Tuesday, August 25, 2009

White Guilt; a continuation of dialogue and in response



Hello again! Thanks for returning. So I felt the need to instead of responding individually to comments to use the forum of the blog to speak on what arose. Hope you did not think that I forgot about ya’ll! Although I will not be able to speak on everything I hope you can appreciate the more theoretical approach I tried to incorporate. Maybe I will do another piece depending on the response from this one. I think it is important to stress as I did in the last post that this is a complex issue to speak on. I am not going to please everyone and that is not the point. I am speaking my truth, which may or may not be your truth. Please respect that, as I am not here to debate with anyone. However, I will spit facts when appropriate.

I am attempting a dialogue about white guilt because as white people we tend to avoid talking about it with other white people. Now there are different reasons for this. Many whites do not have the vocabulary or knowledge on how to critique and discuss race thoughtfully and effectively. Others are in denial. Then there are white people like myself, from academia/activist circles/etc, that do have the tools, knowledge, and vocabulary to talk about race, but shy away from talking about it with other white people. Why do we do this? And who did I write my last piece for specifically Whites, Blacks, everyone or all of the above? Good questions, thanks for asking.

First question I am going to answer is who was my last piece on White Guilt addressed to? Actually, I wrote it for myself. I needed to speak on white guilt for myself primarily, but had hopes that white people would engage in the discussion with me. I love to share my work because it was the work of my ancestors that have influenced my identity as a White/Jewish/anti-racist/woman/feminist. I think for white people that are not exposed to talking about whiteness they can be (not always) more receptive to understanding whiteness when it comes from a white person. It would be false if I said I did not want a black audience or people of color to read and contribute to the dialogue. Personally I always call upon those voices, stories, and guidance of people of color when critiquing whiteness. It has been fundamental in my own understanding of whiteness. The study of whiteness emerged from Black and African American studies. #fact

Now, I want to talk about why white people have such a difficult time about talking about whiteness with each other. Don’t you love the blame game? When we try and defuse attention away from ourselves by highlighting what another person said or did? Yea, me too! It is so fun to not hold ourselves accountable or responsible, am I right? “Well, you just said blah blah blah. That’s so racist!” Or “You’re the one that said [fill in the blank], I didn’t say it.” Like I mentioned before my absolute favorite is when white people automatically defend themselves, “But…I’m not racist!” Before anyone accuses them of being one. LOL is all I have to say to that one.

So I am just going to put it out there. White people by default are racist. Go ahead and disagree with me. You are more than welcome to. To be honest I do not really feel like going into details on institutionalized racism if you do not already know about it. That is another blog post. And I feel that most people who are reading this blog are already at the level of understanding institutional racism. Although I have not read it I am sure Wikipedia does a fine enough job describing it http://en.wikipedia.org/wiki/Institutional_racism if you want a quickie or a review. If you would like to learn more I can guide you to published texts and intellectuals who have PhD’s. Maybe if you do not believe me they can convince you ;)

No, but seriously white people why are we unable to have raw, uncensored, uninhibited dialogue about race & racism? This is a HUGE problem in my opinion. We are so scared about how we will sound (racist), that what we will say will be racist and that everyone will automatically think we are racists before we can “explain ourselves” that it is easier to not talk at all. It took someone saying a very un-pc comment in my Whiteness and Anti-Racism class to get anyone to say anything with some TRUTH behind it. And thank goodness that person broke the ice or else we would have still been fidgeting in our seats acting like we did not read the literature even though we all knew what was up!

That class was comprised of mostly white students with some black students, but from my observations the white students felt more reserved about discussing race in fear of what other white students would think. We did not speak for fear of being wrong or coming across as not comprehending as much as others. I know because that is exactly how I felt. I also thought, what right did I have to speak on this? What do I know? (Maybe subconsciously too the fact that we white students actually knew less about whiteness than our black peers knew about whiteness…More to follow.)

