Critique Of Whiteness Studies

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institutional systems of domination between races like Apartheid). Secondly, for Frankenberg (1993), the colour/power evasive discourse is where unequal structures are played down and denied (e.g. non-racial colour-blindness). Lastly, for Frankenberg (1993), the race cognisance discourse is where the existence of white privilege and racial inequality is recognized (e.g. more anti-racist form of white identity). In addition, these discourses provide insight into how ideological strategies and dominance are influenced in whiteness. For that reason, one of the suggestions of whiteness studies is that the cure to white dominance revolves around historicising white identity, documenting the juncture of ideologies of race, class and ultimately evaluating …show more content…

Firstly, the critique of invisibility, whereby, whiteness is only ‘invisible’ for those who inhabit it, while those who do not find it prevalent everywhere (Ahmed, 2004). Hence, it is not invisible to all. According to Ahmed (2004), whiteness is about living through its effects, which is why it can be considered as a black critique on how whiteness functions as a form of privilege. However, this brings into question the suitability of white authors being able to actively portray whiteness in practice. Subsequently, another critique would be the element of narcissism. Specifically, whereby, whiteness studies functions as a white anti-racism mechanism or just provides platforms for white people to speak. According to Dyer (1997), whiteness has the potential to promote narcissism amongst white people. A final criticism would be fantasy of transcendence, whereby, by making whiteness visible and problematizing it does this constitute as whites transcending race? For example, if you say you are racist you are not because racists generally do not know that they are racist (Ahmed, …show more content…

For instance, white people doing anti-racism work can see that their position in the world is not one that they had been led to believe (McIntosh, 2009). As a result, according to McIntosh (2009), whites can register a new found awareness of their unearned advantage, which can serve as discouragement when realizing how deep-rooted the problem of privilege is, within society. In addition, another possibility would be anti-racism work’s ability to empower white participants, to strive towards in changing themselves and their environment (McIntosh, 2009). Hence, white anti-racism can lead better progression in

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