Gender, Racial, Sexuality, Race, And Class ( 11 )

Although the text, Women: Images and Realities a Multicultural Anthology, has done a wonderful job of showcasing the diversity of women’s experiences, I find Beverly Daniel Tatum’s work “Defining Racism: “Can We Talk?”” to be the most striking. In the essay, Tatum describes how she (and many other feminists) define racism and who can and cannot be racist. Tatum argues that there are important distinctions between prejudice and racism, wherein racism is defined as a ‘system of advantage based on race” or more precisely “prejudice plus power” (388). Through multiple examples Tatum illustrates that if one accepts and uses her definition of racism then only White people (the group of people who ‘dominate’ society) are racist because “people of

The readings White Privilege: Unpacking the Invisible Knapsack, by Peggy McIntosh, White Women, Race Matters by Ruth Frankenberg and Representing Whiteness in the Black Imagination, by bell hooks, all cover the issue of whiteness from different perspectives. There are many aspects of whiteness; in this essay, I will argue that the two most important features are the absence of knowledge of the issue on the part of white people and stereotype consequences. A key point in racism is whiteness, and without understanding what whiteness means there can be no ending it. Once whites understand the problem of whiteness, they must accept the responsibility of creating it, and therefore finding a solution. Stereotypes are a second way to reinforce racism, with acknowledging the different stereotypes comes the power to dismantle them. Spatialization is a consequence of stereotyping, and therefore another issue of racism, which whites must accept. They have been unfairly privileged by and work to create equality.

Wise’s examination of the inconspicuous character of racism 2.0 dovetails fittingly with our course’s recurring theme of institutionalized racism. In class lectures we have defined institutionalized racism as the discriminatory practices that have become regularized and routinized by state agencies, organizations, industries, or anywhere else in society. Although such practices might not be intentionally racist, they end up being racist nevertheless as consequence of the systematized and unspoken biases that have become increasingly convoluted and entrenched within society over time. It also doesn’t help white people to recognize these discriminatory practices considering they have been unconsciously tailored to be consistent with white perspective and mentality. In her article, White Privilege: Unpacking the Invisible Knapsack, Peggy McIntosh examines not only how white folks often consider themselves to be a normative figure within society, but also how they are carefully taught not to recognize the advantages they gain from the disadvantages that impair people of color. In the article, McIntosh acknowledges the reality of her own white privilege and expresses, “In my class and place, I did not see myself as a racist because I was taught to recognize racism only in individual acts of meanness by members of my group, never in invisible systems conferring unsought racial dominance on my group from birth” (McIntosh 4). In fact, even if white folks do not believe themselves to

And for most American women who have never viewed the experiences of outsiders as anything other than a disruption to their own, their inability to contemplate the racial context of modern American politics “reflects the extent of [their own] . . . victimization” (hooks, 119). Simply put, the socialization of (white) American women shields them from “confronting the reality of racism, and not just racism as a general evil but the race hatred they might harbor in their psyches” (hooks, 122), creating an “us vs them” dichotomy that is maintained through “the right to assume the role of oppressor in relationship to black women and black men” (hooks, 123) that is granted by the (white) patriarchy that in turn, oppress them through their feminine roles in society. So ingrained is this ideology that several of the women jurors rationalized the murder of an unarmed black child by assuming that the victim was just as responsible for the tragedy as the perpetrator, that Martin was “suspect”, and therefore it was his fault that he allowed himself to be profiled in a threatening way that would result in a (defensive)

In the featured article ‘Representing Whiteness in the Black Imagination’, the author bell hooks brings our attention to her opinion of the impression colored people would have on about white people. Bell hooks opens her article by informing us about the times of slavery and how black people would gossip about what they have observed of the white folk. This knowledge was shared for their survival and easier living as domestic servants. Now, however, colored and white people live coherent with one another but hooks argues that even now the hatred still exists. Hooks explains that systems of domination, imperialism, colonialism and racism have taught the black man to imitate the white (or ‘ghosts’ as she refers to) but still contain the fear and hatred for them. When observing a scenario where the white race first views a black individual the impression the white man has, is different from that of the amazement the African American had in the scenario where African American saw the first white man. Hooks noted that during classroom discussions white students are amazed that black people would think so highly of them. This is racist thinking, as racists believe that they are superior to the gaze of a black man. This racism still exists in society today as the media rarely uses a black figure, symbolizing that the black man is far beneath the white man. The white man is eager to write about blackness but black people do not as they are afraid of offending their readers. Even

Frankenberg's thesis states that, race shapes white women's lives through a system of racial innocence, and deconstructs racism and challenges it in the daily activities of white women.

During the time I observed Mass there was a dominate race in attendance—mostly Caucasian (around 200) with several Hispanics (around 50) and very few African Americans (only three); however, there was not a dominate sex or age of the attendees. There seemed to be an equal amount of males and females, and a vast degree of age—newborns to very elderly among the participants. The clothing of the participants was very formal and respectful. Most women either wore long dresses or skirt with leggings or tights underneath, some women wore pants; however, there was only a few women in pants; all women wore shirts that did not show very much (if any) cleavage—some women (around ten) wore black, white, gray, or brown veils over their heads—at first I believed that the veils were a sign that the women wearing them were preparing to become nuns; however, several small children were wearing the veils over their heads, and according to Lauren, the veils are symbolic—they show respect to the Saints and God by allowing women to observe submissiveness and obedience. There seems to be no correlation between the veils color and a symbolic meaning behind the veil color. Men wore suits or khakis and a button up shirt. Women and men were all aware that they were in a church and must be modest—not shorts or t-shirts or cocktail dresses were seen of the participants—if someone was to show up to Mass in this attire it would be deemed inappropriate. Even the priest and altar servers and choir member