Believe me, I still feel that way many times. Particularly because I know that racism is so subconscious. I can understand how a person of color when reading White Guilt saw my piece as asking for people of color to validate my guilt. Particularly when I said, “So, I am saying we need to talk about White guilt. We need to talk about it with White people. We need to talk about it with people of color.” Speaking honestly I know that I do seek out that validation probably more often than I care to admit to. But, simultaneously I understand how problematic and ineffective that is. Can these juxtapositions exist concurrently? Or are they not allowed to? For me I find it inevitable. How does white people not being able to talk about race & racism with each other contribute to pursuing validation from people of color? I think it speaks to the insecurities white people have around skin color. For example a white person asking, “Why does skin color have to be an issue?” or “I don’t see color.” (I will dive into this a little more in a bit.)

By insecurities I mean guilt, by guilt I mean responsibility, and by responsibility I mean truth. We are not secure (therefore feel insecure) in our social positioning and the [il]legitimacy of how we attained our stature . So, we always feel threatened that we are going to lose it since the attainment was unethical and immoral. (i.e. claims that Barack Obama is not a U.S. citizen. Republicans questioning Sotomayor’s ability to be impartial.)

The biggest clarification that I have to make about the original piece is in regards to offering the guy money. Okay people, I was not implying that because he was black he could not afford to pay for the damages to his car, but I can understand how it came across as that. To go into further details when I got to my parent’s house and explained the accident with my dad (without EVER mentioning to my father that the guy was black) my Dad suggested that because we had failed to get a police report and that the insurance may not pay if I felt that bad I could offer him money. If that statement is to be critiqued at all lets look at it in terms of classism, particularly because my Dad is upper-middle class and can expend money in order to resolve issues. Yes, we can and should look at it in terms of race as well, but I feel that in relation to that exact statement my Dad was not making an assumption that the guy could not afford the damages because he was black since he was not aware of his race. I did not go into those details however so I recognize the confusion. Personally, I did feel partially at fault and for that I felt the impulse to offer him money. On another level eliminating my Dad’s suggestion from the scenario it is totally possible subconsciously I thought because he was black I felt propelled to offer him money either based on class assumptions or acting on my white guilt. It would be unrealistic to deny that as a possibility.

Now to further address some comments/critiques. Heather brought up a great point in her comment. She said, “Part of the problem (on all sides) with racism is that we still see people as their racial identity first - most times based on skin color.” I am going to now refer to my, as Ladi would say, handy-dandy always trustworthy, spiritual reader a.k.a. The Bible of critical race theory (for me at least) Black on White; Black Writers on What It Means to Be White edited by David R. Roediger to break it down. In the introduction Roediger , Professor of History, talks about the dynamics of “ ‘lordship and bondage’ applied to slavery and racial oppression…the slave as living always with the knowledge of the master’s deadly power…The master could afford a lofty ignorance” (7).

Roediger also says “…few Americans have ever considered the idea that African Americans are extremely knowledgeable about whites and whiteness…African-Americans have been among the nation’s keenest students of white consciousness and white behavior” (4).

George S. Schuyler, journalist and author said, “While the average Nordic knows nothing of how Negroes actually live and what they think, the Negroes know the Nordic intimately” (5). Roediger goes on to state that this would “seem very unfamiliar and counterintuitive to most whites” (5).

Toni Morrison, author and professor, argues how the term American implies white American. “Adjectives were necessary only when nonwhite race or ethnicity within the white population had to be indicated” (18). (Side note: I love that. It really hits home.)

