Confronting White Privilege
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Perspectives of White UCT Students on Social Transformation Initiatives
Perspectives of white UCT students on Social Transformation Initiatives Zenzile Molo Student Number: MLXZEN001 University of Cape Town Supervisor: Dr Wahbie Long Co-Supervisor: Dr Taryn van Niekerk Word Count: Abstract: 175 Main body:8181 Abstract In a post-apartheid South Africa, scholars across all disciplines have contributed to the study of transformation, race and ‘rainbowism’. Although a substantial amount of this literature features the voices of the marginalised majority, there are only a handful of studies that are focused on privileged white South Africans. This research begins to address this gap, by investigating the understanding and constructs of social transformation initiatives amongst white undergraduate students at the University of Cape Town. Three focus groups, each consisting of six participants, were conducted. A thematic analysis demonstrates that white students understand transformation as accessibility, equality and opportunity for other racial groups to climb the ladder and be equivalent to whites. Furthermore, while some students understand challenges to white privilege as critical to social and racial transformation initiatives, others employ strategies to resist ideas that counter white privilege. The paper concludes by arguing that this tension provides an opportunity for further exploration around constructions of transformation initiatives amongst young white South Africans. Keywords: accessibility; equality; opportunities; privileges; justice; transformation; education; language; apartheid; land; FeesMustFall Introduction In 2015, young black South African students stood in solidarity against injustices, inequalities and colonial images of the past calling for transformation, such as the #RhodesMustFall movement (Chaudhuri, 2016) which led to the #FeeMustFall campaign (Raju, 2017). These black students sound a call for a free decolonised education and a call to dismantle the legacy of colonialism and apartheid. -
White Flight in Networked Publics? How Race and Class Shaped American Teen Engagement with Myspace and Facebook.” in Race After the Internet (Eds
CITATION: boyd, danah. (2011). “White Flight in Networked Publics? How Race and Class Shaped American Teen Engagement with MySpace and Facebook.” In Race After the Internet (eds. Lisa Nakamura and Peter A. Chow-White). Routledge, pp. 203-222. White Flight in Networked Publics? How Race and Class Shaped American Teen Engagement with MySpace and Facebook danah boyd Microsoft Research and HarVard Berkman Center for Internet and Society http://www.danah.org/ In a historic small town outside Boston, I interViewed a group of teens at a small charter school that included middle-class students seeking an alternative to the public school and poorer students who were struggling in traditional schools. There, I met Kat, a white 14-year-old from a comfortable background. We were talking about the social media practices of her classmates when I asked her why most of her friends were moVing from MySpace to Facebook. Kat grew noticeably uncomfortable. She began simply, noting that “MySpace is just old now and it’s boring.” But then she paused, looked down at the table, and continued. “It’s not really racist, but I guess you could say that. I’m not really into racism, but I think that MySpace now is more like ghetto or whatever.” – Kat On that spring day in 2007, Kat helped me finally understand a pattern that I had been noticing throughout that school year. Teen preference for MySpace or 1 Feedback welcome! [email protected] CITATION: boyd, danah. (2011). “White Flight in Networked Publics? How Race and Class Shaped American Teen Engagement with MySpace and Facebook.” In Race After the Internet (eds. -
Muslims and Community Cohesion in Bradford
Muslims and community cohesion in Bradford July 2010 Yunas Samad The research investigated factors that either enhanced or undermined community cohesion in two local wards in Bradford, where there were established Muslim communities and where Muslim migrants had recently arrived. Even though the fieldwork was conducted in early 2006 the findings remain relevant to contemporary debates on social policy. This publication is an additional output from a larger study funded by the Joseph Rowntree Foundation on Immigration, faith and cohesion: Evidence from local areas with significant Muslim populations, with fieldwork conducted in three sites – Birmingham, Newham and Bradford. The study covers: • Research method and sample characteristics; • Spaces and interactions; • Help and support: bonding and bridging networks; • Political and civic involvement; • Transnational engagement, community and belonging; • Attitudes of policy-makers and service providers. www.jrf.org.uk Contents Executive summary 2 1 Introduction 5 2 Research method and sample characteristics 11 3 Spaces and interactions 19 4 Help and support: bonding and bridging networks 26 5 Political and civic involvement 31 6 Transnational engagement, community and belonging 37 7 Attitudes of policy-makers and service providers 44 8 Conclusion 48 Notes 50 References 51 Acknowledgements 53 Contents Executive summary Community cohesion is the centrepiece of the on Immigration, faith and cohesion: Evidence from government policy which was formulated in local areas with significant Muslim populations -
