Zemiology—the study of social harm—initially developed through a dissatisfaction with criminology. Reasons for this dissatisfaction include criminology ultimately being part of a state assemblage which implicates the discipline in the maintenance of inequalities, and for the discipline being ignorant to many serious non-criminalised harms. Based on this, the potential for zemiology to contribute to a discussion of racial justice should be readily apparent. The field of study is prima facie open to critical analyses of power relations and their relation to inequalities and injustices, and much racial injustice is not criminalised. However, race and racial injustice do not feature in much zemiological discussion. In this chapter I consider why this is the case and argue that this absence can be understood as deriving from a pervasive blindness to colonialism within zemiology, and a commitment within the field to a framing of social problems in terms of capitalism. I also outline that when zemiological discussions of race are held, they are often conceptually insufficient, with race for instance being understood as a ‘cultural’ as opposed to a fundamental structural issue. Race, however, cannot be reduced to this, and this articulation of race is also a result of the general zemiological blindness to the colonial. Race is a category produced through colonialism—it is a structural phenomenon—but this only becomes apparent by thinking against orthodox Western social theory, in which most zemiology is situated. Through all of this discussion, this chapter creates an entry point for considering social harm in a way that adequately accounts for race, beyond the standard zemiological frame. It also contributes to thinking about racial injustice beyond standard criminological frames, by opening matters of racial injustice to the notion of social harm.