The Privilege of Whiteness: A Conversation Friday, May 16, 2008, 12:00-1:00 pm, EMU Century Room E Presenters: Tina

Schmich, CoDaC, tschmich@uoregon.edu & Tim McMahon, TEP/CoDaC, timmc@uoregon.edu Being white means never having to think about it. James Baldwin said that many years ago, and it's perhaps the truest thing ever said about race in America ( Membership Has Its Privileges by Tim Wise). In this conversation, we will explore the concept of whiteness and investigate what it might mean when someone says I dont see color. Finally, we will examine the impact of both of these ideas on cross-cultural dynamics. (Please note: material taken verbatim from cited sources.)

WHITENESS Being white means never having to think about it. James Baldwin said that many years ago, and it's perhaps the truest thing ever said about race in America. Membership Has Its Privileges by Tim Wise http://www.rethinkingschools.org/archive/16_04/Memb164.shtml As a white, middle-class woman I'm finding that my study of white privilege and the social construction of whiteness is, contrary to what many white people assume, not at all guilt inducing. Rather, the more I learn, the better qualified I feel to engage with the dominant culture in an effort to rewrite the script that is laid out for me. Or rather, I am tearing up my script and looking to others on both sides of the white/non-white boundary to help create a new one for all of us. Constructing Whiteness by Judy Helfand http://academic.udayton.edu/race/01race/white11.htm White People from Wikipedia http://en.wikipedia.org/wiki/White_people White people (also known as whites or collectively as the white race) have been defined as "being a member of a racial group characterized by light pigmentation of the skin" and "relating to a human group having light-coloured skin, especially of European ancestry."[1][2] Some Middle Eastern, North Africans and Central Asians are also considered to be white. Rather than a straightforward description of skin color, the term white functions as a color terminology for race; one that emerged from a racialized, European historical context.[3][4][5][6][7] Various conceptions of whiteness have had implications in terms of national identity, consanguinity, public policy, religion, population statistics, racial segregation, affirmative action, eugenics, racial marginalization and racial quotas. The concept has been applied with varying degrees of formality and consistency in disciplines including: sociology, politics, genetics, biology, medicine, biomedicine, language, culture, and law. Physical Appearance There is no single universal definition of whiteness. The most notable trait describing people who identify as white is pale skin, although even this trait is not universal amongst people identifying as white, for example there is an: "influence of social class to the fluidity of color/race identification in Brazil. Wealthier people with darker phenotypes tend to classify themselves and be classified by others in lighter categories".[9][10] Census and social definitions in different regions Definitions of white have changed over the years, including the official definitions used in many countries, such as the United States and Brazil.[32] Some defied official regulations through the phenomenon of "passing", many of them becoming white people, either temporarily or permanently. Through the mid- to late 20th century, numerous countries had formal legal standards or procedures defining racial categories (see cleanliness of blood, apartheid in South Africa, hypodescent). However, as critiques of racism, scientific arguments against the existence of race, and international prohibitions on state racial discrimination arose, a trend towards self-identification of racial status arose. Below are some census definitions of white, which may differ from the social definition of white within the same country. The social definition has also been added where possible.

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The Components of White Culture: Values and Beliefs (Katz, 1985. Taken from Sue and Sue, 1990) Rugged Individualism Individual is primary unit Individual has primary responsibility Independence and autonomy are highly valued and rewarded Individual can control environment Competition Winning is everything Win/Lose dichotomy Action Orientation Must master and control nature Must always do something about a situation Pragmatic/Utilitarian view of life Communication Standard English Written tradition Direct eye contact Limited physical contact Control emotions Time Adherence to rigid time Time is viewed as a commodity Holidays Based on Christian religion Based on White history and male leaders History Based on European immigrants' experience in the United States Romanticize war Protestant Work Ethic Working hard brings success Progress & Future Orientation Plan for future Delayed gratification Value continual improvement and progress Emphasis on Scientific Method Objective, rational, linear thinking Cause and effect relationships Quantitative emphasis Status and Power Measured by economic possessions Credentials, titles, and positions Believe "own" system Believe this system is better than other systems Owning goods, space, and property Family Structure Nuclear family is the ideal social unit Male is breadwinner and the head of the household Female is homemaker and subordinate to the husband Patriarchal structure Aesthetics Music and art based on European cultures Women's beauty based on blonde, blue-eyed, thin, young Men's attractiveness based on athletic ability, power, economic status Religion Belief in Christianity No tolerance for deviation from single god concept

Models of White Identity Development (Ponterotto & Pedersen, 1993) Racist Helms Hardiman (1982) Ponterotto inclinations (1992) (1988) associated with Identity Stages Racially unaware, Contact Lack of social Pre-Exposure exhibiting subtle consciousness racism Confused state, Disintegration Exposure exhibiting subtle racism Reintegration Acceptance Zealot/ Defensive Racially PseudoResistance sensitive, Independence exhibiting subtle racism Racist Identity Immersion/ Redefinition Emersion Non-Racist Autonomy Internalization Integration Identity

