Category Archives: race
Whenever I’m talking with other white millennials about race, I’ve noticed that a key (and probably the most personal) anxiety that comes up is around gentrification. A lot of young white folks living in urban areas with limited funds end up in historically black and brown communities, and those who are aware of their role in the systemic force of gentrification tend to be uncomfortable about that and at something of a loss for what to do about it.
In a lot of ways, I get that anxiety. If you’re priced out of other neighborhoods, and you need to be in the city to work, then it’s understandable to move into an affordable apartment in an area that’s either largely non-white or in the process of gentrifying. But what does make me want to call my peers in is a tendency to want to make their new neighborhood more like where they came from, to blame black and brown residents for being “unfriendly,” or to use racially coded language when talking about urban geography.
I’m sure there are good arguments for white people not moving into these neighborhoods at all, but most of what I’ve seen is not telling white folks not to move in–a lot of residents just want these folks to respect the history and culture of the community and tamp down on that white entitlement instinct. It’s not just about physical movement, it’s about who gets to own a community’s character, and who has the right to change that character. So if you’re a white person concerned or unsure about gentrification, here are a few pieces of unsolicited advice:
The other day, a white friend reached out asking if I had ideas around how to acknowledge as a presenter that a particular course’s content might be especially loaded for Black folks in the room. I certainly don’t consider myself an expert in the topic, but I have been experimenting over the years with different ways to acknowledge my whiteness and position of power as a presenter, facilitator, or speaker. Some of the things I normally do include:
- Regardless of course content, mention that the course is taking place on occupied Native land, acknowledge my privilege as a white presenter, and call attention to the number of white people in the room if it seems to be a majority white space. This is mostly for the white people in the room, to draw their attention to whiteness since whiteness is often invisible or the assumed default. I also hope to signal to POC that I’m aware of these things, though I know that doesn’t make me a “safe” presenter.
- Acknowledge where a particular topic may have loaded or just different meanings depending on cultural context and give examples. I hope that doing this again is a flag both for white folks and for POC, and makes space for bringing up cultural specificity where participants feel comfortable doing so.
- Explicitly say that as a white person, I can’t comment on some things, beyond offering perspectives I’ve read or heard from POC, because I don’t have that experience. Acknowledge that the course content is less rich because of this. I’m just trying to offer some honesty here, and avoid falling into the “well X culture practices X way…” trap.
Recently, I wrote up a travel bucket list, and in the list of places I want to go, found my own racism staring me directly in the face.
But before I get to the contents of list, first some context. When I started traveling abroad, I set a personal policy that I would not go anywhere where I couldn’t at least speak enough of the language to have a logistical conversation about travel-relevant topics. I think that policy initially came from a good place–I was frustrated with the xenophobia I saw in American travelers who complained about how terrible Paris is because the French are super rude, but didn’t bother to learn a word of the French language. “Everybody speaks English!” always struck me as deeply wrong, and I was struggling a lot as a teenager with the meaning of American empire and my complicity in it.
In high school, I was drawn to the study of French because it had always seemed like a rather sophisticated, romantic language, and I already had some exposure to it. I picked German pretty much out of a hat because I needed another elective and it worked for my schedule. So I’m not going to blame myself too hard for starting with European languages, but I do think it had a role in how Eurocentric my perspective skewed over time.
I’m a pretty extreme pacifist. Beyond not believing in violence as a general solution, I practice non-violence to the extent that I don’t plan to defend myself (beyond running away!) if I’m ever violently attacked. I’m on a slow but steady trajectory, as well, towards veganism for this reason.
But that said, I don’t advocate pacifism to others. Please, please punch Nazis. And if you are black or brown and your means of resistance is violent, then I fully support your right to use violence as a part of your resistance strategy. White people have systemically engaged in horrific and unconscionable violence against black and brown people for hundreds, and I assume thousands, of years. So any white person who suggests that black and brown folks must resist using non-violent means is frankly full of shit.
I think it’s important for white pacifists to acknowledge that we’re coming from a place of enormous privilege. Many of us have never actually been in a violent situation, or in a situation where our only means of resistance was violence. We don’t have any lived experience of structural oppression and violence of the kind that black, brown, and Native folks face on the regular. So while I still believe in pacifism as a philosophy, my belief has shifted from something universal to something situational and specific. I want to avoid, as an individual, perpetrating violence, while at the same time being aware that I will spend the rest of my life complicit in extreme structural violence and genocide. Pacifism doesn’t wipe my slate clean of that fact, and it’s a choice made in context.
One of the little ways I try to apply an equity lens to my work is by being very aware of my own biases, especially around race. This comes up as a practical matter more than you might expect in data management, especially if you’re working with data sets focused on individual people.
I’m sure there are more egregious examples, but one thing I’ve seen and found particularly jarring is the abbreviation “BG” in front of an ethnicity. What does BG stand for? Best Guess. In other words, whoever collected the data or set up the database structure to include these value options decided that having ethnicity data on a person was more important than their own racial/ethnic identity. This insidious little practice takes away individual autonomy and conflates ethnicity with skin color, erasing actual identity in favor of having more complete statistics.
