Search results for "white privilege"

Cross-posted at Tim Wise’s website and Pacific Standard.

As the nation weeps for the victims of the horrific bombing in Boston yesterday, one searches for lessons amid the carnage, and finds few. That violence is unacceptable stands out as one, sure. That hatred — for humanity, for life, or whatever else might have animated the bomber or bombers — is never the source of constructive human action seems like a reasonably close second.

But I dare say there is more; a much less obvious and far more uncomfortable lesson, which many are loathe to learn, but which an event such as this makes readily apparent, and which we must acknowledge, no matter how painful.

It is a lesson about race, about whiteness, and specifically, about white privilege.

I know you don’t want to hear it. But I don’t much care. So here goes.

White privilege is knowing that even if the Boston Marathon bomber turns out to be white, his or her identity will not result in persons like yourself being singled out for suspicion by law enforcement, or the TSA, or the FBI.

White privilege is knowing that even if the bomber turns out to be white, no one will call for your group to be profiled as terrorists as a result, subjected to special screening, or threatened with deportation.

White privilege is knowing that if the bomber turns out to be white, he or she will be viewed as an exception to an otherwise non-white rule, an aberration, an anomaly, and that he or she will be able to join the ranks of Tim McVeigh and Terry Nichols and Ted Kaczynski and Eric Rudolph and Joe Stack and George Metesky and Byron De La Beckwith and Bobby Frank Cherry and Thomas Blanton and Herman Frank Cash and Robert Chambliss and James von Brunn and Robert Mathews and David_Lane and Michael F. Griffin and Paul Hill and John Salvi and James Kopp and Luke Helder and James David Adkisson and Scott Roeder and Shelley Shannon and Wade Michael Page and Byron Williams and Kevin Harpham and William Krar and Judith Bruey and Edward Feltus and Raymond Kirk Dillard and Adam Lynn Cunningham and Bonnell Hughes and Randall Garrett Cole and James Ray McElroy and Michael Gorbey and Daniel Cowart and Paul Schlesselman and Frederick Thomas and Paul Ross Evans and Matt Goldsby and Jimmy Simmons and Kathy Simmons and Kaye Wiggins and Patricia Hughes and Jeremy Dunahoe and David McMenemy and Bobby Joe Rogers and Francis Grady and Demetrius Van Crocker and Floyd Raymond Looker, among the pantheon of white people who engage in politically motivated violence meant to terrorize and kill, but whose actions result in the assumption of absolutely nothing about white people generally, or white Christians in particular.

And white privilege is being able to know nothing about the crimes committed by most of the terrorists listed above — indeed, never to have so much as heard most of their names — let alone to make assumptions about the role that their racial or ethnic identity may have played in their crimes.

White privilege is knowing that if the Boston bomber turns out to be white, you will not be asked to denounce him or her, so as to prove your own loyalties to the common national good. It is knowing that the next time a cop sees you standing on the sidewalk cheering on runners in a marathon, that cop will say exactly nothing to you as a result.

White privilege is knowing that if you are a student from Nebraska — as opposed to, say, a student from Saudi Arabia — that no one, and I mean no one would think it important to detain and question you in the wake of a bombing such as the one at the Boston Marathon.

And white privilege is knowing that if this bomber turns out to be white, the United States government will not bomb whatever corn field or mountain town or stale suburb from which said bomber came, just to ensure that others like him or her don’t get any ideas. And if he turns out to be a member of the Irish Republican Army we won’t bomb Dublin. And if he’s an Italian American Catholic we won’t bomb the Vatican.

In short, white privilege is the thing that allows you — and me — to view tragic events like this as merely horrific, and from the perspective of pure and innocent victims, rather than having to wonder, and to look over one’s shoulder, and to ask even if only in hushed tones, whether those we pass on the street might think that somehow we were involved.

It is the source of our unearned innocence and the cause of others’ unjustified oppression.

That is all. And it matters.

Tim Wise is among the most prominent anti-racist writers and educators in the United States.  The author of six books on race in America, he has spoken on over 800 college and high school campuses and to community groups across the nation.  His new book, The Culture of Cruelty, will be released in the Fall of 2013.

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Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.


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2012

Often, the most socio-economically disadvantaged individuals of a group are used as a wide brush to paint a picture of an entire minority race or ethnicity.  Common examples include stereotyping all Black men as members of the inner-city underclass or as uneducated, unemployed, urban criminals, or all African-American women as “welfare queens.”  In the current cultural and political discourse, Hispanics are often prejudicially construed  as murderous drug-smugglers or as destitute immigrants who illegally cross the border to “drop babies” and exploit U.S. social programs.  As Eduardo Bonilla-Silva has argued, these prejudices then disadvantage minorities of all social classes who are stereotyped and experience discrimination regardless of their individual socio-economic status or accomplishments.

