going back to africa

Reunifying African diaspora across the Americas with each other, their pride, history, culture, true homes & identity…

Archive for the tag “prejudice”

White Fragility in conclusion

White people often believe that multicultural / anti-racist education is only necessary for those who interact with “minorities” or in “diverse” environments. However, the dynamics discussed here suggest that it is critical that all white people build the stamina to sustain conscious & explicit engagement with race. When whites posit race as non-operative because there are few, if any, PoC in their immediate environments, Whiteness is reinscribed ever more deeply. When whites only notice “raced others,” we reinscribe Whiteness by continuing to posit Whiteness as universal & non-Whiteness as other. Further, if we can’t listen to or comprehend the perspectives of PoC, we cannot bridge cross-racial divides. A continual retreat from the discomfort of authentic racial engagement results in a perpetual cycle that works to hold racism in place. While anti-racist efforts ultimately seek to transform institutionalized racism, anti-racist education may be most effective by starting at the micro level.

 The goal is to generate the development of perspectives & skills that enable all people, regardless of racial location, to be active initiators of change. Since all individuals who live within a racist system are enmeshed in its relations, this means that all are responsible for either perpetuating or transforming that system. However, although all individuals play a role in keeping the system active, the responsibility for change is not equally shared. White racism is ultimately a white problem & the burden for interrupting it belongs to white people. Conversations about Whiteness might best happen within the context of a larger conversation about racism. It is useful to start at the micro level of analysis & move to the macro, from the individual out to the interpersonal, societal & institutional. Starting with the individual & moving outward to the ultimate framework for racism – Whiteness – allows for the pacing that is necessary for many white people for approaching the challenging study of race. In this way, a discourse on Whiteness becomes part of a process rather than an event.

 Many white people have never been given direct or complex information about racism before & often cannot explicitly see, feel, or understand it. PoC are generally much more aware of racism on a personal level, but due to the wider society’s silence & denial of it, often do not have a macro-level framework from which to analyze their experiences. Further, dominant society “assigns” different roles to different groups of color & a critical consciousness about racism varies not only between individuals within groups, but also between groups. For example, many African Americans relate having been “prepared” by parents to live in a racist society, while many Asian heritage people say that racism was never directly discussed in their homes. A macro-level analysis may offer a framework to understand different interpretations & performances across & between racial groups. In this way, all parties benefit & efforts are not solely focused on whites (which works to re-center Whiteness).

 Talking directly about white supremacy & privilege, in addition to providing much needed information & shared definitions, is also in itself a powerful interruption of common (& oppressive) discursive patterns around race. At the same time, white people often need to reflect upon racial information & be allowed to make connections between the information & their own lives. Educators can encourage & support white participants in making their engagement a point of analysis. White Fragility doesn’t always manifest in overt ways; silence & withdrawal are also functions of fragility. Who speaks, who doesn’t speak, when, for how long & with what emotional valence are all keys to understanding the relational patterns that hold oppression in place. Viewing white anger, defensiveness, silence & withdrawal in response to issues of race through the framework of White Fragility may help frame the problem as an issue of stamina-building & thereby guide our interventions accordingly.

Albert Einstein: The Negro Question

Albert Einstein addressed what was called, in 1946, “The Negro Question” in another document belonging to the so-called ‘Dead Sea Scrolls of physics’.

“I am writing seriously and warningly,” he began, before noting that as a newcomer to America, he might not have the right to speak “about things which concern Americans alone, and which no newcomer should touch.”

But “I do not think such a standpoint is justified,” Einstein wrote. “One who has grown up in an environment takes much for granted. On the other hand, one who has come to this country as a mature person may have a keen eye for everything peculiar and characteristic.”

One characteristic Einstein observed as that the American “sense of equality and human dignity is mainly limited to men of white skins.”

“Even among these there are prejudices of which I as a Jew am clearly conscious,” he continued, “but they are unimportant in comparison with the attitude of the ‘Whites’ toward their fellow-citizens of darker complexion, particularly toward Negroes. The more I feel an American, the more this situation pains me. I can escape the feeling of complicity in it only by speaking out.”

Einstein then addressed the complaints of those who have had “unfavorable experiences…living side by side with Negroes” which have led them to believe “they are not our equals in intelligence, sense of responsibility, or reliability.”

“I am firmly convinced that whoever believes this suffers from a fatal misconception,” he wrote. “Your ancestors dragged these black people from their homes by force; and in the white man’s quest for wealth and an easy life they have been ruthlessly suppressed and exploited, degraded into slavery. The modern prejudice against Negroes is the result of the desire to maintain this unworthy condition.”

Einstein maintained that this position was, in part, a conditioned response that Americans had “unconsciously absorb[ed] as children from [their] environment.” But he implored them to not only be better — but to be better than the Greek philosopher Aristotle.

“The ancient Greeks also had slaves,” he wrote. “They were not Negroes but white men who had been taken captive in war. There could be no talk of racial differences. And yet Aristotle, one of the great Greek philosophers, declared slaves inferior beings who were justly subdued and deprived of their liberty. It is clear that he was enmeshed in a traditional prejudice from which, despite his extraordinary intellect, he could not free himself.”

“We must try to recognize what in our accepted tradition is damaging to our fate and dignity,” Einstein concluded, “and shape our lives accordingly. I believe that whoever tries to think things through honestly will soon recognize how unworthy and even fatal is the traditional bias against Negroes.”


Einstein sitting on the front steps of his home in Princeton c. 1950

Einstein sitting on the front steps of his home in Princeton c. 1950

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