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“ the matter of whiteness
White privilege in the educational system
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Scholarly Reflection: Examining the Logic behind The Place of Whiteness at the Table The Place of Whiteness at the Table is an adolescence educational book meant to introduce teenagers and young adults the concept of whiteness in an academic setting. This work of non-fiction is organized around relatable locations to create an accessible entry into the understanding whiteness for individuals who have not yet been introduced to the concept. The Place of Whiteness at the table is aimed at a younger audience in order to create a foundation for greater academic inquiry and understanding of society. Although whiteness is a complex, multifaceted concept that has entire academic fields dedicated to studying it, there are three primary concepts …show more content…
Although this may seem very similar to seeing whiteness, looking at how whiteness is normalized take the understanding one step deeper. By examining how whiteness is normalized in a society, the audience begins to get a small glimpse at how whiteness can be challenged. This concept is first addressed in The Place of Whiteness at the Table in the subchapter Service Wednesday, which looks at how whiteness and whiteness’s position of power can be so common that they are seen as normal through everyday life. Next, Ice Carnival and The Great Minnesotan Get Together (Fried and on a Stick) address this concept at a macro level by looking at how whiteness can be equated with Minnesotan(ness) or American(ness). The Great Minnesotan Get Together (Fried and on a Stick) in particular looks at how whiteness is equated with American(ness) particular through fair food like cheese curds, corndogs, and fried onions. This normalizes white things under the guise of being American things. This concept is then continues in the subchapters Hockey is King and Ice Fishing, You Betcha, which examine how structures of sports, masculinity, and bro culture forms of normalized whiteness. Hockey is King also looks at the conceptualization of whiteness as a club that individuals have membership to be included. Looking at the normalization of whiteness not only reveals where whiteness exists, but also the locations in which is can be potentially be denormalized. This is the main point at which, whiteness from an easy standpoint, can be
Firstly, I identified myself as white. Being white in today’s society means you are automatically given privilege the second that you are born. Skin color is something that you carry with you your whole life. It cannot be changed and it will most likely be used against you or in your benefit at some point in your life. In America being white means that you are on the top of the social hierarchy, and that you are given the
Tim Wise’s book White Like Me provides a picture of what it is like to be white in America. A main topic covered in White Like Me is white privilege. On pages 24 and 25 Wise illustrates what white privilege is and shares his opinion regarding how to address white privilege in society today. Wise’s plan for addressing white privilege is one not of guilt, but of responsibility, a difference Wise highlights. The concept of feeling guilty for white privilege lacks reason because white privilege is something built up through generations and its existence is not of any one person’s fault.
Feagin’s “White Racial Frame” states that the majority of whites are “willfully ignorant or misinformed” about the circumstances people of color face in today’s society (Feagin3). “The White Racial Frame” that Feagin presents is “an overarching white worldview that encompasses a broad and persisting set of racial stereotypes, prejudices, ideologies, images, interpretations and narratives, emotions and reactions to language accents as well as racialized inclinations to discriminate” (Feagin3). It all started with the first contact of Europeans and the Western Hemisphere. In the European colonialism,
The preconceived notions we tend to burden can have a snowball effect, ingraining the same potentially damaging ideas into our children, grandchildren, and so on, especially because there is likely no recognition of an issue present in the first place. The white guy habit we carry in our mind, generally unbeknownst to us, impairs the learning environment and too easily discredits qualified professionals that are women or of color. The bias we have towards white men in the classroom only contributes to the structural gender disparity that is apparent in the world, and particularly in the United States. Messner points out that nonwhite male professors are not only judged by students comparatively worse, but that judgements of white male professors are simultaneously boosted up in the student’s mind without their awareness.
This power keeps the behavior of the oppressed well within the set guidelines of the oppressor (Freire, 2000, pg. 47). Critical Race Theory outlines this system of oppression as it relates to white and non-white races. By using the critical race theory coupled with the system of oppression described by Freire (2000), I propose that within the system of oppression, the oppressor must keep its own members in line with the prescribed guidelines by reinforcing the social norms from birth. Freire (2000) suggest that the interest of the oppressors lie in “changing the consciousness of the oppressed not the system” (pg.34). Identifying as white, therefore, starts at birth when members of the white class work to reinforce social norms that began with our founding fathers at Plymouth Rock. This long history of white privilege was taught to me and I continue to teach it to my children. As an educator of white affluent high school students, I believe we provide college and career counseling based on this white privilege system of oppression as well. Here, I journey even closer to unraveling the myth of white privilege as I encounter the intersection of an affluent white student choosing a career after high
Shropshire, Kenneth L. 1996. In black and white: race and sports in America. New York: New York University Press.
