Tuesday, December 15, 2009

Reverse Racism

A little while ago the concept of "reverse racism" was thrown into a conversation I was having. It wasn't used in a context that made much sense to me, but the conversation that followed, debating why or why not reverse racism could exist, was of more interest to me. The idea was shared that the notion that debunks reverse racism (racism = power + prejudice) also disempowers people of color. The argument went on to say that the definition denies the effects of a word used toward white people as violent and harmful.

I clarified: while words used to harm white people are certainly harmful at an individual level, they do not have the cultural or institutional weight that a word used to harm people of color has regards to race. This still wasn't understood, perhaps I did not explain clearly enough, because the person did not feel that individual, cultural, and institutional types of power were the only types of power someone could have. Additionally, they could not distinguish between cultural and institutional power.

I felt this conversation, which I thought was very conceptual, was not productive because I didn't feel the other member of the conversation was listening. What I mean by that isn't that they did not read the words on the page or hear the words coming from my mouth, but that they did not internalize them. I feel they may have internalized something else and then had problems with the ideas they interalized. When this occurs, I do not know how to clarify in better terms.

Fortunately, people of color have been writing about this sort of thing for a long time! And so it is certain that they will do a better job than I in explaining. I present a post from Racialicious called "Why is it so important to have productive conversations on race?" Below are some quotes which resonated particularly for me, teasers even, to get y'all to read the actual article itself.

The author states:
"There are two major issues when trying to have a conversation as complicated as one centering race."

They are:

* The Role of Empathy (Bonding vs. Silencing)
"This kind of dynamic happens often on my blog. A person who is may not be of a the race/ethnicity being discussed shares a story about their experience. It is not the same as others stories. However, there are two very different ways people go about it.
One is when someone is trying to *affirm* an experience by relating it to their own lives. They talk about marginalization based on their sexuality, or based on their race gender combination. For example, many Asian American males and African American females find common ground in being portrayed as undesirable partners in the media. The experiences of an Asian American male and an African American female are not the same – however, there are enough notes of similarity where when we write a post, someone (of either group) wants to reach out and say, “hey, I feel you on this – you are not alone.”

The second is when someone is trying to *deny* your experience based on their limited reality. This is what I object to, because they are building what is a false parallel. So, comments like “As a white woman with kinky hair, I think it’s ridiculous that black women wouldn’t want to straighten their hair! I straighten my hair to look presentable and so should you!” (We actually received that comment on Racialicious, but it went on for paragraphs). It is frustrating when you are talking about a large, systemic issue and people try to make it about the individual. Saying “well, my barbie didn’t look like me either” or “women in ads don’t look like me” as a way of dismissing the systemic in favor of the personal actually stalls conversation."

* The Limitations of Patience
"My point is sometimes I can’t do it. And that’s a shame because, even if most failed, I know some of these conversations HAVE worked. I know some ignorant people who bought a clue, listened and did their best not to do it again. Yes, it can be productive. Yes it has worked. Yes calmly and reasonably answering all the ignorant questions you’ve answered a thousand times or politely objecting and explaining why something was offensive can and does work."
Ultimately, the post is about a push for better conversations about race.

I enjoyed this article because it talks about how to go about activism, and the myth that it's worth it to take on every situation at every time. This isn't something new to me. I just find it particularly pertinent at this moment in time.
"I just spent three or four hours I could have been doing other things responding to people’s concerns, and while that is fine sometimes, it isn’t a sustainable practice.
I prefer to work with other people who recognize the issues with systemic vs. individual racism, and are interested and willing to compare the ways in which oppression impacts us in order to raise a stronger fight against it."
I also enjoyed the article because it referred to reverse racism in a way I found accessible, and referred to some other concepts that have been bothering me lately, which were also present in the conversation. One is that of intent versus effect:
"You are correct in that we cannot judge the intent of others – this is why we say that the *effect* also needs to come under consideration. If you don’t intend to kill someone but do it anyway, the end result is a person is still dead. If you perpetuate racism unintentionally, the end result is still upholding a racist system.
But I am not overly concerned about this. I am one person, working at something that millions of others did before me and millions of others will do after I am gone. I do what I can."
The other is this concept of listening, really listening. I leave with this:
"But I firmly believe that you will not change anyone’s mind about anything unless they are willing to hear it."

15 comments:

  1. The notion that one needs power to be racist is absurd. Racism is a belief. One does not need any sort power to believe something. Plenty of people from all walks of life in all races around the world believe that their race is superior to other races.