Sabnani, Ponterotto & Borodovsky (1991) Pre-Exposure/ Pre-Contact Conflict

Pro-Minority/ Antiracism Retreat into White Culture Redefinition and Integration

Integration of White Identity Models (Integrated models of Hardiman, Helms, and Ponterotto) (Sabnani, Ponterotto, & Borodovsky, 1991 as cited in Ponterotto & Pedersen, 1993) Stage 1Pre-Exposure/Pre-Contact White persons in the Pre-Exposure/Pre-Contact stage are unaware of social expectations and roles with regard to race and are generally oblivious to cultural/racial issues. They have not yet begun to explore their own racial identity, nor have they given thought to their roles as White people in an oppressive society. At this point there is also an unconscious identification with whiteness and an unquestioned acceptance of stereotypes about minority groups. Stage 2Conflict Stage 2 centers on the construct of conflict over developing race-relations knowledge. At this point there is an expansion of knowledge about racial matters that is facilitated by interactions with members of minority groups or by information gathered elsewhere. This newly discovered information challenges individuals to acknowledge their whiteness and examine their own cultural values. The central feature of this stage is conflict between wanting to conform to majority norms (i.e., peer pressure from White acquaintances) and wishing to uphold humanistic, nonracist values. Key affective components of the Conflict stage are confusion, guilt, anger, and depression. Stage 3Pro-Minority/Antiracism White people often have one of two reactions to the emotional outcomes central to Stage 2. The first response is a strong pro-minority stance. Whites in Stage 3 experience self-focused anger and guilt over their previous conformity to White socialization as well as anger directed outward toward the White culture in general. Stage 4Retreat into White Culture Stage 4 is marked by the second of two extremes as a response to the Conflict stage. Whereas some Whites deal with Stage 2 conflict by identifying with minorities, others deal with it by retreating from situations that would stimulate such conflict. This latter response is characterized by a behavioral and attitudinal retreat from interracial contact back into the comfort, security, and familiarity of same-race contacts. White people in the previous Stage 3 are often challenged on their pro-minority views by White peers who sense a racial disloyalty or betrayal. Moreover, these Whites may be confronted by minority peers who question their newfound supportive attitudes. As a result of peer pressure and minority group rejection, some White people feel life would just be easier and less complicated if they retreat into the "White world." Stage 4, therefore, is characterized by an over-identification with whiteness and by a defensiveness about White culture. Stage 5Redefinition and Integration All three models posit a point where White people come to redefine what it means to be White in today's society. There is a transition to a more balanced and healthy racial identity. Whites acknowledge their responsibility for maintaining racism while at the same time identifying with a White identity that is nonracist and healthy. They see good and bad in their own group as they do in other groups. Energy is now devoted to nonracial issues and there is an interest in fighting all forms of oppression. Whites at this final stage are flexible and open with regard to culture-learning activities, both from their own racial group and other groups.
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Framework of Multicultural Education (Ortiz, A., & Rhoads, R. (2000). Deconstructing whiteness as part of a multicultural educational framework: From theory to practice. Journal of College Student Development, 41 (1), 81-93.) Step 1 Understanding Culture To develop a complex understanding of culture (culture shapes peoples lives and people shape culture). I see culture as something a society creates. Step 2 Learning About Other Cultures Step 3 Step 4 Recognizing and Recognizing the Deconstructing Legitimacy of White Culture Other Cultures To develop a more To develop an To recognize that advanced understanding of culture other than understanding of how White culture ones own is just as diverse cultures. has been valued to another universalized as the individual. norm and to begin To question its privileged position. I know that I see culture as I understand that differences something that there are many between cultural some have, but cultures, but we groups exist but others do not. should agree on the differences a common are only culture. superficial. I understand that I see culture as I see that many many cultural something that all diverse cultures groups exist people have. can coexist within the U.S. including my own and each reflects and that this is a deeply held good thing. norms, values, beliefs, and traditions. Exploring Analyzing White The impact of CulturesCulture-Learning Culture-Students Attending cultural to recognize identifying events and White culture and aspects of own reflecting on their to begin to cultures that play meaning as well challenge its important roles in as dialoguing normalization. their lives and with culturally sharing these diverse others. with other students. Step 5 Developing a Multicultural Outlook To recognize that cultures within a given society shape each other and that The inclusion of all cultures requires the reconstruction of U.S. society. I value living in a society that is multicultural.

Cognitive Goal

Beginning Problem Statement

Ending Problem Statement

Culture is something I create but that also creates me.

Activity

Understanding CultureObserving and critically analyzing everyday events.

I can work to make society an equitable place for people of all cultural backgrounds because our vitality is intricately tied to one anothers. Multiculturalism leads to ActionDiscovering how institutions shape the ways in which culture is expressed.

Assumptions 1. Culture is a misunderstood construct, but one that is key for helping students understand diversity and confront their own racism. 2. Students in general and White students in particular have a difficult time identifying their own cultural connections. 3. Cultural diversity is a fact of life and efforts to build a common culture inevitably privilege the dominant culture. 4. Multiculturalism is a valued and desired view for students to develop.

COLORBLINDNESS I'M NOT RACIST From Uprooting Racism: How White People Can Work for Racial Justice (revised edition) (pp. 13-14) by Paul Kivel Also available at: http://books.google.com/books?id=xXkvlI0jhYMC&pg=PA13&lpg=PA13&dq=I'm+not+racist+%22paul+kivel%22&source= web&ots=mWrANMA_bi&sig=3RICydZSuogM_mv9nD3gCrEtzb0&hl=en Whether it is easy or difficult to say that we're white, the phrase we often want to say next is "But I'm not racist." There are lots of ways that we have learned to phrase this denial: I'm not racist. I don't belong to the Klan. I have friends who are people of color. I don't see color, I'm color-blind. I do anti-racism work. I went to an unlearning racism workshop.

