This is the third part of a speech by Kevin Comeau on the issue of racial-equity in Bermuda.Dr Cornel West, one of America’s most prominent (and brilliant) racial-equity advocates, has strongly advocated replacing of the “black authenticity” construct of racial equity with a “morality-based” construct.In his 1994 book “Race Matters” Dr West states that we must replace “racial reasoning” with “moral reasoning” — to understand the black struggle not as an affair of skin pigmentation and racial phenotype but as a matter of ethical principles and wise politics.He eloquently explains that “tribalism is too exclusive to succeed and is more likely to cause division and economic and social collapse. It is the ethical dimension that creates the critical mass needed for a successful social movement.”Although Dr West was generally speaking about the American racial-equity movement, his 1994 words could not have been more prophetic for Bermuda. Over the last ten years Bermuda, under the governance of a black Government, has seen a marked deterioration in race relations while the problems in the black community have both widened and deepened.Gang violence and crime have skyrocketed, generational family dysfunction has increased, and more black families are struggling to pay their rent and put food on the table.How was it possible that the racial-equity movement — the struggle to give poorer black Bermudians a better life — worsened under a black PLP Government?The missing piece of the puzzle is what racial-equity advocates have been calling for all along white support. It is not simply that whites constitute 40 percent of the population and control an even higher percentage of the Island’s wealth that makes them a critical element of a successful movement. It is that the problems of racial equity are so complex and unwieldy that it takes the entire community — both blacks and whites — to work toward viable solutions.But because Bermuda is still using the old “black authenticity” construct, whites are constantly being pushed away from the racial-equity movement to the point that many whites no longer even want to hear about the issue, let alone work toward the development of helpful programmes.Clearly there is a lot of work to do. The inherent moral persuasiveness of the racial-equity movement in Bermuda has, in the eyes of many, been undermined by what they see as high-profile elected officials hijacking the black racial-equity movement to protect themselves from public scrutiny of possible corrupt self-enrichment. Getting white Bermudians to believe that the racial-equity movement is a worthy and moral cause will take some explaining by racial-equity leaders.But with the election approaching, there is a window of opportunity. Many whites want to see the PLP removed from power because they believe they are both corrupt and incompetent and are causing great harm to all Bermudians. So in addition to the moral impetus to address racial injustice, there is an additional incentive for whites to meaningfully address the race issue — if they can make clear to the black community and racial-equity advocates that they are serious about wanting to help, they may give pause to those black Bermudians who are disillusioned with the PLP but feel duty bound to vote solely on racial lines.So what action should whites take if they want to help? A good place to start would be to call CURB (Citizens Uprooting Racism in Bermuda at 542-2872) where they can learn much more about racial inequity (I have only touched upon the issue in this and last week’s speech) to gain a deeper understanding of the problems facing the black community. For some whites that may be a big step because they may have certain preconceived ideas about CURB and the racial-equity movement. But they must realise that unless one side takes the first step, the two communities will never develop the mutual trust needed to meaningfully address the serious problems that are now crippling Bermuda, all of which involve race to some degree or another.Finally, and most importantly, whites need to understand that, while talking about the issue is a critical first step to understanding, the ultimate goal is to develop and implement viable programmes that address the serious problems resulting from racial inequity. In other words, “wanting to help” must include not only a willingness to talk about the issue, but also a willingness to take action.Will Racial-Equity Advocates make the needed shift?Getting more whites on board should pose an exciting opportunity for the racial-equity movement. As Dr West points out, white supporters of the racial-equity movement can be extremely persuasive advocates because, as members outside the “persecuted group”, they have to think critically beyond their own self-interest into the higher realm of dispassionate moral principle — and that makes them powerful allies.If the racial-equity leaders can meet that opportunity with a shift in their approach from a “black authenticity” construct to a “morality-based” construct, they have a good shot at finally making a great leap forward in the racial-equity struggle.But that shift will require the same high integrity that Dr West, Tavis Smiley and other American race-equity advocates showed when they both publicly hailed certain policies and actions by President Barack Obama and publicly criticised certain policies and lack of action by President Obama. In other words, their allegiance was to the morality of action in furtherance of their cause, and their criticism was targeted at any action or inaction that undermined their cause. It made no difference if the person receiving the accolades or criticism was black or white or even a close friend. They simply judged morality by the particular action in question.That shift to a morality-based construct did not come without personal costs. Many black Americans, particularly black politicians and their close allies, publicly criticised Dr West and Mr Smiley, claiming they were not being faithful to their race. Their response, in both words and action, made clear that it would have been even more irresponsible to hold on to a dying construct that was holding back the racial-equity movement.By consistently steering the racial-equity movement on a virtuous path, these American racial-equity leaders have moved their cause to a higher level of integrity, commanding the respect of all communities. Time will tell whether Bermudian racial-equity leaders will show the same level of courage or simply continue to support a dying construct that is now not only undermining the black struggle but also corrupting the democratic principles of good governance and moral justice.And that brings us to the third and final part of this speech, “Some Programmes that will Help,” which is published in The Royal Gazette today. I ask that you please read those four proposed programmes and then carefully consider the words of Edmund Burke:“All that is necessary for the triumph of evil is that good men do nothing.”