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Colorism in the african american community
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Recently on Oprah’s Life Class on Colorism, many young African American women came together to converse on a very tough topic within the community. This rising dilemma Oprah calls ‘The Secret Shame’, also known as Colorism, is a prejudice act where people within the same race discriminate against each other based on the shades of their skin. There has been a lot of talk about the privilege of lighter skin over darker skin tones and how it has truly effected African Americans as a whole. People of darker shades have felt hurt and betrayed by lighter shades due to the rejection Colorism has caused while others may feel another way but just like the saying says, ‘there’s two sides to every story’.
During a scene in Oprah’s show, a young woman who herself is light skin explained why she didn’t understand the discrimination that has divided a race based on the preferences of skin tones. Everyone who had light skin did not consider themselves to be any better or smarter than any other African American woman. Privilege was not always the mindset and she took the time to help woman of darker skin tones understand exactly what she meant. She stated, “I’ve seen first-hand how some of my darker-skinned family members are treated, but I too struggle with discrimination. Being a light-skinned girl, you get called names. You get called ‘lite-brite,’ you get called ‘high yellow,’ ‘redbone.’ This is a reality every day.” Not only women of lighter shades feel effected by the bashing of the name calling but they felt just as neglected as women with darker shades of skin.
Dark-skinned women on the other hand, felt completely different from woman who were lighter. While watching the documentary, Dark Girls, one could see the emotional baggage African...
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...n ground in the midst of the selection of preferences. African American women with darker and lighter complexions suffered some type of emotional baggage and rejection at a point in their lives. Although one is seen to have privilege, it was never the light skinned woman’s intention to be as superior as she is. She carries privilege but, “both experienced the same things but just on the end of two different spectrum”, states American Inspirational Speaker, Iyanla Vanzant. The Secret Shame has always perceived dark woman as being the inferior but at the end of the day Colorism not only effects woman of darker complexions but woman of lighter complexions as well. No matter how hard one tries to change who they are they have to understand how this really affects the other and until then things have to be said, feelings have to surface, and hearts have to be mended.
For as long as I can remember, racial injustice has been the topic of discussion amongst the American nation. A nation commercializing itself as being free and having equality for all, however, one questions how this is true when every other day on the news we hear about the injustices and discriminations of one race over another. Eula Biss published an essay called “White Debt” which unveils her thoughts on discrimination and what she believes white Americans owe, the debt they owe, to a dark past that essentially provided what is out there today. Ta-Nehisi Coates published “Between the World and Me,” offering his perspective about “the Dream” that Americans want, the fear that he faced being black growing up and that black bodies are what
Based on the title of the book alone, it is easy to say that racism is one of the many social issues this book will address. Unlike the normal racism of Caucasians versus African Americans, this book focuses on racism of the black elite versus African Americans, also known as colorism. Colorism is the discrimination against individuals with a dark skin tone, typically by others of the same racial group. Margo Jefferson says, “Negroland is my name for a small region of Negro America where residents were sheltered by a certain amount of privilege and plenty” (p. 1).
Peggy McIntosh wrote this article to identify how her white privilege effects her life. Each statement is written as a privilege that Ms. McIntosh does not need to consider or fear as a white woman. From financial credibility to national heritage, this article makes a valid point regarding the way white people can be arrogant and naïve when the same treatment is not being given to their neighbors, coworkers, and peers. There can be two responses when reading this. The first would be a person of color. They will appreciate the attempt at realization of what white people take for granted. The second would be the reality that smacks the white people in the face when they realize how true all 50 statements are. Once this begins to sink in, many will start to broaden their competence realizing the unfair treatment of the people in this world. Moving down the timeline, we can see how the acknowledgement can mend broken relationships. Owning the reality and doing something to change it can give the people of different races the treatment they deserve (McIntosh,
On Being Young-A Woman-and Colored an essay by Marita Bonner addresses what it means to be black women in a world of white privilege. Bonner reflects about a time when she was younger, how simple her life was, but as she grows older she is forced to work hard to live a life better than those around her. Ultimately, she is a woman living with the roles that women of all colors have been constrained to. Critics, within the last 20 years, believe that Marita Bonners’ essay primarily focuses on the double consciousness ; while others believe that she is focusing on gender , class , “economic hardships, and discrimination” . I argue that Bonner is writing her essay about the historical context of oppression forcing women into intersectional oppression by explaining the naturality of racial discrimination between black and white, how time and money equate to the American Dream, and lastly how gender discrimination silences women, specifically black women.
Dr. Peggy McIntosh looks at white privilege, by “Unpacking the Invisible Knapsack.” She describes white privilege as almost a special check or coin that she gets to cash in on. Dr. McIntosh tells that white privilege has been a taboo and repressed subject – and that many white people are taught not to see or recognize it. However, she is granted privileges (McIntosh 30). Dr. McIntosh goes on to describe twenty-six ways in which her skin-color grants her certain privileges. In example twenty, she describes how she can buy “…posters, postcards, picture books…” and other items that “…feature people of my race” (32). Additionally, in her first example, she talks about being able to be in the “company of people of my race most of the time” (McIntosh 31). Instances in which a privilege person would not even recognize unless they were looking, show evidence for white privilege. People take these advantages for granted because they simply expect them. Due to the lack of melatonin in her skin, she was granted privileges and her skin served as an asset to her. Dr. McIntosh conveys how her privilege is not only a “favored state,” but also a power over other
Coward, Mia "Light Skin, Dark Skin: Colorism in the Black Community." Moyo The. N.p., n.d. Web. 15 Oct. 2016.