This book is not about whether you are racist or not, or whether all white people are racist or not. We are not conducting a moral inventory of ourselves, nor creating a moral standard to divide other white people from us. To avoid being called racist we may claim that we don't notice color and don't treat people differently based on color. However, we all notice color in just about every situation we're in. It's not useful or honest for any of us to claim that we don't. It is too pervasive a construct of our society to avoid. When we say things like, "I don't see color," we are trying to maintain a self-image of impartiality and fairness (and whiteness). Some of the motivation behind the claim that we are color neutral is to establish that we don't mistreat people or discriminate against them because of their race. Ultimately, this disclaimer prevents us from taking responsibility for challenging racism because we believe that people who see color are the problem. The only way to treat people with dignity and justice is to recognize that racism has a profound negative effect upon our lives, and therefore noticing color helps to counteract that effect. Instead of being color neutral we need to notice much more acutely and insightfully exactly the difference that color makes in the way people are treated. RACE - THE POWER OF AN ILLUSION Episode Three: The House We Live In California Newsreel http://www.newsreel.org/transcripts/race3.htm NARRATOR: We want to be a colorblind society that values the content of character over the color of skin. The hope of the thousands of newcomers who arrive each year is that we already are. "I don't see color, I see people," the saying goes. But in post-Civil Rights America, is colorblindness the same as equality? BONILLA-SILVA: The notion of colorblindness came to us from that famous " I Have A Dream" speech of Dr. Martin Luther King, where he said that the people should be judged by the content of their character and not by the color of their skin. And what has happened in the post civil rights era is that whites have assumed that we are already there, that we're in a society where color does not matter. (1:52:17) CONLEY: On the one hand, the civil rights era officially ended inequality of opportunity, officially ended de jure legal inequality. At the same time, those civil rights triumphs did nothing to address the underlying economic and social inequalities that had already been in place. It doesn't recognize the fact that the rewards, the house, the Lexus, the, you know, the big bank account, those are not only the rewards, you know, the pot of gold at the end of the game, they're also the starting position for the next generation. __________________ Contemporary colorblindness loudly proclaims its antiracist pretensions. To actually move toward a racially egalitarian society, however, requires that we forthrightly respond to racial inequality today. The alternative is the continuation of colorblind white dominance. As Justice Harry Blackmun enjoined in defending affirmative action in Bakke: "In order to get beyond racism, we must first take account of race. There is no other way." Ian F. Haney Lpez, Colorblind to the Reality of Race in America, The Chronicle of Higher Education, From the issue dated November 3, 2006, Section: The Chronicle Review, Volume 53, Issue 11, Page B6 http://chronicle.com/weekly/v53/i11/11b00601.htm I Dont See Color, Kids Are Just Kids
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Tanisha Davis-Doss, Washington, Taking Up the Research Challenge http://www.harmonyschool.org/www/pdf/connections/2006.fall.dont_see_color.pdf Great article from Connections: the Journal of the National School Reform Faculty. Fall 2006, Page 10. I have heard this statement over and over in my years of education, and quite frankly, Im terrified rather than being impressed. Educators tell me this continually, and I believe they want me to be impressed with their color-blind philosophy, but I am not. Let me tell you why. When you say you do not see color, you are telling me that you do not see me. So, if you say you dont see color and kids are just kids, you are telling me that you are ignoring specific details that comprise the character and being of individual children. Each child comes into your classroom with different experiences, needs, thoughts, and perspective. That childs color has a great deal to do with their experiences, needs, thoughts, and perspective. Take me for instance; I have many identities that make me who I am. I am black, Im a woman, and Im an educator, just to list a few. Black is the most essential identity because it is the one element that I am judged on every single day of my life. Before society sees a woman, they see a black woman; before society sees an educator, they see a black educator. With both positive and negative implications alike, it is how I am viewed once I step outside of my home each day. Cultural Reflections: The Use of Autobiography in the Teacher Education Classroom. By: Curtis, A. Cheryl. Education, Fall 98, Vol. 119 Issue 1, p28-30 + 43. Available through the UO Library as a full-text document. Also at: http://www.findarticles.com/p/articles/mi_qa3673/is_199810/ai_n8825518 . . .I am not complimented by well-intentioned people who say to me "But, Cheryl, when I look at you I don't see color. While on one hand I understand the intended sentiment of pluralism and acceptance in the comment on the other hand I am incensed by the casual denial of an essential part of who I am and I interpret the statement as insensitive and potentially racist. That attitude of denial comes from someone who has lived all of his or her life with "white skin privilege". It usually comes from someone who has lived in this society not having to experience the world in the way that I have, who probably doesn't recognize the privilege because it is such an internalized part of who they are.... "The Essay" For the past several years I have been sharing with my Introduction to Education and Human Services class a personal cultural reflection that I now affectionately refer to as the "THE ESSAY". The essay grew out of my frustrations with some of the reactions I sensed from students after class discussion on diversity issues. I am one of a few teachers of color at a predominantly white institution and am especially conscious of student tendency to argue from a "color blind" perspective. ("But when I look at you, Dr. Curtis, I don't see color" or "When I work with students I don't see color."). Lugones (1990) argues that those from majority cultures don't see people of color or women because they think that their lens is the only one that can be used for viewing. Thus they take a "disengaged stance", one from outside the racial state (p. 50). Consequently, the mainstream doesn't really get to see itself in accurate ways either, especially as they deracialize and de-gender themselves in the process. Thus denying or disavowing awareness of privilege from racial or gender positions is a normative response. Color blind and gender blind perspectives, therefore, have very serious flaws. I tell my students that these perspectives are ones which objectify me, that define me through an identity which the mainstream has created Cornell United Religious Work http://www.curw.cornell.edu/stabbing.html This pluralism will not be achieved by a shallow type of color-blindness. When we say, "I don't see color, I just see a human being," we have ignored an essential component of a person's humanity. We cannot help but see, whenever anyone enters our line of view, color and gender. We do not want to create a culture that disregards part of a person's humanity; we want to create a culture in which ethnicity-or gender or sexual orientation or ability-is not held against that person. We cannot coordinate the multi-hued, multidimensional diversity of our community with the strategy of colorblindness. For this we need clear vision of purpose and plan. Exploring White Racial Identity, Privilege, and Racism By Elizabeth Denevi White on White. Independent School, Summer2004, Vol. 63 Issue 4, p78-87 https://edgenet.edgewood.edu/whiteprivilege/WhiteonWhiteNovReading.htm One of the main forms of white talk is minimization, signaling that achievement depends on personal ability and that racism is not really prevalent. Another manifestation is defensiveness disguised in disclaimers such as, "I'm not racist. I have friends who are people of color. I don't see color. I went to a workshop on white privilege." Pride and Prejudice: Why Bias Will Always Be In Your Workplace Date: Thursday, June 14 @ 10:19:48 EDT

Topic: Nerd World Feature Stories http://headlines.nerdworld.com/modules.php?name=News&file=print&sid=101 I was always a little uneasy when a manager claimed during a racial discrimination investigation, "I don't see color. Everyone is the same to me". My first thought after many years of hearing this kind of comment was "Either this is the biggest bigot in the world, and she is faking it, or she is unaware of her biases." Which is worse? Which mindset is more damaging? I say the latter. To be unaware (or unwilling to see) our prejudices, we run the risk of acting unconsciously and harmfully toward another without rational choice. If you know you are a racist or a sexist, and you know this is not an effective (or legal) mindset in your workplace, you will strive to make decisions around this information. You will work to see this block, push it to the side, and then make the decision. "To be objective, you must first admit your are subjective' means that once admitted, you know what your issues are and can make decisions factoring-out the bias. Or be fired (or worse--sued). Flip Side of Baltimore Sociologist Finds Chico Worlds Away from Her East Coast Home Inside Chico State http://www.csuchico.edu/pub/inside/archive/03_10_30/01_baltimore.html Five years into her teaching career at CSU, Chico, (Nandi SoJourn Asantewaa) Crosby is relaxed enough to voice ambivalence about her position as one of only two black women faculty members on campus. It's a role that has become trying. In fact, when students ask her what it's like being black, with the apparent assumption she can speak for all black people in America, she tells them: "What's it like being black? In sociology, I'm the person who does gender and sexuality. I'm not the race person. That's the tall white guy down the hall. He could probably better answer your questions.'" A response that may cause these students to rethink their assumptions about race and ethnicity. This stance has developed out of what she perceives as the state of denial most people on campus and in Chico seem to have about race. "My students tell me things like, 'There is no race problem; I don't see color; God loves everybody; my boyfriend's black,'" Crosby says. To which she responds, "You mean you didn't notice what color I was the first time I walked into this classroom?" Speaking of Difference: Reflections on the Possibility of Culturally Competent Conversation by Gary R. Howard http://www.newhorizons.org/strategies/multicultural/howard.htm There seem to be at least two schools of thought, two separate realms of rhetoric whenever well-intentioned discussions of multicultural issues emerge. One school opts for sameness and emphasizes commonalities. "I don't see color." "We're all alike." "Cut the skin and we all bleed red." "There's only one race the human race." "Why do some people insist on hyphenated identities can't we all just be Americans?" The other end of the rhetorical spectrum weighs in on issues of difference and emphasizes the distance between us. "If you don't see color, you don't see me." "As long as there's racism, we have to talk about race." My race is who I am." "I am both Asian and American." "Until you acknowledge my difference from you, you can never know me." Our attempts to have honest and courageous conversations on topics of difference often become polarized by these two world views. We seem to be able to talk forever without getting anywhere. If we define cultural competence as the ability to form authentic relationships across our differences, then a beginning point in the journey toward cultural competence would surely require us to find a way to talk productively with one another about issues of race, culture, gender, religion, sexual orientation, and the many other dimensions of difference. There is shallowness in the rhetoric that divides us, whether from the purveyors of sameness or from the champions of difference. This shallowness is born from our unreflective certainly, each of us steeped in images of our own rightness, blind to the nuance and complexity of our actual lived experience of both difference and connection. There are no easy answers or magic elixirs for the kind of growth that would allow us greater ease, competence, and effectiveness in the multicultural conversation. Neither are there any quick fixes for transforming our schools to be more user-friendly for the diverse people who inhabit these spaces.