Discussion Guide for Educators
DISCUSSION GUIDE FOR EDUCATORS Guide by Valeria Brown, MEd Beacon Press | beacon.org/whitefragility WHY SHOULD EDUCATORS READ WHITE FRAGILITY? White Fragility is a must-read for all educators because racial disparities in access and opportunity continue to be an urgent issue in our schools. An educator’s belief system can and does significantly impact how they approach teaching and learning.1 Therefore, in a school system in which the teaching population remains primarily white and the student population continues to become more racially diverse, it is necessary for ed- ucators to develop the skills to engage in conversations about bias, race, and racism—especially their own.2 Additionally, despite an educator’s best efforts, it is impossible to shield students from the hate-based violence they are exposed to on a national level. A report by the Southern Poverty Law Center, found that the rhetoric used by Donald Trump and his supporters, before and during the presidential campaign, had a significant impact on school climate.3 Teachers reported an increase in verbal harassment of students, the use of slurs and derogatory language, and instances involving swastikas, Nazi salutes, and Confederate flags. Eight in ten teachers reported heightened anxiety from students in marginalized groups, including immigrants, Muslims, African Americans, and LGBTQ youth. Each month, Teaching Tolerance, a project of SPLC, tracks and publishes hate incidents at US schools. The latest report, from November 2018, found that there were 59 reported incidents in classrooms, at school events, and on social media.4 Regrettably, stu- dents are living with hate in their midst at school, too, and it is imperative that educators take action. -
White by Law---Haney Lopez (Abridged Version)
White by Law The Legal Construction of Race Revised and Updated 10th Anniversary Edition Ian Haney Lόpez NEW YORK UNIVERSITY PRESS New York and London (2006) 1│White Lines In its first words on the subject of citizenship, Congress in 1790 restricted naturalization to “white persons.” Though the requirements for naturalization changed frequently thereafter, this racial prerequisite to citizenship endured for over a century and a half, remaining in force until 1952. From the earliest years of this country until just a generation ago, being a “white person” was a condition for acquiring citizenship. Whether one was “white” however, was often no easy question. As immigration reached record highs at the turn of this century, countless people found themselves arguing their racial identity in order to naturalize. From 1907, when the federal government began collecting data on naturalization, until 1920, over one million people gained citizenship under the racially restrictive naturalization laws. Many more sought to naturalize and were rejected. Naturalization rarely involved formal court proceedings and therefore usually generated few if any written records beyond the simple decision. However, a number of cases construing the “white person” prerequisite reached the highest state and federal judicial circles, and two were argued before the U.S. Supreme Court in the early 1920s. These cases produced illuminating published decisions that document the efforts of would-be citizens from around the world to establish their Whiteness at law. Applicants from Hawaii, China, Japan, Burma, and the Philippines, as well as all mixed- race applicants, failed in their arguments. Conversely, courts ruled that applicants from Mexico and Armenia were “white,” but vacillated over the Whiteness of petitioners from Syria, India, and Arabia. -
Racial Equity Plan
RED WING'S RACIAL EQUITY PLAN D R A F T : 2 0 2 1 Table of Contents Page 2: ............ Table of Contents Page 3: ............ City Mission and Vision Page 4: ............ Our Commitment to Racial Justice Page 5: ............ Acknowledgement of Harm Page 6: ............ Definitions: Working Toward Racial Justice Pages 7-8: ....... Why We Need to Do Better Page 9: ............ Timeline of Racial Equity Work P#ag2es 10-13: ..... Racial Equity Plan Draft Page 14-15: ...... How We Will Plan & Evaluate Progress W W W . R E D - W I N G . O R G 2 Red Wing's Vision Red Wing thrives as a vibrant, creative river town that values its natural environment, welcomes all people, and unlocks opportunity for everyone. Red Wing's Mission We strive to create a sustainable, healthy, accessible, resilient, and equitable community where every person #2 feels at home. How We'll Act We will create and maintain strong partnerships, be responsive to residents, and foster an active, healthy community where everyone feels welcomed, connected, represented, and encouraged to shape Red Wing's future. W W W . R E D - W I N G . O R G 32 Our Commitment to Racial Justice We seek to build a culture of inclusion and equity in Red Wing because all residents are vital to the spirit and success of our community. We desire to become a place where people of all races, ages, abilities, incomes, and backgrounds thrive and feel heard and connected. We will work so our city will be a place We now commit to acknowledging that where our elected and appointed pain and improving city policies and officials, city staff, schools, businesses, practices to consider the intended and nonprofits, boards, and other decision- unintended impacts that affect making entities all reflect the residents’ quality of life. -
