A White Perspective

1. A White Perspective Comparative Cultures Jeanett Castellanos, Ph.D. University of California, Irvine

2. Learning Objectives • Define and critique key concepts in the literature about Whiteness and White Identity • Discuss issues related to the idea of privilege and examine your personal experiences with privilege • Analyze the concept of racism for Whites and others • Identify similarities and differences between the White experience and the experience of VREGs.

3. White Privilege (Kendall Clark) White privilege, a social relation – a form of social privilege • A right, advantage, or immunity granted to or enjoyed by white persons beyond the common advantage of all others; an exemption in many particular cases from certain burdens or liabilities. • A special advantage or benefit of White persons; with reference to divine dispensations, natural advantages, gifts of fortune, genetic endowments, social relations, etc. • A privileged position; the possession of an advantage White persons enjoy over non–white persons. • The special right or immunity attaching to white persons as a social relation; prerogative. • display of White privilege, a social expression of a white person or persons demanding to be treated as a member or members of the socially privileged class.

4. White Privilege (Kendall Clark) • To invest white persons with a privilege or privileges; to grant to White persons a particular right or immunity; to benefit or favor specially white persons; to invest White persons with special honorable distinctions. • To avail oneself of a privilege owing to one as a White person. • To authorize or license of White person or persons what is forbidden or wrong for non–whites; to justify, excuse. • To give to White persons special freedom or immunity from some liability or burden to which non–white persons are subject; to exempt.

5. The role of invisible power (Kendall Clark) • In studying historical examples and theories of oppression, it becomes clear that social (in)visibility is an important strategy. • Early feminists make this point over and over. If men and women equally believe, for example, that women are by their very nature subordinate to men, then gender oppression seems natural, inevitable, timeless. • If you can design structures of oppression which are invisible, which seem natural, they will be more effective than structures which are visible. If you can convince everyone, but especially members of the oppressed group itself, that the way things are is natural or inevitable or unavoidable, people will be less likely to challenge the way things are.

6. General Experience • Because of their privilege status in society, Whites have not been lead or forced to examine their own roles in relation to race relations in the US • The White racial identity development process involves coming to terms with one’s own unearned privilege in society, followed by an honest self-examination of one’s role in maintaining the status quo and ending with a balanced identity characterized by self-awareness and a commitment to social justice.

7. Assumptions to White racial identity models Sue et al, 1998 • Racism is integral to US life and permeates all aspects of our institutions and culture • Whites are socialized into society and therefore inherit the biases, stereotypes, and racist attitudes, beliefs and behaviors of the larger society. • Whites can perceive themselves and process their reactions as an identifiable sequence that can occur progressively or in a non-progressive fashion. • The desirable outcome of the model is that individuals accept their status as White persons in a racist society and define their identity in a non-racist manner.

8. Models of White Identity • Hardiman, 1982 • Ponterotto, 1988 • Helms, 1992 • Sabnani, Ponterotto, and Borodovsky, 1991

9. Helm’s White Racial Identity Model • The process involves abandoning one’s racism and developing a realistic and self-affirming racial identity • Because Whites are socialized in an environment which they are privileged relative to other groups, they internalize a sense of entitlement and learn to maintain their privilege by distorting race-related reality and at times, by aggressive actions against perceived threats to the racial status quo

10. Helm’s White Racial Identity Model 7 Ego statuses • Contact • Disintegration • Reintegration • Pseudoindependence • Immersion • Emmersion • Autonomy

11. Helm’s White Racial Identity • Stage I - Contact • A white person is in the Contact Stage the moment he of she first encounters the idea that Black people exist. There is limited social and occupational interaction with Blacks. Race focused comments - I don’t notice what race a person is . . . You don’t act like a Black person . .

12. Helm’s Model - 7 Stages • Stage II - Disintegration • The individual acknowledges his/her whiteness and understand the benefits of being White in a racist society. Conflicting stage • caught between wanted to be accepted by the norm (White group), while at the same time experiencing a moral dilemma over treating (or considering) Blacks inferior than Whites. • Emotional in-congruence because moral belief is in contrast to in group expectations. • “I hate to feel this way -- that is why I minimize race issues and let them fade from my awareness ..”

13. Helms • Stage III - Reintegration • Person accepts the belief in White racial superiority. Racist identity. Negative conditions associated with Black people are thought to result from Blacks’ inferior intellectual, moral, and social qualities. There is an effort to protect and reserve white privilege.