Another complexity of whiteness is that white people have had to “learn two lies-that they were white and that America was” (19). In his essay On Being “White”…And Other Lies, James Baldwin one of the greatest experts on white consciousness in the twentieth century, talks about how in fact there is no white community. He says, “No one was white before he/she came to America. It took generations, and a vast amount of coercion, before this became a white country” (178). Continuing he writes, “America became white-the people who, as they claim, “settled” the country became white-because of the necessity of denying the Black presence, and justifying the Black subjugation” (178). This statement is profound, “Because they think they are white, they do not dare confront the ravage and the lie of their history” (180). Meaning that by living out whiteness we are living a lie and in order to do so we must suppress truth in order to sustain the lie that affords us our social positioning.

So going back to what Heather argues, “we still see people as their racial identity first”, well that is because as white people we never have to think about our race, which in itself is a privilege. White people have a choice that I would argue subconsciously leaves us guilty. Our bones know truth. You cannot hide injustice from the spiritual body. I say this because I feel my bones rage when I encounter persisting ignorance and injustice. I feel it on an entire spiritual level that affects my physical body to respond.

Kathleen brought up a great connection that I want to expand on. She asked, “Could white guilt be similar to grief, where it’s never something you get over, you always carry it with you, but you just find ways of finding power within it to work to your advantage?” I never thought about the idea of guilt/grief. Her comparison resonated strongly with me. I responded back to her this; “I also think that grief is a great word to use when talking about whites relation to our past, present and future. How can we not feel at some level, grief? We have failed so many children in the school system, imprisoned so many men and women, and infiltrated drugs into communities tearing apart lives [presently]. On a deeper level I think people DO feel grief although I think others would argue that that isn't possible since our actions persist. Grief isn't a comfortable feeling to sit with or examine either. Overall in this country do we know how to mourn and deal with death and death is ultimately what we're trying to impose onto a people and a culture. Not just Black people or Black culture, but even in other countries with our capitalist and neoliberal values and way of life that we solicit.” Particularly if you look at it from the angle in which Baldwin speaks. To keep believing and living this lie of whiteness there constantly needs to be an “other”. By suppressing feelings of guilt we are unable to acknowledge truth, contributing to the lie, continuing to subjugate the “other”. It creates an almost unbreakable cycle, our inability to recognize disturbing facts that reveal our existence. For this reason I argue that white guilt needs to be addressed. Since whiteness was created to oppress and exploit blackness by choosing to not “see” one’s racial identity is to further accentuate the lie that was formulated to uphold whiteness. Like Baldwin says, “they do not dare to confront it.” It refers to the lie itself, which is whiteness, a social construction to obtain social hierarchies.

But maybe power and desire to possess power outweighs guilt and grief because then people have the power to suppress emotions that prohibit them from final attainment of power.

For those of you who are just beginning to understand whiteness I recommend reading White Privilege: Unpacking the Invisible Knapsack by Peggy McIntosh who is white. It is widely accessible via Google. Here though are just a few examples from the text.

• I can turn on the television or open to the front page of the paper and see people of my race widely represented.
• When I am told about our national heritage or about “civilization,” I am shown that people of my color made it what it is.
• I can be sure that my children will be given curricular materials that testify to the existence of their race.
• I can do well in a challenging situation without being called a credit to my race.
• I am never asked to speak for all the people of my racial group.
• I can remain oblivious of the language and customs of persons of color who constitute the world’s majority without feeling in my culture any penalty for such oblivion.
• I can easily buy posters, post-cards, picture books, greeting cards, dolls, toys, and children’s magazines featuring people of my race.

It is overly idealistic as well as unrealistic to not see someone’s racial identity particularly since whiteness was established based on a white/black dichotomy. Only because whites have racial privilege do we see it irrelevant to talk about race/speak on race.

Heather also writes, “And to be honest, on a personal level, it really pisses me off when you say that by ‘living and breathing you are imposing harm on others. By being I am therefore participating in a system.’ That statement was not meant to piss anyone off. It simply was my truth and I admire her recognition that it impacted her on such a profound level. She felt strongly enough to take the time to vocalize her reaction and respond.