However, focusing on the marginal members during the social construction of an entire racial group does not usually occur with Whites.  The existence of poor Whites is often ignored as Caucasians are stereotyped as upper-class—which usually entails assumptions that they are hardworking, highly-moral, successful exemplars of American individualism, as Kirby Moss explains in The Color of Class.  “The Whitest People,” a skit from Carlos Mencia (a controversial comedian who built his career drawing upon his Hispanic background to explore race in America), illustrates the connections between whiteness and heightened class status (sorry about the ad):

Mencia’s construction of whiteness critiques the excesses and frivolousness of the upper-middle class lifestyle often conflated with whiteness.  While Mencia pokes fun at this lifestyle, outside comedy these same stereotypes mean Caucasians are usually viewed positively as many presume the upper class can only be reached through hard work and strong morals.  Whereas minorities are often presumed poor and thus viewed with suspicion, whites are often prejudged favorably.  For instance, Mencia himself mentions that because people are viewed through prejudicial lenses, when whites drink alcohol they are thought “sophisticated” but when Blacks drink they are accused of being “drunks.”  These differential prejudgments based on race are the basis of white privilege that replicates and reinforces both class, and racial stratification.

The open expression of Latino stereotypes and slurs in this video also highlights why Mencia’s comedy is controversial.  Detractors claim he engages in a process symbolic interactionists call trading power for patronage (see Schwalbe et al. 2000)This process occurs when an individual embodies a marginal identity in order to receive personal benefits that come at the expense of the larger group.  For example, while Mencia’s comedy career benefits from the self-deprecating humor in this video about low wage employment, family violence, and food insecurity his jokes might also reinforce negative stereotypes about Hispanics.

However, Carlos Mencia’s supporters describe the open confrontation of race and racial disadvantage in his comedy as contesting stigma (Goffman) by celebrating a minority group’s ability to persevere despite their marginalization.  To this group, Mencia’s frequent use of ethnic slurs to describe himself and other Latinos is an example of re-appropriation (Galinsky et al.), reclaiming a pejorative label in a way that redefines the meaning of racist slights and infuses the word with positive and empowering meanings.

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Jason Eastman is an Assistant Professor of Sociology at Coastal Carolina University who researches how culture and identity influence social inequalities.

In a previous post, Lisa referred to Peggy McIntosh’s famous essay on White Privilege: Unpacking the Invisible Knapsack. One of the many privileges that McIntosh identifies is that, as she writes, “I can turn on the television or open to the front page of the paper and see people of my race widely represented.”

This statement resounded when I saw the images below from a 2011 Scottish Woolovers catalogue. Further, I was reminded that it’s not only a matter of whether we see people of our race widely represented, but also of how the media makes these portrayals.

The white woman in this ad is modelling a cardigan sweater. Meanwhile, the woman of colour in the photo is…well, that’s an interesting question. Nothing that she is wearing is for sale; she’s just there, wearing clothing that has no relevance to the advertisement.

Normally, you’d expect that a woman in a fashion catalogue would be there to model clothing, but in this case, the woman of colour doesn’t have such a role. She is a prop for the white model, there to frolic and help illustrate the benevolent and fun-loving nature of the fashionable white model, clad in an apron that marks her as potentially a servant of some kind. She’s not there to directly market clothes to a white target market.

SocImages has addressed other examples of privileged representations of white women in catalogues; a discussion of a Punjammies catalogue highlighted the exclusive reliance on white women as models, while portraying women of colour as labourers and beneficiaries of the good will of the white, female target market. In a similar vein, we also had a post illustrating a comparable trend in the representation (and lack thereof) of people of colour in films. It is a function of our unearned privilege that, when those of us in a privileged position come across racialized images and representations like these, it is all too easy to miss or ignore their problematic nature.

Thanks to Flickr user Wishiwerebaking for sending us these images.

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Hayley Price has a background in sociology, international development studies, and education. She recently completed her Masters degree in Sociology and Equity Studies in Education at the University of Toronto.

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For the last week of December, we’re re-posting some of our favorite posts from 2011.

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Last week Lisa posted about the racist “Asians in the Library” video from UCLA student Alexandra Wallace, and how the responses to it have often drawn on very sexist, demeaning language, as though the only way we know to combat one type of stereotyping or prejudice is to use another. Yuki T. send in a video response by slam poet Beau Sia that, as Yuki says, “stands out as a real examination of the white privilege and fear that underlies the racism that Alexandra Wallace displays,” rather than just trying to degrade or mock Alexandra in whatever way possible:

UPDATE: I found a transcript at dandelionchild, via Common Pitfalls of the Amateur Poet, though it appears the first place the transcript was posted was Madame Thursday. It’s after the jump. Thanks for reminding me, WellWheeled!

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SOCIOLOGY OF GENDER
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Social Construction of Sex & Gender

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Patriarchy / Oppression

Patriarchy as Male Dominated

Patriarchy as Male Identified

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“Doing Gender,” Gender as Performance

 

Intersectionality

White privilege

 

Childhood Gender Socialization

 

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Sexuality: Homophobia

 

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Jay Smooth posted a 2-minute clip of rapper Brother Ali discussing why he, as a White rapper, decided not to use the “N-word,” and the need to be sensitive to the fact that being friends with African Americans, or being social disadvantaged in some ways (economically, due to a disability, etc.) doesn’t erase White privilege. The visual effect is sort of wonky, but it’s an interesting conversation:

Partial transcript, available at Jay Smooth’s website:

The thing with the ‘n word’: it’s very very confusing for white kids who have a lot of black friends and are accepted. And I can’t stand here and say that when I was 9 years old, and all my friends were black, and they were telling me ‘you’re basically black,’ that I didn’t believe that. Now I’m at a place where I’m just like ‘not everybody knows me and nobody should ever have to, like, why should I impose on other people to have to confront that question in their mind?’ You know what I mean?