14. Reintegration - Continued • I’m an Italian grandmother. No one gave us welfare or a helping hand when we came over. My father worked day and night to provide us with a decent living and put us through school. In America, if one works hard, one can make it. I see the Black welfare mothers standing in line for food stamps. . You can’t convince me they are starving. . . Laziness. . Is what I see.

15. Reintegration - Continued • So what if my grandfather owned slaves. He didn’t mistreat them.Besides, I wasn’t even here then. I never owned slaves. So, I don’t know why I am expected to feel guilty. Nowadays, reverse racism hurts more than slavery. At they they got three meals a day. But my brother can’t get a job in the police department because they have to hire less qualified Blacks.

16. Helms Continued • Stage IV - Pseudo-Independent • First stage of phase two - Redefining a non-racist white identity. Individuals begin to acknowledge their responsibilities of Whites for racism. They examine how their own actions have perpetuated racism and maintained the status quo. Begin to search for a new White identity. Still can behave in racist ways. In this stage, the individual is still thinking of the issue from an intellectual perspective rather than a personal responsibility.

17. Helms Continued • Stage V- Immersion • Individuals immerse themselves in the search for accurate information about race and gain a deeper understanding of their own racist socialization. • An individual in this stage might become involved in social activism to fight racism. • Immerse oneself in biographies of Whites who have made similar identity journeys. • Myths are stereotypes are replaced. Affective and experiential upheaval leads to a feeling of rebirth • Stage VI - Emersion • There is a withdrawal from the previous frantic search and a new identity that is characterized of immersion and the embracing of a new community of reeducated Whites where one can be rejuvenated and empowered in continuing one’s identity development.

18. Immersion and Emersion • I know that I did not personally participate in the horror of slavery, and I don’t even know whether my ancestors owned slaves. But I know that because I am White, I continue to benefit from a racist system that stems from the slavery era.

19. Helms • Stage VII - Autonomy • Cognitively complex and flexible person opened to opportunities to learn about other cultural groups. Work toward eliminating other forms of oppression (e.g. sexism, ageism). Opts to not be involved in activities that perpetuate racial oppression.

20. White Racial Consciousness Development Model Ponterotto, 1988 • Pre-exposure • Exposure • Zealot-Defensive • Integration

21. White Racial Consciousness Development Model • Pre-exposure • Individuals have given little thought to MC issues. Generally naive about racial issues and their inherited privileges as Whites in America. • Often believe that racism no longer exists and do not understand or comprehend the subtle notion of racism.

22. White Racial Consciousness Development Model • Exposure • Individuals enter stage when first confronted with MC issues (generally in MC course if student). • Begin to understand institutional issues and issues faced by minority-group members. Initially, students feel a sense of empowerment over new and accurate info, but begin to realize that they have been lied to throughout their education. • Begin to feel angry and guilt at the same time.

23. White Racial Consciousness Development Model • Zealot-Defensive • Some response zealously and become pro-minority in philosophy, dealing with their guilt • Some respond to their anger and guilt in a defensive manner taking information defensively and withdrawing from the topic, with students sitting at the back of the class, with seldom or stop of participation in the class, avoiding eye contact with professor - blaming the professor as anti-White.

24. White Racial Consciousness Development Model • Integration • Individuals are able to process and openly discuss feelings, accepting realities of modern racism and acknowledging their own contribution to racism. • They feel good as members of White cultural group, wanting to know more about other groups, often devoting energy to other identity commitments such as gender to combat sexism or heterosexism.

25. Models of White Identity • Hardiman, 1982 • Ponterotto, 1988 • Helms, 1992 • Sabnani, Ponterotto, and Borodovsky, 1991

26. Integration of Models • PreExposure/PreContact • Person is unaware of social expectations and roles with regard to race. They have not yet begun to explore their own racial identity. There is an unconsciousness of whiteness, acceptance to stereotypes

27. Integration • Conflict • Race relations knowledge, an expansion of knowledge about race and racial interactions, new information challenges individual about whiteness • Pressure to confirm from white acquaintances, wishing to uphold nonracist attitudes

28. Integration • ProMinority/Actiracism • Strong pro minority • Self focused anger or guilt • Retreat into White Culture • Retreat from minorities, challenged by peers who sense a disloyalty and betrayal • Also questioned by minorities

29. Integration • Redefinition • More balance identity • Recognize their responsibilities • Non racist identity • Healed and healthy sense of self • Flexible and opened to cultural learning