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In Conclusion

Race can be a divisive issue. It is tempting to take a color-blind approach that reduces attention to race and instead refers to other categories, such as class. In fact, until recently, the social scientific literature appeared to support this course of action. However, recent advances within the fields of social psychology and sociology have demonstrated that the color-blind approach to race may be impractical, at best, and at worst harmful to the quest for racial equality and interracial good will. In contrast, a color- conscious approach is not only feasible, but has been proven to be an effective means of targeting race-related attitudes. Color-conscious approaches show promise in fostering an appreciation of another groups positive societal contributions, as well as structural constraints and advantages. Both of these factors should encourage support for programs such as affirmative action, and may also be instrumental in the battle to reduce prejudice, discrimination, and inter-group conflict. The Dangers of Not Speaking About Race: A Summary of Research Affirming the Merits of a Color-Conscious Approach to Racial Communication and Equity. Philip Mazzocco, Post-Doctoral Fellow May 2006, Kirwan Institute for the Study of Race and Ethnicity, The Ohio State University

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PRIVILEGE Question: How does "We the people" become "the beloved community"? Being white means never having to think about it. James Baldwin said that many years ago, and it's perhaps the truest thing ever said about race in America. (Membership Has Its Privileges by Tim Wise) http://www.rethinkingschools.org/archive/16_04/Memb164.shtml Making Privilege Visible (Kimmel, M. (2002). Toward a pedagogy of the oppressor. Tikkun, 17 (6), 42-48.) To be white or straight, or male, or middle class is to be simultaneously ubiquitous and invisible. You're everywhere you look, you're the standard against which everyone else is measured. You're like water, like air. What is privilege? (Wildman, S. M., & Davis, A. D. (2002). Making systems of privilege visible. In P. S. Rothenberg (Ed.), White privilege: Essential readings on the other side of racism, 89-95. New York: Worth.) What then is privilege? We all recognize its most blatant forms, "Men only admitted to this club." "We will not allow African Americans into that school." Blatant exercises of privilege certainly exist, but they are not what most people think of as our way of life. They are only the tip of the iceberg, however. When we try to look at privilege we see several elements. First, the characteristics of the privileged group define the societal norm, often benefiting those in the privileged group. Second, privileged group members can rely on their privilege and avoid objecting to oppression. Both the conflation of privilege with the societal norm and the implicit option to ignore oppression mean that privilege is rarely seen by the holder of the privilege. The Privileging of the Dominant Group (Goodman, D. (2001). Promoting diversity and social justice: Educating people from privileged groups. Thousand Oaks, CA: Sage.) Oppression involves both systematic disadvantage and advantage. Most discussions of social injustice focus on the subjugation of oppressed groupsthe ways in which they are discriminated against, marginalized, exploited, manipulated, demeaned, and physically and emotionally attacked. Less attention is give to the other part of the dynamicthe privileging of the dominant group. Systems of Privilege (Wildman, S. M., & Davis, A. D. (2002). Making systems of privilege visible. In P. S. Rothenberg (Ed.), White privilege: Essential readings on the other side of racism, 89-95. New York: Worth.) Although different privileges bestow common characteristics (membership in the norm, the ability to choose whether to object to the power system, and the invisibility of its benefit), the form of a privilege may vary according to the power relationship that produces it. White privilege derives from the race power system of white supremacy. Male privilege and heterosexual privilege result from the gender hierarchy. Class privilege derives from an economic wealth-based hierarchy. Privilege Systems (Goodman, D. (2001). Promoting diversity and social justice: Educating people from privileged groups. Thousand Oaks, CA: Sage.) Social oppression creates privilege systemsbenefits or unearned advantages systematically afforded people from dominant groups simply because of their social group membershipPrivileges do not need to be desiredwe get them whether we want them or not and whether we are aware of them or not. Privileges can be both material and psychological. They can include concrete benefits as well as psychological freedoms; often, these are interrelated.

Vision, Privilege, and the Limits of Tolerance by Cris Cullinan http://www.eastern.edu/publications/emme/1999spring/cullinan.html Three presumptions about the dominant culture--innocence, worthiness, and competence--perpetuate privileges for this cultural group, which often go unnoticed by members of the culture. Presumption of innocence: I know that I have dominant culture privilege because I get the presumption of innocence. When something goes wrong around me, people do not look to me first, or even second, as a probable cause of the problem. Presumption of worthiness: A second presumption often enjoyed by those who are members of the privileged in the dominant culture is that of worthiness. By the "presumption of worthiness," I mean the presumption that I am worthy, deserving and good enough to receive attention, services, respect, and the benefit of the doubt. This presumption can operate in many different contexts. As a while, upper middle class, heterosexual who does not have a visible disability, I will be taken at face value as a good candidate for a bank loan, a desired applicant for a job, a sought-after buyer of a house, and a customer who should be served as soon as possible. This presumption is strengthened if I am with my partner, who is a similarly privileged white man. Presumption of competence: The last presumption given to members of the dominant culture is the presumption of competence. In all of the jobs I have ever had, I was always treated as if I was competent, and then given the autonomy, encouragement, and feedback to prove it. In nearly all of the experiences I ever had or continue to have as a student, I walk in and I am given the presumption of competence. ___________________________________________ TYPES OF PRIVILEGE (Goodman, D. (2001). Promoting diversity and social justice: Educating people from privileged groups. Thousand Oaks, CA: Sage.) Male Privilege Men have the privilege of being able to move about with less thought, worry, and constraint. (For men facing other forms of oppressionracism, classism, heterosexism, or ableismthe privilege of safety may be significantly limited.) Heterosexual Privilege Heterosexuals can freely display public affection, talk openly about their partner, have their relationship publicly acknowledged and celebrated, and be protected from discrimination. They dont need to worry whether its all right to bring their partner to events (and then whether they can dance together); whether theyll lose their job if theyre out; whether theyll be accepted by their neighbors, or whether their partner will be considered as family under hospital guidelines and thus be able to visit or make medical decisions. Able-Bodied Privilege Able-bodied people do not have to think about access to buildingsfor education, cultural events, employment, or socializing; about travelaround ones own town, vacation areas, or conference sites; or about needing assistance to do basic daily tasks. They do not fear that people will assume them to be less intelligent or less productive solely because of a (possibly irrelevant) disability. Class Privilege People with class privilege have access to the best medical care; to leisure and vacations; to good housing, food, and clothing; and to governmental financial advantages (e.g., tax breaks, write-offs for mortgages). They feel entitled to be treated respectively, to be taken seriously, and to have opportunities to use their talents. They can choose work that may be meaningful, though not well compensated, knowing they have a safety netother marketable skills, opportunities for education, or financial resources. They can use connections to get jobs or to be admitted to college. Class Privilege (Kimmel, M. (2002). Toward a pedagogy of the oppressor. Tikkun, 17 (6), 42-48.) Class, however, does not (appear to be based on characteristics present at birth). In fact, class seems to feel exactly the opposite--as a status that one was not born with but that one has earned. Class is less visible than the other dimensions because while our objective position in an economic order depends on empirically measurable criteria (income, occupation, education), class as an everyday experience rests on other people's evaluation of our presentation of self Class can be concealed and class feels like something we have earned all by ourselves. Therefore class privilege may be the one set of privileges we are least interested in examining because they feel like they are ours by right, not by birth. Why Don't Dominant Groups See Privilege as a Problem?
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(Johnson, A. (2001). Privilege, power, and difference. Boston: McGraw-Hill.) They don't know privilege exists in the first place. They're oblivious. They don't have to. Privilege insulates them from its consequences. They think privilege is just a personal problem. Individuals get what they deserve. They want to hang on to their privilege. They are prejudiced. They're afraidof blame, of guilt, of rejection by their own group if they acknowledge privilege, of loss.