    It does not make any sense to suggest that only when one is a member of the race with power can one be racist. Under your logic if a Chinese person living in America speaks ill of all Japanese because of their race, it is not racism. However if that same Chinese person gave the exact same speech in China, it would be racism because in China that person is in the group with power.

    Racism cannot be defined spatially as you do here. It is a great disservice to the effort to reduce racism when you misunderstand racism in this way.

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  2. Anonymous,

    I'm afraid I don't understand what you're saying. Are you saying that someone, regardless of race, can commit racist acts and say racist things? Because I agree with this completely!

    Where power is important is not always IN the person committing the act. If a Chinese person living in America speaks ill of all Japanese people, this is still racist, because the individual ACT of condemning Japanese people because of their race is supported by institutional and cultural forces in the United States which serve to 1) under-represent people of color (including Japanese people), 2) convolute all Asian people (including Japanese people) 3) portray
    Asian people as stereotypes in the mainstream media (including Japanese people).

    So I am confused. How has this definition hindered efforts to reduce racism?

    An additional resource that would perhaps be helpful to clarify my middle paragraph can be found here:
    http://www.illdoctrine.com/2008/07/how_to_tell_people_they_sound.htm

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  3. Sorry, link is bad. Here's the actual link (just add an l to the one up top)

    http://www.illdoctrine.com/2008/07/how_to_tell_people_they_sound.html

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  4. Overtly racist and hateful comments = Anonymous posting option denied.

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  5. Hey Laura,
    I think I may be able to help with your confusion about Anonymous's post. I think that all he or she was trying to say was that racism at the individual level is just as bad as racism at the institutional level. Whether intentionally or not, your original post seemed to dismiss racism on the individual level. At least, I noticed that, and I think that was the sentiment to which the Anonymous post was objecting.

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  6. James,

    Thanks for the clarification! I'm sorry my initial post seems dismissive of an individual act that is prejudice or racist. By no means do I wish to deny that hateful things hurt. Any prejudiced act is violent and hurtful. I still don't understand one thing though, what is the basis for an individual act that is prejudice being as bad as institutional acts of racism?

    I still do not see how an individual act of prejudice is just as bad as racism at the institutional level. While an individual act of prejudice is isolated within the context of the acts perpetuated against someone's identity, institutional and cultural acts of racism are embedded in the ways our society operates. So each individual act of racism (as defined by racism = power + prejudice) is buttressed by a society that is constantly inflicting these ingrained norms that oppress people of color.

    So, while all acts of violence inflicted against someone hurt, if I am, as a white person, called a racial slur, it hurts me, and I feel bad, but it is out of context from my society, which tells me I am "normal" due to my race. This is very distinct from a person of color, who would be experiencing that act not only as an individual act of racism, but also another manifestation of how our society sees them as "Other" and therefore as "wrong" or "lesser".

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  7. http://www.youtube.com/watch?v=f8Jce236HZ8

    Someone in my capstone had done their thesis on Sotomayor and claims that she was a "reverse racist," and basically how minorities in any position of political power encounter similar problems.

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  8. So, I feel the need to clarify a few things. Hi.

    First, I never said there were types (aspects?...) of power apart from the individual, cultural, and institutional.

    Here's what you said:

    "The model says that racism = power + prejudice. Perhaps, to expand upon the model you're using (and I use) is that there are three types of power people can have. This includes individual, cultural, and institutional types. Power is achieved only through all three of these types."

    And here's what I said:

    "When you say that 'power is achieved only through all three of these types,' do you mean that these forms of power must exist in concert for someone to have real power, or that these are the only types of power there are? I assumed you meant the former, but I'm a little fuzzy about this, especially since we seem to be using the word 'power' to describe two different levels of things (1+1+1=1)." I also mentioned, "I'm thinking there are different types of individual power that have different symbolic and contextual importance."

    Perhaps you interpreted my "fuzziness" as doubt about the fact there were only three (big) types of power, but I don't see where I attempt to introduce other kinds of power. If that was your interpretation, then that was your interpretation, but as for what I was trying to say, I'd hoped the second half of the sentence would show that my issue wasn't the number of powers so much as your use of the word "power," which wasn't very clear. How can power be "achieved only through all three types [of itself]"? In other words, if someone has individual power but not so much cultural/instit., does that mean they don't have "power"? They have power, but they don't?