In this post, I’m addressing my peers: white folks who are marginalized along some axis other than race. Poor and working class white folks, queer and trans white folks, white folks with disabilities, etc.—we need to be honest about whether we’re leaning into the identities under which we’re oppressed, at the expense of doing honest work around our whiteness, racism, and anti-Blackness.
I don’t think it’s an uncommon experience to focus on how we’re oppressed and marginalized, nor is it blameworthy on its own. Of course we notice those identities more—that’s what white privilege is. It makes whiteness the invisible norm, whereas our other identities are what make us targets of slurs, violence, economic disparity, and other injustices. But at some point in our journeys, once we get through our excitement of consuming all the literature about queerness/class/disability/etc. and sharing in righteous anger with our comrades (or ideally, even before then), we need to also address the fact that we are white and therefore in a position of extreme privilege. We need to read what people of color have to say, to listen to what people of color have to say in our communities and workplaces. We need to sit with the discomfort of our racism and fucking do something about it.
If your reaction to reading the words of people of color on racism (and particularly black people, as anti-Blackness is its own thing in this culture), is guilt and a desire to run back to the safe enclave of writing about your own people, good. Keep reading.
Confession time: I’ve actually had the book reviewed below for quite a while, and with apologies to the Arsenal Pulp folks. I spent so much time thinking about it and how to write about it that this blog has been stalled out for a while as I go through that process. But hopefully, better late than never, as it’s a volume I think many of you should absolutely pick up.
One of my favorite poets, Leah Lakshmi Piepzna-Samarasinha, recently released a memoir that is somehow both a gut punch and a sweet femme-of-color lullaby, telling a story that is neither completely linear nor what you might expect from what frames itself as a survivor’s tale, but bursting with sense memory and relevance—particular for QPOC and migrant readers. Dirty River (published by Arsenal Pulp Press) focuses mainly on a period of Piepzna-Samarasinha’s life in the late 90s where she lived in Toronto struggling with both poverty and relationship abuse, but it is neither a sob story nor a clichéd “overcoming adversity” narrative. The complexities of the story are conveyed with a tight relationship to geography, the confusing nature of memory, and a sense of celebration for queer brown crip femme survival.
Like many great books, particularly those by women of color, this memoir made me think about the nature of storytelling. The path to healing is often not very simple, and this story wrestles with that. It’s a narrative complement to all the great radical books on violence in the context of racism and colonialism published in recent years — with all the references to Courage to Heal in the text, I actually found myself thinking much more about how Piepzna-Samarasinha’s story lines up with the lessons of The Revolution Starts at Home.
It’s time for another post in the “dear fellow white people” vein. There’s been a lot of cultural appropriation showing up in my feed reader lately, and while the white culprits may have been well-meaning when they embarked upon the appropriative act, it shows a remarkable degree of “wow, we really just don’t get it, do we?” Even while I was writing the first draft of this post, for example, one of my favorite bloggers, Spectra, published a post you have to read to believe on a white woman my age who went to Kenya and claims to be a Massai warrior princess. Big surprise, she’s now writing a book to profit on her experiences.
I suspect the common practice of cultural appropriation has roots in both colonialism and capitalism, though you don’t have to be a self-avowed capitalist or aware of your colonialism to do it. There’s simply a tendency among white people to see that something is good, and then have a reaction of “I want to have that” without seeing the problem with that attitude. Capitalism sees things as property, and people as beings that should want more property, always, while colonialism ignores the concept that land, practices, symbols, and goods might be sacred or collectively held in favor of declaring the white European’s value system superior and rushing to lay “first white claim” on that land, practice, symbol, or good. When we don’t try to make an exclusive claim on something, we still tend to feel that it’s okay to share (appropriate) in the name of equal access. (Yep, because white people as a collective totally believe in equal access to resources.)
Here’s the thing about equality: it’s not equality when you run around taking things from less privileged, systemically oppressed folks and then make a profit from your New Age bookshop or power yoga studio or whatever. Nor is it equality when you use cultural values for parody or humor. Nor is it equality when you mark up cultural resources, turn them into a fad, and limit the access those of the origin culture have to a resource. That’s called stealing.
Now, is there ever a case in which cultural exchange is valid and appropriate? Sure! My recommendation (one that I’m trying to follow myself) is simply that we as white people be sensitive to where things come from, and aware of the violent history of colonialism and current state of systemic oppression that might make those of non-white cultures a little wary about our interest. (This, by the way, applies regardless of the situations of our personal ancestors and other axes of privilege along which we may fall further down). There are plenty of tools out there that we can use to educate ourselves on cultural origins and the perspectives of people of color. We can also respectfully ask questions to our friends who come from the culture in question (keeping in mind that there is no duty to educate) or to those who publicly offer themselves as resources. We can proceed slowly when it comes to our appreciation, rather than immediately asking “how can I have that/be a part of that/become an expert in that?” When seeking education on a subject that has its origins in a particular culture, we can take our money to teachers from that culture rather than approaching white teachers. We can avoid supporting white folks who profit from another culture’s resources.
Some white people are inevitably going to say “but wait, my situation is different, I only care about other cultures.” I suggest that those folks at least make an effort to think critically about how that statement sounds while they’re say, enjoying a beer at the DC football team’s game. What seems harmless to one person may in fact me a reminder of colonialism, cultural theft, and genocide to another.