What Strategies Do People with Privilege Use to Get Themselves Off the Hook? (Johnson, A. (2001). Privilege, power, and difference. Boston: McGraw-Hill.) Deny and minimize. Blame the victim. Call it something else. Claim everyone prefers the status quo. Claim that if it's not intended, it doesn't count. Profess to be "one of the good ones." Claim the status of victim by being "sick and tired" of hearing about privilege, power, and discrimination.

Retaining Benefits, Avoiding Responsibility--A list of tactics to avoid responsibility nd (Kivel, P. (2002). Uprooting racism: How White people can work for racial justice. (2 ed.) Gabriola Island, BC Canada: New Society.) Denial--Today we are using the tactic of denial when we say, "It's a level playing field," "Discrimination is a thing of the past," or "This is a land of equal opportunity." Minimization--Today we continue to minimize racism by saying, "Personal achievement mostly depends on personal ability," "Racism isn't prevalent anymore," or (about slavery) "There were a lot of kind slave owners." Blame--Today we blame people of color for racism by saying, "Look at the way they act," "If they weren't so angry" or "They are immoral, lazy, dumb, or unambitious." Redefinition--Today we redefine racism as a mutual problem by saying," This country is just a big melting pot," "Anybody can be prejudiced," or "People of color attack white people too." It was unintentional--Today we continue to claim racism is unintentional by saying, "Discrimination may happen, but most people are well intentioned." "She probably didn't mean it like that." "It was only a joke." It's over now--Today we claim racism is all over by saying, "Slavery was over a long time ago." "The days of land grabbing are long gone." "That was before the civil rights era." "There aren't any Indians left." It's only a few people--Today we continue to use this tactic when we say, "Housing and job discrimination are the result of a few bigoted people." "The Far Right is behind the scapegoating of immigrants." "It's only neo-Nazis and Skinheads who do that sort of thing." Counterattack--Some white people are counterattacking today by saying, "Political correctness rules the universities." "We just want our rights too." " They want special status." "They're taking away our jobs." Competing victimization --Some of the things we say when we claim to be victims include: "White males have rights too." "I have it just as bad as anybody." "White people are under attack."

Just as all forms of inequality are not the same, all forms of privilege are not the same. (Kimmel, M. (2002). Toward a pedagogy of the oppressor. Tikkun, 17 (6), 42-48.)

TAKING ACTION ACTION CONTINUUMcreated by P. Griffin and B. Harro, 1982 (Adams, M., Bell, L., & Griffin, P. (1997). Teaching for diversity and social justice: A sourcebook. New York: Routledgepage 109) ACTIVELY Participating DENYINGIgnoring RECOGNIZING , No Action RECOGNIZING , Action EDUCATING Self EDUCATING Others SUPPORTING , Encouraging INITIATING , Preventing

Supporting Oppression>>>>>>>>>>>>>>>>>>>>>>>Confronting Oppression Actively Participating: Telling oppressive jokes, putting down people from target groups, intentionally avoiding target group members, discriminating against target group members, verbally or physically harassing target group members. Denying: Enabling oppression by denying target group members are oppressed. Does not actively oppress, but by denying that oppression exists, colludes with oppression. Recognizing, No Action: Is aware of oppressive actions by self or others and their harmful effects, but takes no action to stop this behavior. This inaction is the result of fear, lack of information, confusion about what to do. Experiences discomfort at the contradiction between awareness and action. Recognizing, Action: Is aware of oppression, recognizes oppressive actions of self and others and takes action to stop it. Educating Self : Taking actions to learn more about oppression and the experiences and heritage of target group members by reading, attending workshops, seminars, cultural events, participating in discussions, joining organizations or groups that oppose oppression, attending social action and change events. Educating Others: Moving beyond only educating self to questions and dialogue with others too. Rather than only stopping oppressive comments or behaviors, also engaging people in discussion to share why you object to a comment or action. Supporting, Encouraging: Supporting others who speak out against oppression or who are working to be more inclusive of target group members by backing up others who speak out, forming an allies group, joining a coalition group. Initiating, Preventing: Working to change individual and institutional actions and policies that discriminate against target group members, planning educational programs or other events, working for passage of legislation that protects target group members from discrimination, being explicit about making sure target group members are full participants in organizations or groups.

Should and Can a White, Heterosexual, Middle-Class Man Teach Students about Social Inequality and Oppression? One Person's Experience and Reflections (Thomas J. Gerschick) We need to confront the expectation that traditionally oppressed people should teach classes about inequality and oppression. This expectation places an undue burden on these instructors for several reasons. (O)ppression is not solely the problem of oppressed people; it is a white problem, too. White instructors, especially white males, need to show more initiative in this area to reinforce the idea that oppression is everyone's problem and that we are all responsible for eradicating it. We thus have an opportunity to become role models for other white students and instructors who are trying to understand, take responsibility, and challenge their privileged positions. (M)y personal characteristics tended to lessen some white students' resistance to discussing these issues. In this regard, my viewpoint was seen as less threatening and was less easily dismissed by them. (T)eaching a course on oppression provides white faculty, especially white men, an opportunity to grow as instructors and as people.