Exploring Race and Privilege
Exploring Race and Privilege Exploring Race and Privilege presents materials on culturally responsive supervision from the second of a three‐part series designed for supervisors in teacher education. This series was developed in partnership with Dr. Tanisha Brandon‐ Felder, a consultant in professional development on equity pedagogy. This document contains handouts, planning tools, readings, and other materials to provide field supervisors with a scaffolded experience to improve their ability for culturally responsive supervision. The following materials build on the trust and community developed through the first set of activities The Power of Identity. Exploration of race and concepts such as white privilege will necessitate shared understanding of language and norms for conversation. 1. Understanding the Language of Race and Diversity 2. Ground Rules for Conversation 3. Color Line Instructions 4. Color Line Handout 5. White Privilege: Unpacking the Invisible Knapsack by Peggy McIntosh Understanding the Language of Race and Diversity Terms we all need to know: PREJUDICE Pre‐judgment, bias DISCRIMINATION Prejudice + action OPPRESSION Discrimination + systemic power. (Systemic advantage based on a particular social identity.) Racism = oppression based race‐ the socially constructed meaning attached to a variety of physical attributes including but not limited to skin and eye color, hair texture, and bone structure of people in the US and elsewhere. racism‐ the conscious or unconscious, intentional or unintentional, enactment of racial power, grounded in racial prejudice, by an individual or group against another individual or group perceived to have lower racial status. Types of racism: Internalized Racism Lies within individuals. Refers to private beliefs and biases about race and racism. -
Nathaniel Mullen 1 Black in Her Book Playing in the Dark Toni Morrison
nathaniel mullen 1 black In her book Playing In The Dark Toni Morrison states, “It was not that this slave population had a distinctive color; it was that this color “meant” something”(Morrison 49). What does that something mean? As Africans were brought to the Americas they became black people, Africans existed long before black people. Black is more than a reference to the skin color of the Africans; it is a system of ideas that are used to define the Africans and their descendents in America, but today the latter, is all too often overlooked. In an interview for his exhibition Black Like Me Fred Wilson says, “ the color black is really not anybody’s skin tone. It’s become a way to view the world, and a way to view the world in terms of color”(Wilson 12). Growing up in America, this way of seeing or thinking is ingrained in us from childhood, without our knowing. It is seemingly silent and invisible, but the ideas about black control so much of how we live our. In this work, I want to make this system visible. I am using traditional photography as a way to visualize black. This is much more than a medium choice, photography has shaped much of my approach to the subject. The technical and historical aspect of photography gives me a place to begin. As black first started to transform in my mind from just a racial identity into more complex ideas, it first became darkness. As I began to see it, black was when it is so dark that there is no difference between when you open or close your eyes; with photography I would be able to capture this black, nathaniel mullen 2 itself. -
EXPLAINING WHITE PRIVILEGE to a BROKE WHITE PERSON... Gina Crosley-Corcoran
EXPLAINING WHITE PRIVILEGE TO A BROKE WHITE PERSON... Gina Crosley-Corcoran Years ago, some feminist on the internet told me I was "Privileged." "WTH?!?" I said. I came from the kind of Poor that people don't want to believe still exists in this country. Have you ever spent a frigid northern Illinois winter without heat or running water? I have. At twelve years old, were you making ramen noodles in a coffee maker with water you fetched from a public bathroom? I was. Have you ever lived in a camper year round and used a random relative's apartment as your mailing address? We did. Did you attend so many different elementary schools that you can only remember a quarter of their names? Welcome to my childhood. So when that feminist told me I had "white privilege," I told her that my white skin didn't do shit to prevent me from experiencing poverty. Then, like any good, educated feminist would, she directed me to Peggy McIntosh's 1988 now-famous piece, "White Privilege: Unpacking the Invisible Knapsack." After one reads McIntosh's powerful essay, it's impossible to deny that being born with white skin in America affords people certain unearned privileges in life that people of another skin color simple are not afforded. For example: "I can turn on the television or open to the front page of the paper and see people of my race widely represented." "When I am told about our national heritage or about “civilization,” I am shown that people of my color made it what it is." "If a traffic cop pulls me over or if the IRS audits my tax return, I can be sure I haven’t been singled out because of my race." "I can if I wish arrange to be in the company of people of my race most of the time." If you read through the rest of the list, you can see how white people and people of color experience the world in two very different ways. -