The media has conditioned society into thinking that racial stereotypes are the norm. “Irish people are drunks” and “Asians are good at math” are all classic examples of common racial stereotypes. Author Michael Omi of “In Living Color: Race and American Culture” asserts how media presentation of minorities establishes people perspectives of “these groups”. But where do these racial stereotypes at the media fingertips originate from? It comes from the establishment of America oppressing others. Minorities has been feeling oppression from the “dominant race” for generations. However, it has gotten better? No, it has not. Minorities, more importantly blacks are being discriminated in institutions; in a multitude of southern states they cannot vote without being accused of voter fraud, and schools are inferential racist. As sserted in “Actin’ White” author Stuart Buck tackles the pros and cons of desegregating the school system. Buck expresses how the lack of representation in high level school officials can affect black children negatively. By highlighting stereotypes throughout the media, Omi addresses how “inferential racism” is seen throughout daily “intuitional life” which Buck strengthens in his article when he confronts the negative repercussions of desegregation.

In this intermediate/advanced workshop held on Sunday, April 7th during the 19th Annual White Privilege Conference, hosted in Grand Rapids Michigan, facilitator Peggy McIntosh defined and described her new term “white control”. As the founder of the National SEED (Seeking Educational Equity & Diversity) Project on Inclusive Curriculum, McIntosh is perhaps most recognised for her 1989 analysis White Privilege: Unpacking the Invisible Knapsack.

In elementary school, students study the Civil War, and the Civil Rights movement. Teachers speak about slavery and racism as if it were a thing of the past; and juvenile minds are lead to believe that Martin Luther King Jr.’s dream has finally come true. But as these futile minds mature, they encounter different versions of this “dream”. Caucasian faces may live to believe the world is a blissful place, but scoff at the waitress who struggles to speak english. Brown faces may look at the homosexual couple in disgust, but grow accustom to the stares that come with wearing a hijab in public places. And black faces may ostracize the interracial couple in their circle, but learn the dangers of not removing their hoodies when they walk in a

The Virginia Military Institute was a higher education school in Virginia. It claimed to train the leaders of the future, or “citizen-soldiers” and impart to its students great discipline; however, it only enrolled male students. In 1996, the United States government sued the state of Virginia and the Virginia Military Institute for its male-only policy as a violation of the Fourteenth amendment’s Equal Protection Clause. The District Court ruled in the school’s favor. The Fourth Circuit demanded Virginia to reverse this constitutional violation (Van Camp). In response to this complaint, Virginia proposed a similar program for women: the Virginia Women’s Institute for Leadership. The District Court found that this plan satisfied the equal protection requirement, and the Fourth Circuit affirmed that although these two institutions would differ in prestige (and the historical benefit), they would still offer essentially similar educational opportunities. The United States then appealed to the Supreme Court, and it raised the issue whether this new women’s only academy satisfied the Fourteenth Amendment’s Equal Protection Clause. The Supreme court ruled, in a 7-to-1 decision, that Virginia Military Institute’s male-only policy was unconstitutional. In order to not violate the Equal Protection clause of the amendment, VMI must make its program available to women as well. VMI

Kassie, I loved how you stated, "Color, race, and ethnicity does not define an individual, their personality is what defines them." Throughout today's society, many individuals do not realize that we all are the same within, and love should not be defined by an individuals race, ethnicity, sex, or religion. Also, throughout history, many individuals have fought for equality, but still faces racism everyday. So, therefore, Jane had an amazing exercise that switched racism to people with "blue eyes" instead of African Americans.

I am leaning toward social life chances would be the biggest impact. I believe that race and ethnicity can also be a big impact, society plays an even bigger role on how people are molded. In the book it says race and ethnicity still matter, minorities have less power, privilege, and social status. This is where I believe that if society could change we could try to be more equal and with that I believe we can assume that how we feel, what we feel, who we have become are all part of what society has done to us.

Racial prejudice and discrimination often leaves its victim in a weak and vulnerable state; it elicits emotions of helplessness, non-belonging, and may manifest itself in a binding and enduring identity crisis. In the course of American history, decades of progress have been made to amend the wrongs of slavery, the wrongs of discrimination and prejudice, and the wrongs of segregation and morally conflicting understandings of equality. People such as Martin Luther King Jr. had helped pushed for accelerated progress for a united and humanitarian front as an ideal of the American society. It was in these times of great national disparity rose the greatest civil rights development and movements. However, progress has never been swift, and mental afflictions were and are still cast over millions of those who are affected. The mind is not always so resilient of the back-lashing negativity derived from the segregated society. Seen in the play A Raisin in the Sun by Lorraine Hansberry and Down These Mean Streets by Piri Thomas, there exists a world of segregation and racism that ultimately affects their life choices and mentality of identity. Furthermore, it goes on to fundamentally question the entire notion of white versus black or white versus brown, and from it, the derived racial categories along with social, political, and economic discourse the white society creates for minority opportunities and equality.

After reading through “Race, Ethnicity, Gender & Class” by Joseph Healy, I really became drawn and interested on the topic about visible and distinguished traits among different races and gender in regards to western traditions and theory; primarily African Americans and Europeans. According to Healy, Europeans had always been long aware of racial variation and had linked the notions of inferior and superior during their conquests. Europeans also used racist thinking as a form to rationalize unequal treatment on obvious differences in skin color and the level of importance, such as if the individual was educated and had an adequate form of language. These common insinuations at the time still play a current way of how other races are viewed