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TEN WAYS TO FIGHT HATEA Community Response Guide Southern Poverty Law Center http://www.splcenter.org 1. ACT. Do something. In the face of hatred, apathy will be interpreted as acceptanceby the haters, the public and, worse, the victim. Decency must be exercised, too. If it isnt, hate invariably persists. 2. UNITE. Call a friend or co-worker. Organize a group of allies from churches, schools, clubs, and other civic sources. Create a diverse coalition. Include children, police and the media. Gather ideas from everyone, and get everyone involved. 3. SUPPORT THE VICTIMS. Hate-crime victims are especially vulnerable, fearful and alone. Let them know you care. Surround them with people they feel comfortable with. If youre a victim, report every incident and ask for help. 4. DO YOUR HOMEWORK . Determine if a hate group is involved, and research its symbols and agenda. Seek advice from anti-hate organizations. Accurate information can then be spread to the community. 5. CREATE AN ALTERNATIVE. Do NOT attend a hate rally. Find another outlet for anger and frustration and peoples desire to do something. Hold a unity rally or parade. Find a news hook, like a hate-free zone. 6. SPEAK UP. You, too, have First Amendment rights. Hate must be exposed and denounced. Buy an ad. Help news organizations achieve balance and depth. Do not debate hate mongers in conflict-driven talk shows. 7. LOBBY LEADERS. Persuade politicians, business and community leaders to take a stand against hate. Early action creates a positive reputation for the community, while unanswered hate will eventually be bad for business. 8. LOOK LONG RANGE. Create a bias response team. Hold annual events, such as a parade or culture fair, to celebrate your communitys diversity and harmony. Build something the community needs. Create a Web site. 9. TEACH TOLERANCE. Bias is learned early, usually at home. But children from different cultures can be influenced by school programs and curricula. Sponsor an I have a dream contest. Target youths who may be tempted by skinheads or other hate groups. 10. DIG DEEPER . Look into issues that divide us: economic inequality, immigration, homosexuality. Work against discrimination in housing, employment, education. Look inside yourself for prejudices and stereotypes.

WHAT ABOUT ME? Tolerance, fundamentally, is a personal decision. It comes from an attitude that is learnable and embraceable, a belief that every other person on earth is a treasure. We each have the power to change our attitude to overcome our ignorance and fears, and to influence our children, our peers and our community. It begins with me. We all grow up with prejudices. It takes effort to see them as clearly as others do. Human rights experts recommend starting with our speech and thought patterns. Am I quick to label rednecks or liberals? Do I tell gay jokes? Am I careless with gender descriptions? Here are some more questions you might ask yourself: How wide is my circle of friends? How diverse is my holiday card list? How integrated is my neighborhood? Why is that? Do I belong to private clubs that exclude? Do I take economic segregation and environmental racism for granted? How often am I in the minority? Do I have the courage to tell a friend not to tell a sexist joke in my presence? How can I go out of my way to know people who appear different?

Basic Tactics for Combating Racism nd (Kivel, P. (2002). Uprooting racism: How White people can work for racial justice. (2 ed.) Gabriola Island, BC Canada: New Society.) 1. Assume racism is everywhere, everyday. 2. Notice who is the center of attention and who is the center of power. 3. Notice how racism is denied, minimized, and justified. 4. Understand and learn from the history of whiteness and racism. 5. Understand the connections between racism, economic issues, sexism, & other forms of injustice. 6. Take a stand against injustice. 7. Be strategic. 8. Don't confuse a battle with the war. 9. Don't call names or be personally abusive. 10. Support the leadership of people of color. 11. Learn something about the while people who have worked for racial justice. 12. Don't do it alone. 13. Talk with your children and other young people about racism.

What Makes You Nervous About Raising Issues of Racism In Your Classroom? Weinstein, G., & Obear, K. (1992). Bias issues in the classroom: Encounters with the teaching self. In M. Adams (Ed.), Promoting diversity in college classrooms: Innovative responses for the curriculum, faculty, and institutions New Directions for Teaching and Learning, no. 52. San Francisco: Jossey-Bass. Asked of a group of 25 university faculty colleagues. 1. Confronting my own social and cultural identity conflicts: Having to become more aware of my own attitudes regarding my group memberships and identifications. Feeling guilty, ashamed, or embarrassed for behaviors and attitudes of members of my own group. 2. Having to confront or being confronted with my own bias: Being labeled racist, sexist, and so on. Finding prejudice within myself. Romanticizing the targeted group. Having to question my own assumptions. Having to be corrected by members of the targeted group. Having to face my own fears of the targeted group. 3. Responding to biased comments: Responding to biased comments from the targeted group. Hearing biased comments from dominant members while targeted members are present. Responding to biased remarks from members of my own social group. 4. Doubts and ambivalence about my own competency: Having to expose my own struggles with the issue. Not knowing the latest "politically correct" language. Feeling uncertain about what I am saying. Feeling that I will never unravel the complexities of the issue. Being told by a student that I don't know what I'm talking about. Making a mistake. 5. Need for learner approval: Making students frustrated, frightened, or angry. Leaving my students shaken and confused and not being able to fix it. 6. Handling intense emotions; losing control: Not knowing how to respond to angry comments. Having discussion blow up. Having anger directed at me. Being overwhelmed by strong emotions engendered by the discussion. Feeling strong emotions being stimulated in myself.

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Assessing the Culture of Power in Your Organization http://www.paulkivel.com/articles/cultureofpower.pdf Adapted from Uprooting Racism: How White People Can Work for Racial Justice by Paul Kivel What does the culture of power look like in your organization? What does it look like in your office or area where you work? In your school or classroom? In your living room or living space? In your congregation? Where you shop for clothes? In agencies whose services you use? The following questions can be used to identify cultures of power based on gender, class, sexual orientation, religion, age, race, language, physical ability, immigrant status, or education: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. Who is in authority? Who has credibility? Whose words and ideas are listened to with most attention and respect? Who is treated with full respect? Whose experience is valued? Whose voices are heard? Who has access to or is given important information? Who talks most at meetings? Whose ideas are given importance? Who is assigned to or expected to take on background roles? How is the space designed? Who has physical access? What is on the walls? What languages are used? Which are acceptable? What music and food are available? Who provides them? How much are different people paid? How are prices determined? Who cleans up? Who makes decisions?

WHITENESS WEB RESOURCES The Benefits of Being White Exercise by Paul Kivel http://www.starhawk.org/activism/benefits-white.html Exercise on white privilege that could be used in a classroom setting. When We Talk Among Ourselves: White-on-white focus groups discuss race relations by Jeff Hitchcock & Alfonso Associates, Inc. http://www.euroamerican.org/library/report/repindex.htm Homepage for a 1995 report of focus groups talking about being white. Teaching About Whiteness by Gregory Jay http://www.uwm.edu/~gjay/Whiteness/Teachwhiteness.html Suggestions for teaching about whiteness from a professor at the University of Wisconsin-Milwaukee. Includes discussion questions and suggested activities. Who Invented White People? A Talk on the Occasion of Martin Luther King, Jr. Day, 1998 by Gregory Jay http://www.uwm.edu/~gjay/Whiteness/Whitenesstalk.html Discussion on the topic of whiteness. Diversity vs. White Privilege: An Interview with Christine Sleeter http://www.rethinkingschools.org/archive/15_02/Int152.shtml Christine Sleeter is a professor at California State University-Monterey Bay and co-editor of the book "Multicultural Education, Critical Pedagogy, and the Politics of Difference." The interview is from the online edition of "Rethinking Schools: An Urban Education Journal" Volume 15, No. 2 - Winter 2000 / 2001 What Kind of White Person Are You? Written by Jeff Hitchcock http://www.euroamerican.org/editorials/Edit0499.asp Editorial written by the author of Unraveling the White Cocoon. How We Are White By Gary Howard from the Southern Poverty Law Journal, "Teaching Tolerance" http://www.enidlee.com/white.htm Essay from the author of the book We Can't Teach What We Don't Know. White Like Me by Ellen Barry http://www.bostonphoenix.com/alt1/archive/styles/97/07/10/WHITE_LIKE_ME.html First of an eight-part series of essays on what it means to be white. Includes links to the subsequent articles. Deconstructing Whiteness: A Select Bibliography by Gregory Jay http://www.uwm.edu/~gjay/Whiteness/Whitenessbib.html A good place to start for those looking for printed resources. Collected by a professor in the English Department at the University of Wisconsin-Milwaukee. Using a Feminist Pedagogy as a Male Teacher: The Possibilities of a Partial and Situated Perspective by Steven P. Schacht. http://radicalpedagogy.icaap.org/content/issue2_2/schacht.html Fascinating article about a white, heterosexual male's attempt to adopt and use feminist pedagogy. Constructing Whiteness by Judy Helfand http://academic.udayton.edu/race/01race/white11.htm In-depth article by an instructor of American Cultures at Santa Rosa Junior College.