She goes on to say, “The systems we have in place still have a TON of problems and issues that need addressing and fixing when it comes to treating people with equality. But the truth is, no matter how many regulations or laws you put into effect, if people don't do the work on a personal level, society is never going to be completely rid of ignorant, harmful, unfair treatment based on religion, gender, race, age, etc, etc, etc, ETC!!!!!” I would absolutely agree with Heather here. It is clear that we must do the work on a personal level or society will continue to be ignorant and harmful. I am absolutely advocating for white people to do that work. I am glad that we agree that laws and regulations do not fix inequality.

In Whiteness as Property by Chicago-Kent School of Law professor Cheryl Harris explores the complex foundation of our legal system. When colonizers arrived in the United States “Indian custom was obliterated by force and replaced with the regimes of common law that embodied the customs of the conquerors” (105). In summary our entire legal system is built upon “valorizing whiteness” and “codified by law” (106). Point being the legal system is set-up to favor white people so it is challenging to create systemic changes. By doing our own work on a personal level we can effectively introduce change by simultaneously working against the system from within.

I really should wrap this up although I could go on for pages. I want to comment on this however. Heather wrote, “It would be great if we DON'T tell children that because they are this color or that that they have a responsibility to do this or be that...” The truth is we do not have to say anything. Unfortunately the neighborhoods, schools, images in media, etc say it all. How can we “raise children that all possibilities are possible” (quote Heather) when equal access to opportunities is not provided? There is an undeniable historical relevance to the conditions that exist today. This is a fact. Denial is unethical. Guilty as charged. White people have a choice to deal with it or don’t. Ignorance is a choice not a mandate. And I am not asking for anyone to validate this either. TRUTH SPOKEN!

7 comments:

Gregory B. said...

Hi Leora,

I loved your follow up article, and I think it brings up great points that might clarify the origins of white guilt and touch upon whiteness itself, the hidden reality out in the open.

I do have to wonder to what extent ALL whites - or even normal whites - feel white guilt. Even excepting the obvious actively racist culprits, in my experience & observation, ignorance of the 'other' is an effective tool at distancing oneself from white guilt. As you know, in America average, everyday, "normal," whites still almost always have the power in how conversations about race progress, if they continue, or even if they occur. Similarly, I believe white people in general have the ability to silence experienced guilt about unfair gains and continue on to live relatively unperturbed lives, as one might infer from Peggy McIntosh's article.

I think the "problem of race" will be a problem as long as it is not recognized as the "problem of whiteness," and that in order to be meaningful, white guilt must not just be collectively recognized, but turned into something that demands critical dialogue and mobilizes broadscale transformative action.
~Greg

Leeooorahhhh said...

Greg,

Most definitely. Totally in agreement where you say, "I think the "problem of race" will be a problem as long as it is not recognized as the "problem of whiteness," and that in order to be meaningful, white guilt must not just be collectively recognized, but turned into something that demands critical dialogue and mobilizes broadscale transformative action."

You said exactly what I was trying convey, but more concisely and precisely. Thank you for taking the time to read and comment. I really appreciate it!

Leeooorahhhh said...

Also Greg-love that you said "problem of whiteness" thanks for writing that and pointing it out!!!1

Shana said...

Leora,

I am really glad that you clarified who your last post was aimed at. I definitely think that white guilt is real and it is a feeling that needs to be engaged by white people with other white people.

My feeling about the last post and white guilt in general were not directed at you or the post itself. In actuality, as a scholar of black studies in a majority white politically liberal academic environment I find that the subject of white guilt is a difficult one for me.

Maybe its the word guilt that bothers me. Since this is speaking our truths I'll put it bluntly. I always feel like "Why should I care about your feelings of guilt when I am faced with the effects of oppression every single day." Thinking about it more critically, a lot of white allies who do antiracist work feel as though their awareness of white guilt constitutes an ability to engage in discourse about race with black scholars as though the experience of whiteness is one that is shared. Although I don't have the intellectual tools to articulate this I think this is related to subconscious white privilege.

