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Interrogating Privilege

Confronting Privilege in Everyday Life

An anthology of transcripts, reflections & interviews

Celebrating the life and spirit of the Rev. Dr. Martin Luther King Jr.
Willamette University
May 2008
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Introduction
How do we confront privilege? If we do not see it, are not presented with it on a daily basis, how
do we begin to recognize it and dismantle it? On January 21, 2008, seven Willamette University
students took on the task of discussing these issues on a “privilege panel.” Each devoted time to
discussing six different types of privilege: able-bodied, class, heterosexual, white, male and
Christian. This collection of transcripts, interviews and reflections were the result of the work and
time put forth, by the authors, for social justice.

Each year, Willamette University spends the last week in January celebrating and honoring the
life and spirit of the Rev. Dr. Martin Luther King Jr. Among the many events on campus, this
year featured time devoted to concentrated group discussions on issues of social justice and
diversity. Gordy Toyama, Office of Multicultural Affairs director and organizer of Willamette’s
Dr. King celebration, gave Willamette Senior and American Ethnic Studies major Jenne
Schmidt the opportunity to put together the panel.

This anthology hopes to answer the questions posed above, much as the panel did in January. By
understanding and knowing the privilege in our everyday lives, we are better equipped to not
only engage issues of social justice, but also become active in working for an equitable and just
society. It is important to realize that no one lives outside the systems of privilege and oppression
in our society. Nor do these six identities exist isolated or separate from one another. As Patricia
Hill Collins notes, our various identities collide and intersect to create a matrix where privilege
and/or oppression operate simultaneously. This privilege can be received in multiple ways and
on multiple levels—individually, culturally, institutionally and systematically.

My hope is that this anthology will inspire further reflection and research. I hope that it will be
marked, annotated and commented on. I hope that it will be photo copied, emailed, and
forwarded to friends, family, coworkers, naysayers, passersby, and loved ones. I hope that it will
be reflected upon, shared and discussed. I hope that it will be read with an engaging heart and an
open mind. I hope that after reading through, this will inspire action. Knowledge is worth little if
we fail to apply it. To achieve a just society, we must become activists where knowledge, love and
compassion are the foundation of our inspiration and motivation to achieve progressive and
equitable change. Read, grow, love, act.

-Tristan Knutson-Lombardo
Interrogating Privilege 3

The ability to understand privilege


Why is understanding able-bodied privilege significant for you? Significant for
others?
It is just one more way people get oppressed for things that they can't control. It’s important
because every single person who is able-bodied usually doesn't even give it a second thought until
they hurt themselves in some way that debilitates them, whether its permanent or
temporary. Even then, once those people who experience it in a non-permanent fashion forget
about it and don't take it into further consideration. For me, it is something that I always try to be
aware of because I know what it is like to not have all motor functions working.

Can you remember some of the examples or points you talked about?
There are very little resources [at Willamette] for those people who are blind or in a wheel chair
or deaf or anything along those lines. Since there are few resources, it doesn't make for a
comfortable or accessible place for people who need those things. Instead of attracting those
people to our campus, it actually pushes them away.

How else do you see able-bodied privilege operating in your life? The greater
society?
I see it everywhere. The majority of places are not accessible for any person who is disabled.
Where it is, it is usually not well done or maintained. So for those that would rely on these things
can't because the time, money and energy to maintain them isn't spent.

How can someone take this privilege, or the knowledge of it, and turn it into
activism?
Be aware of the fact that our campus is not accessible and there needs to be change. If you don't
believe it just look at how wheelchair accessible our campus is. How many automatic doors are
there? How many elevators are there? Ramps into buildings? If you don't see it then…well, I
don't know what to tell people besides to just look at our campus and imagine if you were
disabled in some form or fashion.

Some say that discovering unearned privilege is re-humanizing, has this process
of reflection/discovery been re-humanizing for you? How so?
It has definitely made me much more aware of the privilege that I have because I don't need
something to help me get around. Before my own experiences with being physically disabled I
really didn't pay any mind to people who have trouble getting in and out of places or dealing
with inaccessibility. After having surgery on my shoulder and knees and not being able to open
doors or needing a ramp to get into places it made it painfully obvious how inaccessible a
majority of places are.