COLORBLIND WEB RESOURCES The Dangers of Not Speaking About Race: A Summary of Research Affirming the Merits of a Color-Conscious Approach to Racial Communication and Equity. Philip Mazzocco, Post-Doctoral Fellow May 2006, Kirwan Institute for the Study of Race and Ethnicity, The Ohio State University http://www.eraseracismny.org/html/pdf/powell_event_handouts/The%20Dangers%20of%20Not%20Talking%20About%20 Race%20May%2020061.pdf Interesting article.
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20 Ways to Know Youre Black in Corporate America http://www.littleafrica.com/20ways.html 3. A colleague says with a broad smile, "You know, I really like you. When I see you, I don't see color. I don't think of you as black." National School Reform Faculty http://www.nsrfharmony.org/conv_marriott_racism.html This section of an online discussion includes several comments on different aspects of I dont see color. The Linguistics of Color-Blind Racism: How to Talk Nasty about Blacks without Sounding Racist by Eduardo Bonilla-Silva http://www.nd.edu/~rmcveigh/reap/Bonilla_linguistics.pdf Bonilla-Silva is an often-cited author on this topic. Project Implicit https://implicit.harvard.edu/implicit/ Interesting online exercises to try out for yourself.

PRIVILEGE WEB RESOURCES White Privilege: Unpacking the Invisible Knapsack by Peggy McIntosh http://seamonkey.ed.asu.edu/~mcisaac/emc598ge/Unpacking.html Classic article on the topic of white privilege. This excerpted essay is reprinted from the Winter 1990 issue of "Independent School." Vision, Privilege, and the Limits of Tolerance by Cris Cullinan http://www.eastern.edu/publications/emme/1999spring/cullinan.html Article by Cris Cullinan of the University of Oregon. From the "Electronic Magazine of Multicultural Education," Vol. 1, No. 2, September 1999. Tim Wise http://www.timwise.org/ Links to articles and other resources by a noted author and speaker on whiteness and privilege. Robert Jensen http://uts.cc.utexas.edu/%7Erjensen/articles_race.html Articles on race, racism, and white privilege by an associate professor, School of Journalism at the University of Texas. WhitePrivilege.Com http://whiteprivilege.com/

OTHER WEB RESOURCES RaceThe Power of an Illusion http://www.pbs.org/race/000_General/000_00-Home.htm Companion website for great PBS series of the same name. Western States Center http://www.westernstatescenter.org/resources/dr.html Western States Center's mission is to build a progressive movement for social, economic, racial, gender and environmental justice in the eight Western states of Oregon, Washington, Idaho, Montana, Wyoming, Utah, Nevada and Alaska. Great resources. Colours of Resistance (COR) http://colours.mahost.org/ Colours of Resistance (COR) is a grassroots network of people who consciously work to develop anti-racist, multiracial politics in the movement against global capitalism. We are committed to helping build an anti-racist, anti-imperialist, multiracial, feminist, queer and trans liberationist, anti-authoritarian movement against global capitalism. We are committed to integrating an anti-oppression framework and analysis into all of our work. Great resources.

Challenging White Supremacy (CSW) Workshop Home Page http://www.cwsworkshop.org/index.html Challenging White Supremacy (CWS) workshop organizers believe that the most effective way to create fundamental social change in the U.S. is by building mass-based, multi-racial grassroots movements led by radical activists of color. We also believe that the major barrier to creating these movements is racism or white supremacy. One way to challenge white supremacy is to do anti-racist training workshops in our own communities. CWS has worked in the broad-based radical, multi-racial community of the Bay Area since 1993. Great resources.