Race as a factor in inequity. Ladson-Billings and Tate (1995) posit that race continues to be a significant factor in determining inequity in the United States. Race matters in society. If we look at high school drop out, suspension, and incarceration rates of men of color in America we see a disproportionate amount of men of color marginalized and profiled by society. This is further compounded by the perception that male faculty of color cannot be educators or at least are not often conceptually visualized in that capacity (Bryan and Browder, 2013).
Eduardo Bonilla-Silva and Sue both demonstrate from their research that Whites do not comprehend the impact of their unconscious biases. These biases towards students of colour in a white-based post-secondary school environment can result in stress and weak interracial relationships. This is an issue since the significance of these everyday actions is not fully recognized and acknowledged. I will elaborate on a variety of examples, specifically the influence of the peers, and faculty.
This cognizance really ensued when I first started work as an educational therapist in a residential placement for severely emotionally disturbed teenage girls. Being in such a arbitrary position of power was difficult enough with people who have issues with control and lack of respect from elders but I also happened to be the only male ever in this position at the facility and a "white guy" to boot. Ninety percent of my clients happened to be Latina or African American. This ethnic flash point did not initially bother me because of my lack of awareness of its existence and my naive determination that it was not important for my therapeutic and educational goals. However, of course I had not really considered at that time what being 'white' really entails in this society. Consideration of one's identity is obviously key to successful educational and therapeutic interventions but it took the actual experience of being what I call "white-washed" to make me realize that skin color may actually have something important to do with one's perceived identity.
As many ordinary citizens did judges defined the white race in opposition to blackness or some other form of otherness. Whiteness, thus, was defined in opposition to non-whiteness an opposition that also marked a boundary between privilege and its opposite. One aspect of whiteness, according to some, is its ability to seem perspectiveless, or transparent. Whites do not see themselves as having a race, but simply, people. They do not believe that they think and reason from a white viewpoint, but from a universally valid one; “the truth” what everyone knows. By the same token many whites will strenuously deny that they have benefited from white
Diversity, a word often heard growing up. In high school diversity was an issue that was pushed repeatedly. I attended a school that had a student body of over 2000 students, in which diversity was not really an issue. As time passed I found that diversity affected my life more and more. As college neared filling out applications became more of a ritual, and I found that by being born into a white middle class family would hinder my financial status rather than help it. Recently an article appeared in the Iowa State Daily, which addressed the issue of a white-only scholarship. In addition to the scholarships offered to members of the minority races, a scholarship should be offered to the members of the decreasing majority.
Prior to beginning my readings on white racial identity, I did not pay much attention to my white race. If someone had asked me to describe my appearance I would have said short blond hair, blue eyes, average stature, etc. One of the last things I would have noted was the color of my skin. Growing up in overwhelmingly white communities, I never thought to use the color of my skin to differentiate myself from others. Over the course of this dialogue I have learned that my white racial identity is one of the most defining aspects of my appearance in this society. There is a certain level of privilege that I am afforded based solely on the color of my skin. According to Peggy McIntosh, “White privilege is like an invisible weightless knapsack of special provisions, assurances, tools, maps, guides, codebooks, passports, visas, clothes, compass, emergency gear, and blank checks” (71). All these objects listed by McIntosh are things I have access to and certainly take for granted. Due to a history of non-white racial oppression, which transformed into decades of racial discrimination that still lingers today, the white race has dominated our society in terms of resources and prosperity. The ideas of wealth, higher-level education and ambition to succeed are all traits commonly linked to people of the white race that collectively define privilege. The aspect of privilege can also produce disadvantages for people of the white race as well. In the book Promoting Diversity and Justice, the author D. Goodman notes that people of advantage groups develop a sense of superiority, which will sometimes lead them to wonder if, “their achievements were based on privilege or merit” (107). Along with a diminished sense of accomplishment, the cost ...
Lund and Scipio (2010, p. 36) describes white privilege is in essence an existentialist norm that 's based upon the power and privilege of skin pigmentation. This privilege, to those who enjoy it, is virtually invisible but its racist repercussions are not. There 's a false sense of their privilege being
With all of these facts, the author tries to prove that racial differences and privileges appear exaggerated and unrealistic. The privileged and less privileged exist at all levels of society. Duke wants white people to understand that they are in the same position as all other races. The awareness of “white privilege” is only a fallacy that causes feel of guilt without foundation.
Eisen, George, and Wiggins, David K. (1994). Ethnicity and Sport in North American History and Culture. Westport, CT: Greenwood Press.