblind one. The new definition maintained the racial domination of whites over other groups and denies black subordination and white domination. This, color blindness fails to recognize but simultaneously supports the domination of white of other groups. This is a form of social inequality that the authors try to reveal. By providing a deeper understanding of colorblindness, this reading helps me imagine the alternatives that can be used to curb social inequalities resulting from the race.


According to Reardon and TallBear, many genome scientists and biological anthropologists currently making claims on Indigenous DNA are missing the deeper histories of the connection between indigenous people and Europeans. The authors suggest that there is no connection between antiracism and antiracism (Reardon & TallBear, 2012). However, contemporary scientists continue making claims of controlling native people and their resources in the name of being against race. Thus what Stuart Hall refers to as discursive formations around antiracism genetic science is a result of genetics and anthropologists’ desire to build an antiracist future that fails to recognize the still intact old links of property and whiteness. The scientists are becoming mere repositories of DNA and lack subjectivity.

Reardon and TallBear’s (2012) reading shows that the assumptions around the genetic construction of antiracism reproduce racial inequality. The authors how the issue of whiteness as property has firmly and comfortably been entrenched in society. They describe the deeper histories of the connection between property, whiteness, and the human sciences. The Native people were significantly enfolded by the American School of Anthropology into their history s and claimed knowledge concerning their cultures as their rightful inheritance (Reardon & TallBear, 2012). Whiteness was connected to ownership and proper and significantly used in political documents, scientific papers, and doctrines. With the connection between whiteness and property, other communities were left out in the society leading to racial inequality.


Reardon, J., & TallBear, K. (2012). “Your DNA is our history” genomics, anthropology, and the construction of whiteness as property. Current Anthropology, 53(S5), S233-S245.


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