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BOOKS & ARTICLES Abramms, B., & Simons, G. F. (Eds.) (1996). Cultural diversity sourcebook. Amherst, MA: HRD Press. Adams, M. (Ed.) (1992). Promoting diversity in college classrooms: Innovative responses for the curriculum, faculty, and institutions. New Directions for Teaching and Learning, Number 52, Winter. San Francisco: Jossey-Bass. Adams, M., Bell, L., & Griffin, P. (Eds.) (1997). Teaching for diversity and social justice: A sourcebook. New York: Routledge. Adams, M., Blumenfeld, W., Castaneda, R., Hackman, H., Peters, M., & Ziga, X. (Eds.) (2000). Readings for diversity and social justice: An anthology on racism, antisemitism, sexism, heterosexism, ableism, and classism. New York: Routledge. Ancis, J. R., & Szymanski, D. M. (2001). Awareness of white privilege among white counseling trainees. The Counseling Psychologist, 29 (4), 548-569. Berlak, A., & Moyenda, S. (2001). Taking it personally: Racism in the classroom from kindergarten to college. Philadelphia: Temple University Press. Derman-Sparks, L., & Phillips, C. (1997). Teaching/Learning anti-racism: A developmental approach. New York: Teacher's College Press. Dews, C. L., & Law, C. L. (eds.) This fine place so far from home: Voices of academics from the working class. Philadelphia: Temple University Press. Evans, N. J., & Wall, V. A. (eds.) (1999). Toward acceptance: Sexual orientation issues on campus. Lanham, Md.: University Press of America. Fine, M., Weis, L., Powell, L., & Wong L. (Eds.). (1997). Off white: Reading on race, power, and society. New York: Routledge. Fox, H. (2001). "When race breaks out": Conversations about race and racism in college classrooms. New York: Peter Lang. Freire, P. (1990). Pedagogy of the oppressed. New York: Continuum. Gerschick, T. (1995). Should and can a white, heterosexual, middle-class man teach students about social inequality and oppression? One person's experience and reflections. In D. Schoem, L. Frankel, X. Ziga, & E. Lewis, Multicultural teaching in the university, 200-207. Westport, CT: Praeger. Goodman, D. (2001). Promoting diversity and social justice: Educating people from privileged groups. Thousand Oaks, CA: Sage. Hardiman, R. (1982). White identity development: A process oriented model for describing the racial consciousness of White Americans. Dissertation Abstracts International, 43, 104A. (University Microfilms no. 82-10330) Hays, P. A. (2001). Addressing cultural complexities in practice: A framework for clinicians and counselors. Washington, D.C.: American Psychological Association. Helms, J. (1985). Toward a theoretical explanation of the effects of race on counseling: A Black and White model. The Counseling Psychologist, 12, 153-165. Helms, J. (1990). Black and White racial identity. New York: Greenwood. Helms, J. (1992). A race is a nice thing to have. Topeka, KS: Content Communications. Helms, J. (1995). An update of Helms's white and people of color racial identity models. In J. Ponterotto, J. Casas, L. Suzuki, & C. Alexander (Eds.). Handbook of multicultural counseling, pp. 181-198, Thousand Oaks, CA: Sage. Hitchcock, J. (2001). Unraveling the white cocoon. Dubuque, IA: Kendall/Hunt. Howard, G. (1999). We can't teach what we don't know: White teachers, multiracial schools. New York: Teacher's College Press. Jensen, R. (2005). The heart of whiteness: Confronting race, racism, and white privilege. San Francisco: City Lights Books. nd Johnson, A. (2005). Privilege, power, and difference (2 ed.). Boston: McGraw-Hill. Kadl, J. (1996). Thinking class. Boston: South End Press. nd Katz, J. (2003). White awareness: Handbook for anti-racism training. (2 ed.). Norman OK: University of Oklahoma. Katz, J. (1985). The sociopolitical nature of counseling. The Counseling Psychologist, 13, 615-624. Kimmel, M. S. (2002). Toward a pedagogy of the oppressor. Tikkun, 17 (6), 42-48. Kimmel, M. S., & Ferber, A. L. (Eds.) (2003). Privilege: A reader. Boulder, CO: Westview Press. Kincheloe, J. L., Steinberg, S. R., Rodriguez, N. M., Chennault, R. E. (Eds.) (1998). White reign: Deploying whiteness in America. New York: St. Martins Press. nd Kivel, P. (2002). Uprooting racism: How White people can work for racial justice. (2 ed.). Gabriola Island, BC Canada: New Society. Kozol, J. (2005). The shame of the nation: The restoration of apartheid schooling in America. New York: Three Rivers Press. Landsman, J. (2001). A white teacher talks about race. Lanham, MD: Scarecrow Press.

McIntosh, P. (1988). White privilege and male privilege: A personal account of coming to see correspondences through work in women's studies. Working Paper No. 189. Wellesley College: Center for Research on Women. McIntosh, P. (1990). White privilege: Unpacking the invisible knapsack. Independent School, 49, 3136. Morey, A. I., & Kitano, M. K. (eds.) (1997). Multicultural course transformation in higher education: A broader truth. Needham Heights, MA: Allyn & Bacon. Ortiz, A., & Rhoads, R. (2000). Deconstructing whiteness as part of a multicultural educational framework: From theory to practice. Journal of College Student Development, 41 (1), 81-93. Ouellett, M. L. (Ed.) (2005). Teaching inclusively: Resources for course, department, & institutional change in higher education. Stillwater, OK: New Forums Press. Ponterotto, J. (1988). Racial consciousness development among white counselor trainees: A stage model. Journal of Multicultural Counseling and Development, 16, 146-156. Ponterotto, J., Casas, J., Suzuki, L., & Alexander, C. (Eds.) (1995). Handbook of multicultural counseling. Thousand Oaks, CA: Sage. Ponterotto, J. & Pedersen, P. (1993). Preventing prejudice: A guide for counselors and educators. Multicultural Aspects on Counseling Series 2. Newbury Park, CA: Sage. Rhoads, R. A. (1994). Coming out in college: The struggle for a queer identity. Westport, CT: Bergin & Garvey. Rothenberg, P. S. (Ed.) (2002). White privilege: Essential readings on the other side of racism. New York: Worth. Rowe, W., Bennett, S., & Atkinson, D. (1994). White racial identity models: A critique and alternative proposal. The Counseling Psychologist, 22 (1), 129-146. Sabnani, H., Ponterotto, J., & Borodovsky, L. (1991). White racial identity development and cross-cultural counselor training: A stage model. The Counseling Psychologist, 19, 76-102. Sanlo, R. L. (Ed.) (1998). Working with lesbian, gay, bisexual, and transgender college students: A handbook for faculty and administrators. Westport, CN: Greenwood Press. Schoem, D., & Hurtado, S. (Eds.). (2001). Intergroup dialogue: Deliberative democracy in school, college, community, and workplace. Ann Arbor, MI: University of Michigan Press. Schoem, D., Frankel, L., Ziga, X., & Lewis, E. (Eds.) (1995). Multicultural teaching in the university. Westport, CT: Praeger. Schoem, D., Frankel, L., Ziga, X., & Lewis, E. (Eds.) Multicultural teaching in the university. Westport, CT: Praeger. Sue, D. W. (2003). Overcoming our racism: The journey to liberation. San Francisco: Jossey-Bass. th Sue, D., & Sue, S. (2007). Counseling the culturally diverse: Theory and practice. (5 ed.). New York: John Wiley. Takaki, R. (1993). A different mirror: A history of multicultural America. Boston: Little, Brown. Tatum, B. D. (1998). Why are all the Black kids sitting together in the cafeteria? A psychologist explains the development of racial identity. (Revised ed.). New York: Basic Books. Tatum, B. D. (2007). Can we talk about race? And other conversations in an era of school resegregation. Boston: Beacon Press. Tusmith, B., & Reddy, M. T. (eds.) (2003). Race in the college classroom: Pedagogy and politics. New Brunswick, NJ: Rutgers University Press. Weinstein, G., & Obear, K. (1992). Bias issues in the classroom: Encounters with the teaching self. In M. Adams (Ed.), Promoting diversity in college classrooms: Innovative responses for the curriculum, faculty, and institutions New Directions for Teaching and Learning, no. 52. San Francisco: Jossey-Bass. Wijeyesinghe, C., & Jackson III, B. (Eds.). (2001). New perspectives on racial identity development: A theoretical and practical analogy. New York: New York University Press. Wildman, S. M., & Davis, A. D. (2002). Making systems of privilege visible. In P. S. Rothenberg (Ed.), White privilege: Essential readings on the other side of racism, 89-95. New York: Worth. Wise, T. (2002). Membership has its privileges: Thoughts on acknowledging and challenging whiteness. In P. S. Rothenberg (Ed.), White privilege: Essential readings on the other side of racism, 107-110. New York: Worth. Wise, T. (2005). White like me: Reflections on race from a privileged son. Brooklyn, NY: Soft Skull Press.

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