Critical Whiteness Studies and the “Jewish Problem”
Balázs Berkovits Critical Whiteness Studies and the “Jewish Problem” The “whiteness” of Jews has recently become a popular topic both in public debates and in academic research (Critical Whiteness Studies). Within this discourse, “whiteness” is used as a critical concept denoting those who enjoy white privilege in American and other Western societies. However, attributing “whiteness” to Jews is more than controversial, for it assimilates the most persecuted minority in European history to the dominant majority, while downgrading the significance of antisemitism. This is a necessary move in order to reaffirm and critically address the fundamental nature of the black and white divide; however, it is questionable both methodologically and politically. Debates about Jewish whiteness Recently, there have been several debates in American newspapers and in the Jewish and Israeli press about whether “Jews were white.” For sure, the basic issue here is the meaning we attach to “whiteness” when attributing it to Jews, and the reason for doing so. Why should there be such debates? Furthermore, why does this topic seem to be so popular, and what are its stakes? The “whiteness” of Jews can be approached from two fundamentally opposing points of view, which entail two different meanings of whiteness. And even though the two meanings are linked, their respective usages are very different. The first usage is descriptive or interpretative, whereas the second is critical (these two are summarized with a special emphasis on the first, but not sufficiently distinguished from each other, by Green 2016b). From the first perspective, the question posed is whether Jews are still considered part of the nation, particularly in the American context, in a time when, under the Trump presidency, the Alt-Right has gained significant influence. -
White Flight
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Introduction IN THE STORIES spun by its supporters, Atlanta had accomplished the unthinkable. Their city was moving forward, they boasted, not just in its bank accounts and business ledgers, but in the ways the races were learn ing to live and even thrive together. While the rest of the South spent the postwar decades resisting desegregation with a defiant and often ugly program of “massive resistance,” Atlanta faced the challenges of the civil rights era with maturity and moderation. During these decades, the city had emerged as a shining example for the New South, a place where eco nomic progress and racial progressivism went hand in hand. This was, to be sure, not an empty boast. By the end of the 1950s these supporters could point with pride to a litany of sites that the city had desegregated, from public spaces like the buses, airport, libraries, and golf courses to countless private neighborhoods in between. When Atlanta successfully desegregated its public schools in 1961, even national observers paused to marvel at all the city had accomplished. The city found countless admirers across the country, from the press to the president of the United States, but it was ultimately its own Mayor William Hartsfield who coined the lasting motto. “Atlanta,” he bragged to anyone in earshot, “is the City Too Busy to Hate.”1 Just a year later, this image came crashing down. -
On Racism and White Privilege
On Racism and White Privilege Excerpted from White Anti-Racist Activism: A Personal Roadmap by Jennifer R. Holladay, M.S. (Crandall, Dostie & Douglass Books, Inc., 2000) On Racism Racism is a doctrine or teaching, without scientific support, that does three things. First, it claims to find racial differences in things like character and intelligence. Second, racism asserts the superiority of one race over another or others. Finally, it seeks to maintain that dominance through a complex system of beliefs, behaviors, use of language and policies. Racism ranges from the individual to the institutional level and reflects and enforces a pervasive view, in white- dominated U.S. culture that people of color are inferior to whites. Racist beliefs include things like “White people are smarter than people of color,” or “White people make better teachers.” Racism can manifest itself in terms of individual behavior through hate crimes, or in institutional behavior through employment discrimination.1 Racism might manifest in individual language through the use of slurs, or in institutional policy through a school’s selection of Eurocentric textbooks. Related to these relatively obvious manifestations of racism is a subtle system that also contributes to the maintenance of the racial status quo. That subtle system is white skin privilege. On White Privilege White skin privilege is not something that white people necessarily do, create or enjoy on purpose. Unlike the more overt individual and institutional manifestations of racism described above, white skin privilege is a transparent preference for whiteness that saturates our society. White skin privilege serves several functions. First, it provides white people with “perks” that we do not earn and that people of color do not enjoy.