Archive for May, 2011

From June 18, 2011, through January 1, 2012, the Smithsonian Museum of Natural History in Washington, DC, will be hosting an exhibit called “Race: Are We So Different?

The exhibition RACE: Are we so different? brings together the everyday experience of living with race, its history as an idea, the role of science in that history, and the findings of contemporary science that are challenging its foundations.

Interactive exhibit components, historical artifacts, iconic objects, compelling photographs, multimedia presentations, and attractive graphic displays offer visitors to RACE an eye-opening look at its important subject matter.

Developed by the American Anthropological Association in collaboration with the Science Museum of Minnesota, RACE is the first nationally traveling exhibition to tell the stories of race from the biological, cultural, and historical points of view. Combining these perspectives offers an unprecedented look at race and racism in the United States.

Other museums have been and will be hosting this exhibit as well. Current and upcoming locations include Boston, Charlotte, Santa Barbara, New Orleans, Houston, and Durham. Please visit the official website for a virtual tour and the tour schedule.

Read Full Post »

An interview with Nancy DiTomaso:

What inspired your study of white attitudes towards race and racial inequality?

In order for me to understand the issues of race in the U.S. –particularly racial inequality– I decided that I needed to understand a puzzling phenomenon: Why is it that the issues of race and racial inequality are so prevalent in public discussion, in news media, in scholarly work, yet when you talk to people about race, no one seems to think there’s a problem? This is particularly true among whites….

In general, whites in the U.S. articulate a value system that says that color blindness is a good thing– that noticing race, mentioning race, calling attention to race is a bad thing. And so people would like to think of themselves as colorblind. Most people claim that it doesn’t matter if you’re black, white, green, purple or blue. What really matters is the best person for the job, the best student for the school, etc. Now, they don’t necessarily act that way in their own lives. They in fact do notice race– we have lots of studies that indicate that that is one of the first things that you notice about someone. But the etiology is that it isn’t something one should notice, and therefore we aren’t going to mention it, we aren’t going to talk about it. In fact, whites get very uncomfortable if people call attention to it….

Whites may talk about race, racism and race relations in terms of a collective process, or a community will, but they never applied it to themselves. When people do think about issues of racial inequality, they attribute it to “those racists over there.” It never applies to them. They hold onto the notion that racial inequality is created primarily by racism, and if they don’t feel that they’re racist, then they don’t have to participate in a solution.

I learned some unexpected things from these interviews– namely that inequality gets reproduced through advantages to whites, as much or more so than it does through discrimination against minorities. While some people make the argument that these are just different sides of the same coin, I will argue that there are very important differences. While discrimination against blacks or other minorities is illegal, favoritism or advantage towards white is not….

How are whites advantaged in the job market when discriminatory policies have been banned?

Essentially I found that everybody got every job, throughout their entire lives, because somebody helped them. They know someone or they know someone who knows someone, etc. This is so pervasive that I came to understand that almost every job is wired– meaning that there isn’t an equal opportunity for people to go out there and compete for a job. Almost every job, in one way or another, is reserved for someone’s friend, or someone’s colleague, or someone who knows someone, or someone like me.

Most of the people that I talked to are subject to what psychologists call “attribution error.” Attribution error has to do with how you attribute the outcomes of certain things. Most people understand what happened in their lives as the result of their own individual efforts, their own personal characteristics, because they were honest, hardworking, tried hard, motivated, able to change, etc. And the situational context– the help they got, the resources available to them, the advantages that they had– are not particularly noticeable to them. In fact, in most cases they didn’t offer that information. If they did offer it upon further probing, they would usually minimize it or discount it.

The extra help and advantages were essentially invisible. These advantages would not immediately come to mind when I asked them, “How did you get that job?” Many times in the interviews I would have to say, “Did you know anyone there? Did anyone help you? How did this come about?” Then people would say, “Yes, as a matter of fact, I just happened to run into this fellow that I used to go to high school with that worked there. He came over and put his arm around my shoulder and said, ‘You should hire this guy. He’s a good guy.’”

When I asked people what the most important factor was in getting to where they are in life, they would say things like hard work, honesty, motivation, ability to change, persistence. These were all things that they identified as their personal characteristics. It wasn’t attributed to someone helping me, my family having resources, someone helping with school tuition or the down payment on a house or car. These facts would be revealed when I asked specific questions, but they didn’t see those as important factors.

Furthermore, having this kind of help or advantage in terms of getting jobs was not just true of the people in fact who had tried hard, worked hard and persisted. It was also true of the people who had screwed up, who had flunked out of school, who had gotten fired from jobs, who had gotten in trouble with the law, who had gotten into drugs and alcohol. Even those people knew someone who could get them back on track, find them a job or at least get them in the door. When I asked them about their particular circumstances, people defined said, “You know, I got myself together.” Or they would say “Yes, that just got me in the door, but then I had to prove myself.” So even people who objectively didn’t necessarily have the qualifications or the capabilities were still able to attain those jobs because somebody helped them.