That being said, I think what you have done in your posts is ideal. You put your honest experience as a white woman in conversation with whiteness as it is experienced by black scholars.

I would love it if you would elaborate more on why white students are reluctant to discuss race for fear of what other whites would think. Do you think this is really the root cause? (I really appreciate the incite on the psychology of whites dealing with this issue btw)

Lastly, while I agree that Black on White is the Bible of black thinking on whiteness, any thoughts on why Roediger chose not to include works by black nationalists or even someone like Marcus Garvey? Just wondering.

Thanks.

Amanda Ali said...

peace leora,
i know we spoke about these things but i wanted to make my thoughts official by putting them here!

there was a definite progression between these two blogs! nice job!
one of the things that was lacking, as i said, was a lack of specific action steps in both, though. for instance, in the first blog about the car accident, instead of noting the privilege the police officer might have shown you as a white person, you could have noted it, called the pigs anyway and verbally checked them if they tried to make you out to be a victim. further, there are also sex and age dynamics in that example that got lost in the situation (e.g. the officer could have still given the black males leeway because they were males. period.).

also in the first piece, i think there was an admission of what white guilt means further than responsibility. responsibility to do what? originally, i said white people, once admitting their guilt and privilege would be responsible for changing their thoughts, actions, etc. then, i realized that those white people that do try to change only end up annoying people of color more (e.g. the white girl in the room who tries to be so down she doesn't realize she's insulting folks).

i think these pieces have great potential to start conversations, which is what needs to happen, as you said. however, once the convos are had, the questions become where do we go from here? who's going where from here? and inevitably, who is leading?

i commend u for taking it on and also for acknowledging it as your experience. i think that statement is key and vital to make the blog jump off
the stages of understanding, in the second piece made me laugh. they sound so clinical that there's no way people could only fall into one. people are fluid beings, and therefore, the theory of these stages get lost in the realistic foundations of your pieces. we're talking about real-life situations and about action steps that, although maybe be based in some sort of theory, no longer hold relevant weight in these conversations.


keep talking! the questions are good!
amanda

Tia said...

leora - thanks for the post. i wanted to add something. i think that the fact that white folks don't talk to other white folks about white guilt, whiteness, blackness, difference, etc. is an example of a really common dynamic of self-enforced silence and ignorance seen amongst perpetrators of violence. white folks in our generation are the inheritors of a legacy of being the aggressor, the abuser, the perpetrator. to perpetrate such crimes as white people have throughout history is to de-humanize ones self. the whole process of whiteness, from its inception to present, has built an identity defined by taking the power of others and is therefore a process of de-humanization for the "other" as well as for ourselves. this has left a deep trauma. a deep, deep wound that no one wants to talk about because to do so would necessitate recognizing its existence and all of the pain that that entails. recognizing it would also mean dealing with. finally being accountable for it. sitting with the trauma we've inflicted upon others and therefore upon ourselves. really feeling it and admitting that our whole identity is a sham.

it takes a lot to bring perpetrators of domestic and sexual violence - such intimate forms of oppression - to the realization (if they ever get there) that they've done something wrong. similaly, white folks are perpetrators of the most intimate forms of oppression - sexual, domestic, gender based, race based, class based, you name it we've done it - and we run from recognizing this.

i agree leora, that it is our responsibility, as white folks who are beginning to open ourselves to this reality, to talk about it. to bring it into the light because until we do the perpetration, the trauma will only continue.

Unknown said...

"By doing our own work on a personal level we can effectively introduce change by simultaneously working against the system from within."



This quote jumped out at me the most due to the hatred I have been feeling for the system lately. As someone in the social work field, I have seen first hand how the system creates barriers for people of color and acts as a barrier to treatment and especially access to treatment. It enrages me to the point of tears, and I hate the feeling of being part of the system, yet wanting to dismantle it.

-Hollie