Critical Race Theory (CRT) has for a numbers of years been a popular theory embraced by ‘race’ theorists in the USA. CRT is now rapidly gaining world-wide prominence. CRT theorists claim to present an explanatory theory of racism in contemporary global society. I argue that the popularity of CRT has not been subjected to sufficient critique, it is therefore my intention to offer such a critique in order to raise important questions with respect to the underlying premises of CRT, and posit an alternative framework using the concept of racialisation vis-à-vis these challenges. Part 1 of this paper begins by suggesting that CRT’s prioritising of “white supremacy” is misplaced and confused because it is essentialist. I argue that the CRT assertion that education policy is designed on the back of white supremacist thinking is inherently misconstrued, furthermore, I reject the idea that white people are a homogenous group in positions of power and privilege; as their account of ‘whiteness’ is as argued by CRT theorists. Moreover, I believe that CRT confuses far-right Nazi-inspired and eugenics movements with everyday capitalist imperialist practices, a discourse facilitated by racialisation. In Part 2 of the paper I go on to argue that CRT’s valorising of ‘race’ over social class (and other identities such as gender and forms of structural oppression) makes it unable to connect to modes of production, and thus renders it limited in explaining various manifestations of racism, which are related to moments and developments in the capital accumulation process. This critique will propose an analysis that acknowledges class-based racialised (and gendered) social relations of production in a neo-liberal global capitalist society. In Part 3, I argue the case for the Marxist concept of racialisation. I believe that racialisation has more purchase in explaining and understanding contemporary racism because it links racism to modes of production. Furthermore, I develop this concept to incorporate aspects xenophobia to recognise non-colour coded racism. The dynamics of racism are captured through the theory of xeno-racialisation to offer a more comprehensive and critical account of racially charged forms of oppression, especially pertinent in the light of the expansion of the European Union and global movements of people. Even in countries that enjoy relatively harmonious social relations and exponential increases in immigration, the emergence of CRT has significant implications, especially in relation to Teaching and Learning practice. CRT potentially offers far-reaching changes in the way in which teachers and lecturers approach issues of, inter alia: immigration, racism, and social cohesion, terrorism; in the class room. In part 3 of my paper I suggest those involved with teaching need be critical when adopting CRT in their practice. For example, I argue that the usage of ‘race’ needs to be explored as a socially constructed identity, and the challenges that follow from this need to tackled rather than essentialised and thereby glossed over. In CRT the notion of ‘race’ is not deconstructed and therefore remains unproblematised. I also argue that students need to appreciate the importance of imperialism, what can be called ‘new imperialism’ as seen in Iraq; also, the remnants of old empire. Without knowledge of historical trajectories within modes of production, it is easy for students and teachers to buy into CRT and provide an incomprehensive and critically blunted analysis of racism. My paper is designed for two purposes: to provoke critique of CRT; and to promote an analysis that locates racism within modes of production.

Although Critical Race Theory has been popular in the USA for a number of years, it is only now beginning to be discussed in Europe and Australia. This paper is designed to contribute to those discussions about racism and develop a critique that will advance the theory by incorporating a social class dimension, and to be relevant to analyses of racism outside of the US context.