-Interview with Fred Schilla


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Social class at the family room table

During a break I spent with my family, I was desperately applying for anything that might lead to
a life beyond my liberal arts bubble. After writing up a cover letter for a competitive internship
(that I was unlikely to even get an interview for), I showed it to my mother. She – having once
managed entire regions of people in her role as what we, her family, called “corporate mommy”
– was quite good at these things but truthfully, I was also concerned I had misused the word
“whom”. After briefly looking it over, she suggested tons of changes to the structure and word
choices (few of her suggestions actually dealt with spelling or grammar). We talked about the
changes and I made most of them, got an interview, and was offered the position.

That conversation took place over our family room table but it was part of something much
larger and was actually a function of social class. The changes that my mother made were about
knowing how to use the right language, which is in many ways almost like a code. Social class is
more intricate than the money one has in his or her pocket. Just like other aspects of privilege,
systems of class power and privilege need to be made visible and individuals must strive to
interrogate their own identities for a more complete understanding of their own personal
privilege.

Our quiet liberal arts bubble serves as an interesting example of this. I participated in the
“diversity” portion of last year’s new student orientation program. At one point, the facilitator
asked the audience (made up of mostly the incoming class of first year students) to stand up if the
statement was applicable to them (with topics such as religion, hobbies, race, ethnicity, etc).
There was a vast array of topics covered but in hindsight two stood out. “Stand if one or both of
your parents hold advanced degrees” and “stand if one or more of your grandparents hold
advanced degrees.” To my surprise, a vast majority of the audience stood after the first question
and of those, a large majority stayed standing for the second statement.

I am not making a profound observation here. Articles and news stories have long been written
about social class mobility (or lack thereof) and its tendency to repeat itself but the ratio of the
incoming class is certainly not representative of a cross-section of the general public. However,
this reality is (perhaps) uniquely amplified at Willamette and maybe it is to be expected.
Willamette sends a large amount of students to grad school and the tuition (even with financial
aid) is quite high. Many of these students are probably continuing on the same track as their
parents. Regardless, it raises important issues when considering what kind of community exists at
Willamette.

Education level of a student’s parents affects which income bracket our students typically fall into
but it also shapes the connections families have, the neighborhoods they grew up in, and their
own goals or their families’ expectations. The notion that one should explore, grow, and search
out true passion is seldom a reality for most. First generation college students often see college as
more of a route to a carrier. They are frequently not allowed the enjoyment of exploration, as
many in our liberal arts bubble do.

America is premised on the “American Dream,” but social class inequality will continue to
reproduce itself if never confronted; in this way it makes it one of the hardest systems of privilege
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to confront. Understanding class privilege as a set of unearned advantages is in direct conflict


with the American notion of a “meritocracy.” My parents both worked hard to provide me with
wonderful opportunities (one being my Willamette education) and that is not a bad thing.

The conversation with my mother and the observation at first year orientation are only two ways
social class privilege has been present in my life. I have tried to identify (for myself) other ways in
which my social class has privileged me. Each of us benefits from naming systems of privilege that
we may passively participate in. Class privilege, and more broadly social class, often go unnamed
and unseen but dramatically influences the way communities are structured. Social class becomes
something that is thought of as a status that one must work hard to achieve and not, as I have
grown to know it: a set of largely unearned privileges that extend far beyond how much money is
in one’s pocket.

-Reflection by Will Nevius


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The privilege of dreaming heterosexually

Growing up, I used to have a dream, one where I would meet a beautiful, young woman. We
would start to date, maybe walk down the street holding hands or show affection when we felt
appropriate. And when the relationship became seriousness enough, we would make it official on
Facebook. My relationship status would no longer say “single” and my profile picture would
feature us embracing or affectionate. We would probably end up getting married, perhaps have a
couple of kids, maybe adopt. In case of a life-threatening emergency, I know I’ll not only be able
to have full say in the decisions that will affect whether my partner lives or not, but I will also be
given full access to information as legally recognized family.

But I have come to realize that this dream is really a privilege, one that many, myself included,
take for granted. Heterosexual privilege, like so many of the others we have discussed today, is
something that I have never been challenged to reflect upon, act against, or work to change.
Considering that I never have to reflect upon this privilege, however, is significant because it is
manifested in my daily interactions with people.

My previous girlfriend and I never had to discuss whether we would hold hands in public. We
weren’t worried about the reactions we might receive from passersby. The threat of awkward
stares, menacing looks or violent reactions was never a concern. We posted pictures of us
together on Facebook and we weren’t concerned about outing ourselves. Friends would say we
were “cute” together and I was never told that this relationship was just part of a college “phase.”
As a matter of fact, ever since I started dating (immediately outing myself as heterosexual), I was
never asked to speak on behalf of my sexual orientation, nor was my sexuality the constant butt
of jokes. And I knew that each time I turned on the TV, I would see heterosexual couples—it
became normalized for me.

I have also been “reminded” by others of my sexual orientation. I had a good friend in high
school, and whenever I would go over to her house, her dad would joke about how many female
friends I had, then proceed to try and get me to date his daughter. His heterosexual agenda
(which even made me feel uncomfortable, someone who identifies as heterosexual) always
followed his crude jokes.

In addition, I’ve come to realize that it hasn’t just been privilege that I’ve received because of my
sexuality. I’ve also lost some good friends and seen others suffer. One of my favorite high school
teachers is a lesbian. I had gotten to know her pretty well and during my senior year discovered
that she was going to get married. While I new that I would miss her, since she and her partner
would have to move to Massachusetts in order to get married, I was extremely excited for her as
well. Her relationship, however, fell apart for reasons I still don’t know to this day. But what
really stuck with me was how something that I have always assumed as the normal trajectory of
life, getting married, did not quite mean the same thing for my high school teacher as it did for
me. While we both recognized the life-long commitment that marriage denotes, it had always
been something I would eventually just check off my “to do” list of life. For my teacher, however,
it was a significant change in life. She was going to have to literally move across an entire
continent, leave everything and everyone she has known in Juneau, Alaska, to get the same
access to citizenship that I had taken for granted. For me, I could be drunk in Las Vegas and
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accidentally get hitched, or walk down to city hall, pay my fee, sign my paper, and I would never
have to worry about being denied medical information about my significant other, trying to
adopt a child, or the myriad of other benefits granted to heterosexual, married couples.

So why does this all matter? Why bother sharing fantasies or telling personal anecdotes? Because
for me, knowledge has been empowering. If I want to continue to struggle for social justice, be in
relation with those who fight the same battle, I have to understand how I fit into the picture. I am
not outside of the structures and systems that work to shape society. Yes, I do receive a lot of
privilege in my life, privilege that is unwarranted yet a birthright at the same time. But my
knowledge of this privilege has begun a life-long process of reflection, and this reflection has lead
to action. Just like when we were kids, and someone cheats during a game of Shoots and
Ladders, we didn’t stand for it. So why do we stand for privilege that is unearned? When
someone cheats in a board game, everyone hurts. The points are unmerited and it’s an unfair
advantage.

My heterosexual privilege is unearned. I didn’t ask for it, yet I still receive it, and it hurts my
friends, it hurts myself, and it hurts my relationship with others. But using my knowledge to
actively work for social justice is re-humanizing. It’s important work and it allows me to
communicate with others as to why I stay at the table—to engage and actively work to dismantle
injustice in a community that should value the worth of each member.

-Reflection by Tristan Knutson-Lombardo


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Just call me racist

I’m Larkin Smith, a junior, American Ethnic Studies minor and English major, I just returned
from a semester abroad in Ecuador, and I’m racist.

Perhaps I should take a step back. I’m Larkin, I’m white, and I think that makes me a racist. I’m
not a racist by choice. I didn’t know I was racist until a little over a year ago. I’m not a member
of the Klan, I avoid racial slurs, I don’t consciously hate on People of Color, and I grew up being
taught to be colorblind. But at the same time I leaned colorblindness, I learned every stereotype
and racial profile in the books. I learned to be a modern racist, hiding under the cover of a
colorblind society. I’m here today to talk about white privilege, how I discovered it, how it affects
my life, how it feeds me into a racist system and potentially takes over my identity. And finally,
how I have a choice to use it as an anti-oppression tool, or to ignore it and perpetuate injustice.

So let’s start from square one. I believe that as a white race, we don’t think about the fact that we
have a race, that we have a people, that we have a culture. We don’t think about how our race
affects others, how this part of our identity that has become so invisible and perhaps hasn’t
caused more than a moment’s thought is perhaps what determines or guides most of our lives.
The white race is something that people in the United States, historically, have wanted to
become or fought to be members of because of the power and status it births. It is an exclusive
category, mistaken to be biological and has been and is used as a tool to oppress others and
establish rank.

I just threw a lot of information in the room, and I know that all of us may not be on the same
page. So without giving us a three day lecture on the history of race in this country and in the
world, I’ll bring it back to specific ways that I see white privilege, white dominance, in the U.S. I
don’t have statistics because I think many of us are wary of statistical information used as truth,
but I’ll pose a few ideas as to what examples we have of areas in which white people are
overrepresented or hold power, the ways we have privilege: the media, politics, pop culture,
Willamette. I don’t want to create a list for you, because that’s already been done and that is
something for each individual to discover. Peggy Macintosh’s article “White Privilege:
Unpacking the Invisible Knapsack” goes through things like having no trouble finding white
friends, finding bandaids of my skin color in the store, seeing white faces all over the media and
in children’s books, and I think the most important kernel I’ve discovered on my own is that I
never have to think about it. Our systems and institutions are racially discriminating in this
country, in my favor, and I never have to claim that. And this system only works if white people
continue to be colorblind, continue to ignore the significance of race, continue to perpetuate the
cycle.

So I’m hoping some of us are already recognizing our privilege as white people, and perhaps
we’re stuck in the next phase. The phase where we feel guilty because of this newfound privilege,
this thing we didn’t ask for but can’t deny. I spent almost a year in that phase, terrified to say the
wrong things, analyzing the way I interacted with people, second-guessing everything I’d ever
learned about who I was and what I had, wondering if I deserved any of it. And I don’t exactly
know what broke me out of that, but I think it’s tied to activism. I found people I could trust and
talk to, I took an active role in learning about my privilege and how it actually hurts me, and I
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got over myself and started making mistakes while other people were there to hold me
accountable. Sitting in the guilt, hating my race, hating myself, did absolutely nothing but hold
me back. Instead of furthering my relationships with People of Color, I was afraid to be offensive
or hurtful. I thought everyone could see right through me. I thought every Person of Color
secretly hated me. I think it was good to be there for a while, and I think it’s a dangerous place to
stay.

The most important thing I learned is that I have a choice. Once I acknowledge my privilege,
feel terrible enough about it to want to do something, and feel compassionate enough to want to
change things for everybody, including myself, I have a choice to do that. I have a choice to
transform the oppressive white identity into which I was born into one centered around social
justice. I have a choice to use my whiteness to reach other white people. I have a choice as to
how that whiteness affects my identity and my life, instead of being blind to it and allowing it to
feed into this oppressive system around us.

So, I’m Larkin, I’m white, I’m racist by a process of identity making that begins at birth in our
country, but I’m anti-racist by choice and self-identification. And, my dream is that that part is
becoming more powerful. Thanks.

-Comments by Larkin Smith


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Privilege I didn’t realize I had: gender

So when I told a good friend of mine that I was asked to be the “male privilege specialist” for this
panel, he laughed a little and said something like, “Ha, that’s kind of funny, since you’re hardly
the picture of stereotypical masculinity.” Which is funny because it’s absolutely true. I am not
the most butch, masculine man I know, and I quit trying to be a long time ago. And I felt kind of
the same way for a long time – I mean, I’m gay, so I don’t have male privilege, right?

For a long time, if I had thought about male privilege at all – which I wouldn’t have thought
about in those terms, but if I had – I would have related it to a very personal level: power
dynamics in relationships between men and women. And so I felt like I was exempt from that
since, you know, I have relationships with other men. Additionally, I thought, our society is so
heterosexist, that I face a lot of kinds of oppression that straight men don’t. And in some ways
that is true – to prepare for this panel I was reading through the “male privilege checklist” that’s
in your packets, and there are several things listed that don’t resonate with me, because of my
experiences living in a heterosexist world.

But privilege operates on a lot of levels, in really subtle ways. The fact still remains that I have
been socialized my whole life as a man, and people relate to me in society as a man, so therefore
I have male privilege. I have been raised and treated in ways my whole life that are designed to
make me feel more confident and comfortable and powerful in all kinds of situations. My male
privilege makes my living and being in the world easier than that of people who aren’t “men.”

One of the most telling examples I’ve ever experienced of male privilege was, somewhat
ironically, in a class I took on feminism. There were 3 men in the class and probably 10 or 12
women. So men were definitely in the minority, but the three of us still dominated the
conversations in class to a considerable extent, sharing our opinions all of the time and steering
the discussions in directions that we were interested in. That class made it really clear to me how
men are socialized to believe that our opinions matter and our voices deserve to be heard, even
in a setting where we should be able to see that we have more to learn than to say. I’m positive
that none of us meant to be overbearing or control the discussion, but that sort of privilege was so
ingrained in how we were used to relating to the world that it seemed perfectly natural.

The process for me to become aware of my privilege has been a lot of thinking and even more, a
lot of listening to people who’ve thought a lot more about it than I have. It’s also been about
putting myself in situations where I’m forced to confront my privilege, and then using that
perspective of privilege to look at what’s happening. For example, I live with three amazing
women, and being able to get close to them has really helped me see how my male privilege has
made me relate to the world differently. Like for example, I have a very different sense of safety
and danger than they do, which I think is in very large part the result of being a man who has
been told all my life that I’ll be safe if I walk alone at night. For me, confronting privilege
involves trying, in a respectful and humble way, to become aware of how others experience the
world, and then being open to seeing how and why others’ experiences are different from my
own. And as I said, that involves a lot of thinking and even more listening.
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I wish I could say that I’ve figured out my male privilege and I have it all under control, but that
would be a total lie. I haven’t, and I doubt I ever will, which is exactly the way it should be. So
my process of dealing with my privilege and working on how to integrate that into my
understanding of my life and the work that I want to do in the world is very much an on-going
process. One aspect of my privilege is the ability to point out incidences of sexism with much less
risk of being labeled a radical or a feminazi, which is one of the few good ways I’ve been able to
“use” my privilege for social justice. At the same time, though, part of being a good ally and
working against my privilege requires me to think much more critically about situations where it
isn’t appropriate for my voice to be the one pointing out oppression, which is something I
continue to work on. To me, being a good ally first and foremost means being humble,
recognizing that I still have a lot to learn and a lot to grow on. Which for me means
acknowledging that my gay identity doesn’t mean I automatically get it. And being a strong ally
means really committing myself to that learning and growth, to working on being a strong ally
every day, all of the time, and not only when it is convenient for me or when I feel up to it. It’s
difficult and it’s tiring and sometimes, more often than I’d like to admit, I want to quit. Which,
you know, I could – that’s part of my privilege. But this work is also really empowering. It’s
improved my relationships with people I care about, and made me feel like I really understand
the world better, and can make it better. And it’s important work to be done. So it’s worth it.

-Comments by Elliot Williams


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Christian privilege: institutional, invisible, ingrained


What enticed/motivated you to volunteer your time and thoughts for this panel?
Having grow up in the church, I feel like it's something that I need to "own" as part of my
cultural heritage, even if there are lots of ways in which it's not really working for me anymore. I
disagree with a lot of the things the church does and says, but as a "dissenting Christian" I feel
like it's my burden, in a sense, to work to change the church's role. I really believe that there is
potential for the church to do a lot of good in the world BUT it's going to take a complete
identity overhaul in order for that to happen. So I want to do whatever I can to help bring that
about.

Why is understanding Christian privilege significant for you? Significant for


others?
It's very significant to me in that it's a very tangible part of my struggle to sort out my identity. As
a Christian, I am privileged by society. As a queer woman of color, the church oppresses me.
How do I come to terms with an institution that offers me privilege and yet simultaneously is
fundamentally rejecting me for who I am? I think this is something all members of the groups the
church oppresses have to come to terms with at some point if they are really engaging their faith.
It's perhaps even more significant for members of dominant groups because Christian privilege is
so easy to ignore - I mean you think white privilege is hard to see, but it's not like white folks go
to a white caucus once a week where they get pumped full of information about how white folks
have always had a rough go of it and they can expect the world to hate and oppress them
because they're white. This makes it so important for Christians who are white, men, etc. to
recognize their privilege.

Can you remember some of the examples or points you talked about?
I think the main thing I talked about was why Christian privilege is so invisible to most people.
As a religious studies scholar, I've looked from an "academic" perspective at the history of the
church - and when it started out. Yes, Christians were oppressed. And you have to look at how
the church draws a lot of it's personal history from the experience of the Israelites, who were
definitely oppressed at various points throughout the "Old Testament" period of history. So there
is some historical/"factual" basis for this contemporary phenomenon where Christians actually
think that they are oppressed or persecuted. Then you look at the primary text of Christianity,
which says in so many places that if you're a Christian, the world is going to hate you, you're
going to be persecuted and things like that. There's this idea that is found in scripture and in
modern non-canonical Christian writings, that as a Christian, you have to "persevere" because
your life as a Christian is going to be so difficult. You get the same thing from the pulpit in most
mainstream denominations, as well. So all of this contributes to the Christian worldview that
being a Christian has nothing to do with privilege.

In addition to this, the church's failure to recognize or acknowledge itself as an institution


functions to keep many Christians from seeing oppression as a systematic issue, which means
Christians often think that oppression/discrimination is an issue of personal interaction. This
means two things - one, that Christians tend to think that the solution to issues like poverty and
racism are about individual interactions (being "nicer" to People of Color), and that they allow
individual interactions where they are "discriminated" against for their beliefs to eclipse the larger
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systems of power and privilege that they have access to because of their beliefs. In other words, a
conversation where a Christian person is told that they are ignorant for buying into the church's
dogma is going to be more salient/significant to that person than the fact that all their religious
holidays are on every calendar and are observed by the government, or that their religious
morals are written into the country's justice system, etc. - and that interaction will only reinforce
their belief that they are "persecuted" as a Christian.

I think I also talked about how another piece of the puzzle is that Christian privilege is really
institutionalized. I mean we can see how white privilege is institutionalized but there is not an
institution of whiteness itself, but since the church is really an institution, it adds an element of
invisibility to what's going on.

How else do you see Christian privilege operating in your life? The greater
society?
I think that if you look around it's not that hard to see that the church has basically jumped into
bed with the American government (and many other countries as well, I'm not trying to make the
American church the only culprit) which has led to the myriad of ways in which the government
works to act in the best interest of the church. And while the Christian church certainly has a
diverse body of membership (and actually statistically getting more diverse), those in charge are
still almost always straight white men, especially at that level. Think of the spiritual leaders who
get invited to Washington - there's not exactly a plethora of women of color who have the
president's ear about this stuff. And when People of Color do get national attention for leading
the church, it's usually a critique of how radical they are... just look at what happened with
Obama's pastor Rev. Wright. He acknowledges racism in the church and all of a sudden
everyone connected him to being anti-American.

Some say that discovering unearned privilege is re-humanizing, has this process
of reflection/discovery been re-humanizing for you? How so?
Sorting out the intersections between being Christian, being a woman, being queer, being a
person of color... all of this is incredibly humanizing because it's where these things come
together in anyone's life that we are at our most human. Anytime my identity is reduced to just
one category or label is an act of dehumanization, because it's negating a huge part of my
existence. Like Gloria Anzaldua says, the intersections are where we're most alive. So learning to
live there, and challenging myself to wake up each day and decide to be my whole, inclusive self,
and by "living the intersections" and not letting other people reduce me to just one category
either... it's the process of becoming more human.

I'm still not at a place where I really have good feelings toward the church and I honestly don't
foresee ever really feeling like that again (although I want to believe it's possible). But, thinking
through issues like Christian privilege at least allows me or forces me to acknowledge where I am
struggling with the church, and creates space for me to do some "freedom dreaming" about what
I want to see happen in the church or what kind of faith community I would feel good about.

-Interview with Lindsey Schneider


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For further consideration

Thank you for taking the time to read through this anthology. I hope that it was introspective,
inspiring, and worthwhile. I hope that this will instigate further research and discovery, within
and with others. As the next engaging heart and open mind is getting ready to read through this
anthology, I end with several questions that will hopefully continue a commitment to social
justice:

Who can this be shared with?

How can this knowledge be applied to other forms of privilege?

How do we take this knowledge and turn it into compassion and action?

What role does love and community have when discovering privilege?

How do the privileged end up hurting in the end?

What does your dream for liberation and social justice look like?

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