    This might seem like a nitpicky "conceptual" -- and therefore, not-"internalized" -- argument, but I have two responses to the suggestion this whole conversation was too conceptual: 1) I understand that my language was a lil on the conceptual side, with the algebra and all, but I fail to see how dividing the concept power into three conceptual fields isn't already highly conceptual, especially when two of the fields are things as murky as "institutional" and "cultural" (more on that later). 2) My point of clarification has real-world value, especially if we try to describe a situation like, for example, a prison subculture in which (based on some of the limited data) white male-bodied inmates are more likely to be rape victims, and black male aggressors who (at least in some cases) see rape as a form of historical retaliation are more likely to be responsible for rape. In this situation, would a black man who, supported by peers, rapes a white male-bodied inmate have prejudice but only individual "power," and therefore not "power," and therefore not be responsible for a "racist" act? (And, for that matter, is there ever a time -- in, say, a relatively closed society, like a prison -- when institutional/cultural power is situational? Not to say that institutional racism isn't reflected through guards and distribution of resources, etc. in prison.)

    Now, I realize that example includes an act of prejudice that's seen as a direct response to other prejudice, which sounds a lot like the phrase "reverse racism." But while this wasn't clear in our Facebook conversation, I wasn't trying to support the existence of "reverse racism," per se, since I feel like that's a phrase with really loaded and specific connotations -- my mind goes to arguments against affirmative action, e.g. -- but rather trying to see what might be lost in limiting our application of the word "racism," no qualifiers or implications of a relation between one "racism" and another attached.


    [Cont.]

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  9. [Part Zwei]

    Re: cultural vs. institutional: I think this gets at the heart of why this definition is so conceptual in the first place, since I don't know how something can be definitively the latter and not the former. How do we disentangle culture and social institution?

    Also: In your link, Latoya seems to describe what we're calling acts of "individual power [acting on race-based prejudice]" acts of "individual racism." This in the section beginning with the paragraph that mentions the "4th Generation Racist" and ending with the one that mentions "changing your name on a resumé" (these are both links). Is she using the phrase "individual racism" to describe the experiences of the quoted commenter or anyone who is "attack[ed] because of their race" (without necessarily society's backing), or does it mean something else? If she is, I think her "systemic vs. individual racism" distinction is another possibility we could discuss.

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  10. Response: it is absolutely fucking absurd to tell someone that they are acting in a racist manner because their upbringing has told them that white people treat them like shit (because they do and because they have for centuries) and to act out because of that. Yes, it is prejudiced. Yes, it hurts white people affected. But no, it is by no means on the scale of racism that occurs against people of color in the United States today. Sorry, it's not.

    Okay, so let's talk about the Prison Industrial Complex. Why is it that the majority of people in prisons are of color? How about we talk about the way trans women of color are treated in the PIC (whether in a men's or women's prison)? Okay, so let's talk about rape. Women of color experience this on a nation wide scale, including and most notably as they attempt to cross the US/Mexico "border." This is an institutionalized practice. Okay, you want to talk about people being treated differently because of their race? Let's talk about how there are different standards for taking away children of people of color from their families than white families. Let's talk about women of color being abused in or denied access to women's shelters (and let's not even begin to talk about trans women of color!) These are culturally and institutionally backed, that is, the values of our culture prop this up and the policies within institutions allow for this to continue. Individuals with (and without) authority commit these acts. This is racism. The example you gave showed individual power only, whereas these examples show individual, cultural, and institutional power.

    I am not sure what Peterson means by "individual vs. systemic racism" since I am not her. I would not call any individual act without society's backing an act of racism but an act of prejudice. I do this to clarify that these things are very, very different. Yes, they both hurt. But they are different.

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  11. So! Totally has nothing to do with this post but rather your last comment... but here it goes...

    You mentioned something about trans-women having difficulty in accessing shelters, and that was something I never really thought about before and I'm glad you brought it up! This past semester I did an ethnographical study for my communication studies capstone on/in a shelter in Brockton and I mainly worked with the women. I wrote my study on how different types of communication can either affect the womens' self-esteem positively or negatively, and I pushed for programs like support groups for homeless women that reinforce positive self-esteem, thus helping women out of homelessness- especially because society's double bind- society expects them to remain homeless, so therefore its nearly impossible to escape the situation they are in. But yeah, I had a great time volunteering with the shelter and helping out with a weekly support group they had, and I'm definitely going back next semester.

    Anyway, what I'm trying to say through all this babble, is I never thought about trans men and women and shelters and how it could potentially be difficult for them to find a shelter. I wonder if there are any shelters that are better apt at supporting the needs of the homeless trans community? If there are, that would be really cool.

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  12. Okay, so after re-thinking, here are my thoughts:

    What Peterson says about individual racism (comprised of individual power and prejudice) is a completely legitimate definition given the model we're using.

    What I am having a problem with is that this is being used to say that these problems are as bad as other forms of racism, or that they are the same somehow. This is not true. This is, in fact, a the silencing mechanism Peterson is talking about in this article.