Read more.

Read Full Post »

Larry Adelman writes:

Many middle-class white people, especially those of us who grew up in the suburbs, like to think that we got to where we are today by virtue of our merit– hard work, intelligence, pluck, and maybe a little luck. And while we may be sympathetic to the plight of others, we close down when we hear the words “affirmative action” or “racial preferences.” We worked hard, we made it on our own, the thinking goes, why don’t “they”? After all, it’s been almost 40 years now since the Civil Rights Act was passed.

What we don’t readily acknowledge is that racial preferences have a long, institutional history in this country– a white history.

Read more.

Read Full Post »

Beverly Daniel Tatum, author of ‘‘Why are All the Black Kids Sitting Together in the Cafeteria?”: And Other Conversations about Race, responds:

Many people say “But I’m not racist. I don’t have prejudiced beliefs. As a white person, am I racist, simply because I live in a society in which I’m systematically advantaged?”

For me the relevant issue is not, “Are you racist?” but are you actively working against that system of advantage? Active racism is what I think many people would stereotypically think of as “racist behavior”: name-calling, acts of racial violence, intentional discrimination, cross burning, etc.

But there is a lot of behavior that also supports a system of advantage that we might describe as passively racist. For example, in education – if I am teaching a course in which I exclude the contributions of people of color, only talk about white people’s contributions and only talk about white literature. And I never introduce my students to the work of African Americans, Latinos or Native Americans. I may not be doing that with the intention of promoting a sense of cultural superiority, but in fact the outcome of leaving those contributions out is to reinforce the idea that only white people have made positive cultural contributions.

I know a young woman who went to her English professor and asked, “Why is it that there are only white writers on our list? This is a 20th Century American Literature course. How come there aren’t any writers of color?” Her professor, to his credit, was quite honest and said “I’m teaching the authors I studied in graduate school.” It wasn’t malice on his part. He didn’t wake up one day and say, “Over my dead body will there be writers of color on my syllabus.” He was simply teaching the authors with whom he was most familiar.

Another example of individuals supporting racist systems can be found in our lending institutions. I might be an individual loan officer who considers herself to be quite progressive, very open minded; a person with limited, if any, prejudice. And yet I might work for a bank that has the practice of charging higher percentage rates to people who live in particular neighborhoods — specifically neighborhoods that have been redlined. So when a person of color from that neighborhood comes to see me, my own inclination might be to give that person a favorable loan. But if the policy of the bank is to give loans at a particular rate in a particular neighborhood, I might enact that policy, apart from my individual attitude, and in my decision-making reinforce the institutional racism embedded in that practice.

If we want to interrupt these cycles, we have to be quite intentional about it. Even without any malicious intents, such passive acts of giving into certain institutions or traditions will perpetuate systems of advantage based on race.

Read more.

Read Full Post »

I saw a link to this blog post in the New York Times today and thought I’d post it here for our readers. The whole thing is a compelling read, and it’s an often overlooked perspective. Here’s a sneak peek [epithets and profanity included]:

Being a father is hard in a million different ways: Balancing fatherhood with partnership; being able to do the things that I love to do on a consistent basis (for example, writing—I’m writing this at 3am, while everyone is asleep and I have a moment to myself); the loss of money; having to send your child to childcare because both parents have to work to afford all the additional costs. Working all day, coming home at night and only seeing your child for forty-five minutes before their bedtime—in these ways and more, daddyhood is hard as hell. But none of this (yes, even the money problems) even comes close to the raging difficulty of being a father of color…

When I think about it more, not being recognized or acknowledged as my daughter’s father, while painful, isn’t nearly as crazy as being a man-of-color at a park. When race, size, gender, and how we dress intersect, it disrupts social fabrics. Like I stated earlier, I play with my kid while at the playground. And if my daughter decides to play with other kids, I play with them too. I don’t touch them, because you just don’t do that—you don’t touch other people’s kids without permission. One day I was kicking a soccer ball with my daughter and some other little kids she was playing with. One of the kids, a blonde, vacant-eyed little girl, tripped, fell down, and scraped her cheek on the wood that bordered the play area. I helped her to her feet and asked her if she was okay. She looked over at her mother, who was starting intently at her cellular phone, and got nothing. She then looked at me, I looked at her, and she wailed as though the end of the world was nigh. The cellular mom looked up, fixed me with the most baleful stare, and ran over to us, dialing her phone. Instead of asking her daughter if she was okay, she snatched her up by the arm and thrust her behind her back. I then hear her telling her husband “this big nigger just pushed Miriam to the ground.” Unbelievable.

Indeed. Read the rest of his story at Daddy Dialectic.

Read Full Post »

Older Posts »

%d bloggers like this: