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The world has developed several approaches to interpreting and understanding equality on ethnic and racial grounds. Founded on these practices, legal and political mechanisms have been developed to protect people from discriminatory treatment and overcome inequalities. Nevertheless, the social processes by which imbalances arise and persist are complex and cannot be abolished by the will of the state. Moreover, basic approaches to understanding inequality cannot capture all the nuances of changing and complex reality. Therefore, an effective defense against discrimination is achievable only in a complex society with well-developed legal institutions and responsible, morally and intellectually mature elite.
The equality of human beings is a universally recognized value and a goal enshrined in international law. Professionals and the general public tend to see bias as being motivated by hatred towards other nationalities or ideas of superiority of some groups over others. Separating children or students of different races into groups may be perceived as avoiding conflict, facilitating the learning process, and even preserving ones culture (Sidanius et al., 2004). However, selective attitudes towards people of various nationalities derive from stereotypes.
Ethnicity serves as a marker for a variety of perceived characteristics of a person. Notably, stereotypes are often not associated with hostility or fear and are most often subjective. Everyone has to make choices when interacting with other people; as a rule, these selections are based on incomplete information about a person. The means of navigation are stereotypes that link certain expectations with specific attributes. Even in multi-ethnic university environments, racial tensions are high, indicating issues (Sidanius et al., 2004). The concern is that the system of stereotypes forms a stable routine of attitudes and behaviors that does not permit numerous people who belong to minorities to live an equal everyday life in society. Stereotypes, supported and ennobled by literature and media, are perceived as a reflection of objective reality and become a justification for discrimination and even a guide for political decision-making. Since they reflect expectations and, to a very controversial extent, empirical reality, it is naive to expect that if a minor shift in the way others would like, it will automatically overturn prejudice.
Countering discrimination and a meaningful debate about ethnic and racial equality requires a mature society with well-developed legal institutions. One should be aware of the potential for abuse associated with ideas of equality and the possibility of rhetorically presenting real or contrived social problems and imbalances. Practical suggestions are that dialogue systems between those on distinct sides of the ethnic divide must be built on all possible platforms. It should start from state institutions and consultative structures dealing with ethnic issues to journalists organizations and the local level. Mechanisms for regular communication and open discussion of grievances do not suggest that contradictions and conflicts will be overcome. However, the participants in the dialogue will be able to see each other as people with their concerns and needs rather than as parts of ethnic groups, therefore constructing dialogue platforms is crucial.
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