    Furthermore, I don't feel that not calling an individual act of racism/prejudice racist strips people of their power. Furthermore, I don't know why it's bad to not have power, either (aside from the fact that people in power have it, so we must want it, right?)

    So I think most of my comment stands; the reason I want to distinguish these concepts so badly is I don't feel people are holding them as separate.

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  13. In looking back over what I wrote and the Facebook thread, I think my concern might have more to do with how the word “prejudice” is being distinguished from "racism." I agree that saying the same word should be used in all these situations risks making institutional oppression even more invisible to the people who benefit from it. I do, however, feel uncomfortable when the choice is between "racism" and "prejudice." Maybe I could find a different connotation for the word "prejudice," but it sounds attitudinal, less active than "racism." I think this distinction is understood in the definition of racism as (the) power (to act) + prejudice.

    I completely agree that the prison industrial complex is a horrifying manifestation of a racist, transphobic, homophobic society. I mean, Jesus, transgender and cross-dressing inmates are exchanged as currency between gangs in some prisons, and of course that has a lot to do with the oppression of transpeople, women, and queer men that exists outside prison walls. By “relatively closed society,” I meant the population of a prison creates its own norms, to some extent. (How these norms are informed by pre-existing assumptions about masculinity, homosexuality, and sexism ... well, that's what I'm trying to look into through my comps. The racial dynamic -- which def isn’t always what I described above -- is certainly important but not my focus, and also a bit harder for me to research.) However, none of that was the reason I used that example. Looking at the repercussions of beliefs and actions on an individual level was.

    I haven't tried to argue that an individual act is "as bad" in a sweeping cosmic sense as an institutional structure. However, I want the terminology we use to reflect the value of individual experiences. Individual acts can still hurt, and how can we compare the pain experienced by individuals? When you say "both [institutional and individual acts] hurt. But they are very different," it sounds like what you're saying is the *hurting* is different – especially in your POC example in response to James -- and if so, that's a very hard claim to make, individual to individual. In a macroscopic sense, yes, some groups of individuals have to deal with consistent forms of oppression that others don't. But then we're talking about the pain of groups, and not the pain of individuals. This isn't the entirety of the point I'm trying to make, but I can't make a blanket claim that recurrent oppression will always have worse effects on an individual than a single harmful act (and whatever acts might ensue from it -- say, negative treatment by other inmates after being raped).

    It would be offensive to say that a rape victim's race-based objectification and ensuing rape was due to something that didn't merit the title "racism" because it wasn't "as bad" on an individual level as the institutional racism another person -- perhaps their attacker -- has encountered through their life. Or that their rapist was merely "acting out." (When else would we use that phrase to describe rape?) In both harmful acts that follow an institutional pattern and things like this that don't (quite), someone is objectified based on their race, and their life is torn apart because of it. I agree we need terminology that highlights institutional oppression ("white supremacy," perhaps?). But I'm also inclined to believe we need terminology that reflects the devastating potential of (race-based) objectification, regardless of whom it targets.

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  14. Perhaps there is a modifier fail here, but I'm pretty sure that paragraph was in reference to the acts themselves. Therefore, these acts both hurt. But they are different acts. I want to make this completely distinct from how much an act hurts. Who am I to say how much they hurt or how they hurt? I am not trying to make any claims about "hurt level".

    I continue to have stated nothing about things being "as bad" or "not as bad" on an individual level. Once again, who am I to say what is bad or not on an individual level? That is up to the individual. I have stated nothing about "acting out" and I do not intend to imply anything of the sort.

    What I am trying to highlight is that this act you used as an example, when put within a context, has entirely different societal weight. The ways in which we go about seeking solutions to these problems are different because they are fundamentally different.

    So I'm really not trying to have a discussion about terminology. Labels will be incomplete forever/until the cows come home. I think that the wording, while important, also follows from an ideology. That ideology is that acts committed against white people based on their race, while they can be devastating and awful, hold different societal weights and should be considered different than when a person of color has an act commmitted against them because of their race.

    Racism. Power plus privilege. Power. Individual, Cultural, Institutional. White supremacy is the legacy that allows for white privilege to continue to exist and remain unchallenged in society. It already has a definition and it doesn't have to do with racism (except justify its existence). Racism is one side of a coin, whiteness is another. They do not mix.

    When we get to school I have papers for you because it explains all of this (perhaps more clearly than I can). I'm not making this shit up.

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  15. http://www.womanist-musings.com/2009/10/poor-rush-limbaugh-is-victim-of-reverse.html

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