Cox’s work is exactly the type of discussion that is needed to move the discourse on black women’s bodies from being regarded as part of a stereotype to being regarded as individuals with beautiful differences. This is not a ‘re-mirroring’ of the ‘un-mirrored,’ but rather a creation of a new image, void of previous misconceptions but filled with individuality. The stereotypes concerning black women’s bodies needs to be abolished, not reinvented like Hobson suggests in “Venus in the Dark: Blackness and Beauty in Popular Culture.”
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 ...
Your skin pigment or the amount of melanin in you skin has the ability to change your whole outlook on life and determines if you will possibly have fewer or more challenges to face during your lifespan. The amount for melanin that an individual has according to society can determine if you are either the ugly duckling through societies eyes or if you are a beautiful swan. In this short paper I will be discussing the Dark Girls documentary.
By illuminating the many forms that white privilege takes, Peggy McIntosh urges readers to exercise a sociological imagination. She asks us to consider how our individual life experiences are connected to and situated within large-scale patterns and trends in society. She includes a “white privileges” checklist which includes answering yes or no to statements. For example, can Chad Aiken confidently say “I can be pulled over by a police cruiser and not have to worry about it being about my race”, or “I can be pretty sure that if I ask to talk to the “person in charge”, I will be facing a person of my race”. White people are generally free from this systemic bias, suspicion and low expectations that racialized people must endure everyday because it is built into our culture.
The Association of Black Psychologist (ABP) (2013) defines colorism as skin-color stratification. Colorism is described as “internalized racism” that is perceived to be a way of life for the group that it is accepted by (ABP 2013). Moreover, colorism is classified as a persistent problem within Black American. Colorism in the process of discriminatory privileges given to lighter-skinned individuals of color over their darker- skinned counterparts (Margret Hunter 2007). From a historical standpoint, colorism was a white constructed policy in order to create dissention among their slaves as to maintain order or obedience. Over the centuries, it seems that the original purpose of colorism remains. Why has this issue persisted? Blacks have been able to dismantle the barriers faced within the larger society of the United States. Yet, Blacks have failed to properly address the sins of the past within the ethnic group. As a consequence of this failure, colorism prevails. Through my research, I developed many questions: Is it right that this view remain? How does valuing an individual over another cause distribution to the mental health of the victims of colorism? More importantly, what are the solutions for colorism? Colorism, unfortunately, has had a persisted effect on the lives of Black Americans. It has become so internalized that one cannot differentiate between the view of ourselves that Black Americans adopted from slavery or a more personalized view developed from within the ethnicity. The consequences of this internalized view heightens the already exorbitant mental health concerns within the Black community, but the most unfortunate aspect of colorism is that there is contention on how the issue should be solved.
“Deeply negative attitudes about skin color have seeped into our own house, advanced by grandmothers who favor the light children over the dark ones; men who pass by the pretty dark-skinned sisters in the club; and music video producers who habitually cast racially ambiguous dancers” (Essence). Harvard Medical School psychiatrist stated “of course, most of us celebrate the various shades of mocha, caramel, cinnamon, peach and chocolate that make up African-American families, but..."The unconscious prejudices we have, where we think we 're going to have a better life if we 're lighter than if we 're darker, have not
In the world today, there are many social issues that we deal with and one prone to the United States is racial division, which as controversial as it has been over the years it is still a concern in 2016. Being an African American man, one can understand the concept of this theme. The ideology of being “invisible” can be displayed not only in race but identity, gender, and any form of status within an environment.
Lynch’s tactic was to replace the physical chains and whips of slavery with psychological tethers of oppression that had the possibility to last for 300 years (Lynch, 1712). Colorism operates in contemporary African-American community today through the perpetuation of the standards of beauty, superiority, and identity established during European colonialism. In reference to beauty, lighter skinned Black women are often perceived as more attractive than darker skinned African-American women (Hill, 2002). In addition, there is often an assumption that lighter skinned African-American women must be interracial due to their physical features (i.e. green eyes, loose texture hair) resembling that of a White person. However, people fail to realize that by making this assumption, it is suggesting that African-American women are beautiful only if they are mixed with another race that is not of African descent. From slavery until now, the identity of African-American women has been suppressed by those who see her as a subordinate to themselves, which cripples African-American women’s ability to know, accept, and love herself as fulfillment of her
(Coates 2007)11. For those who say that colorism isn’t an issue It is important to ask why those who hold powerful positions in the economy, government, and educational sectors in the US tend to be light- skinned, and why lighter skinned people in general, tend to have an easier life than someone who has darker skin but has the same family background, and education qualifications as someone with lighter skin. Colorism does affect the day to day lives of people because ii affects the way a person is viewed in society, and it affects the opportunities that they receive just because they do not fit in with the white beauty standard. While others say that colorism isn’t an issue at all, others recognize that colorism is a real issue, but it isn’t an important issue because of the preferential treatment that those who have lighter skin leads to internalized racism which leads to obstacles to achieving racial equality. internalized racism creates a feeling of being inferior to other ethnic groups and the belief that equality isn’t a logical goal because other groups are truly