Discussion of “Unraveling Whiteness”: Commentary on Paper by Melanie Suchet

In this discussion I consider several influences on the contemporary project of deconstructing racism and the concept of racialized subjectivity. This discussion applauds the turn in Suchet's work toward self-examination in a consideration of the experience of race and racism. Suchet's work moves the debates about racialized subjectivities into a deeper and more complex understanding of all the ways in which identifications and attachments cross race and class lines for many individuals. This discussion focuses on Suchet's treatment of the power of hybridic and biracial identifications, beginning with autobiographical material from Suchet's own childhood in South Africa. In this discussion of “Unraveling Whiteness” I integrate psychoanalytic concepts of enigmatic signification (the work of Laplanche) into a discussion of early attachment, and relational configurations with children and nonparental caretakers. The question of trauma or potential transformation in interracial experience is discussed, and some distinctions between American and South African experience are considered.     

Reasoning About Race and Pedagogy in Two Preservice Science Teachers: A Critical Race Theory Analysis

This study describes the experiences of two preservice science teachers as they progress through their respective teacher education programs and uses critical race theory to examine the manner in which conceptions about race and its pedagogical implications change over time. Using a longitudinal case study method, participants' conceptual ecologies of race and pedagogy are mapped both before and after student teaching, and each case is analyzed for evidence of conceptual change in these areas. Findings show that conceptions about race and the pedagogical implications of race changed in ways that likely would have gone undetected in earlier studies because they did not result in wholesale changes in beliefs or teaching practice. This study suggests that the difficulty of fostering an understanding of structural racism and difference may often be underestimated, as revising one's model about race is mitigated strongly by learners' existing conceptual ecologies.     

Whiteness in Latina Immigrants: A Venezuelan Perspective

This article examines the construct of Whiteness in Venezuela, which requires a framework that differs from the fixed racial categories commonly used in the United States. In Venezuela, where most citizens are of mixed race and where the concept of race is fluid, race and racism take on more complex forms that include dimensions such as social class, eye color, family, education, and even manners. This means that Whiteness and privilege do not always go hand in hand. I discuss ways in which this culturally defined notion of race can be incorporated into psychotherapy with Latina immigrants to the United States.     

Moral Imperatives for the Millennium: The Historical Construction of Race and Its Implications for Childhood and Schooling in the Twentieth Century

This essay argues strongly that racism in the United States hurts thefuture of all children. To eradicate this pernicious mindset inits institutional forms requires that we understand that race,as an idea that shapes social organization in this country,is a unique historical product dating from the colonial periodof the southern colonies of mainland British North America.Further, the mythology about American history, as it is taughtin school, excuses and legitimates continued inequality,oppression, and racism today. This essay traces the historyof class oppression from the 17th century, when the institutionof slavery was invented as a means of securing the unpaidchattel bonded labor of Anglo-Europeans, to the emergenceof unfree labor as a form of racial oppression, and subsequently the institutionalization of racial slavery inthe 18th century. Racial slavery, which elevated whitesupremacy and privilege, was still not synonymous with themodern form of pseudo-scientific racism that emerged as adefense of slavery in the antebellum period and its aftermathin the Civil War and Reconstruction. Racism and the legacyof white privilege is still used as a means of social controlto mask class relations and to thereby control and diminishcollective social action that potentially would occurin the absence of the color line. Knowledge of race as anhistorical construct created by human beings in particularcircumstances raises the possibility that race, racism, and its effects can also be changed by human beings acting in opposition to the conditions that artificially separate us.     

Race,religion and a cat in the clinical hour

Racial and religious identities are complex, often mired in dynamics of ‘othering’. Such dynamics easily become a means of distancing the pain, fear and rage of intergenerational traumas, thus undermining ways race and religion can be powerful vehicles for the transference and countertransference. Drawing from a history of race in America as well as Jung's anxiety when meeting the stranger within himself, this paper focuses on 17 years of work between a black female patient and white female clinician (me). Together we encountered themes of hatred, silence, guilt and intimacy in the transference and countertransference, themes eventually symbolized by the presence of my cat which was locked into the bathroom for each session. This cat came to represent a bridge through developmental traumas and wounds of racism.     

On White Ignorance,White Shame,and Other Pitfalls in Critical Philosophy of Race

This article examines Samantha Vice's essay ‘How Do I Live in This Strange Place?’ (2010), which sparked a storm of controversy in South Africa, as a starting point for interrogating understandings of whiteness and racism that are dominant in critical philosophy of race. I argue that a significant body of philosophical scholarship on whiteness in general and by white scholars in particular obfuscates the structural dimension of racism. The moralisation of racism that often permeates philosophical scholarship reproduces colourblind logics, which provide individualistic explanations for structural problems, thereby sustaining white dominance. In the process, I show that notions of white guilt, white habits, white ignorance, white invisibility, white privilege, and white shame as they are theorised in much critical philosophy of race share a crucial limitation: they minimise white people's active interest in reproducing the racist status quo. Studies, such as Vice's, that frame racism as a moral dilemma while silencing its institutionalisation and the central cause for its existence and longevity – that is, white people's investment in maintaining economic, political, and symbolic power – further naturalise white supremacy.     

Defining racism safely: The role of self-image maintenance on white Americans’ conceptions of racism

We suggest that the need to maintain a positive self-image motivates White Americans to conceive of racism as a phenomenon rooted in individuals instead of institutions. They do so because an institutional conception of racism, more so than an individual conception of racism, raises their awareness of White privilege, a concept threatening to Whites’ self-image. In support of this idea, Experiment 1 found that a self-affirmation manipulation increased Whites’ willingness to conceive racism in institutional terms. Experiment 2 found that a self-image threat lowered Whites’ willingness to conceive racism in institutional terms. In neither experiment did the self-image maintenance manipulation affect Whites’ conceptions of individual racism, suggesting that the individual conception of racism may be a less ego-threatening way for Whites to conceive of racism.     

Attitudes Toward Affirmative Action: A Comparison of Color-Blind Versus Modern Racist Attitudes

In the hotly contested issue of affirmative action, detractors maintain that the use of race-conscious policies to remedy past discrimination is contraindicative of a color-blind society. Supporters of affirmative action maintain that while a color-blind society may be desirable, acts of past discrimination and current institutional racism make it necessary to use race-conscious policies. Past research has shown that the demographic variables of race and sex, as well as modern racist attitudes predict attitudes toward affirmative action. This investigation examined the relationship between color-blind attitudes, modern racist attitudes, and attitudes toward affirmative action. Results confirmed a positive relationship between modern racism and color-blind attitudes. After controlling for race and sex, colorblind attitudes emerged as the strongest predictor of attitudes toward affirmative action, followed by modern racism.     

When the seemingly innocuous "stings": racial microaggressions and their emotional consequences

Commonplace situations that are seemingly innocuous may nonetheless be emotionally harmful for racial minorities. In the current article the authors propose that despite their apparent insignificance, these situations can be harmful and experienced as subtle racism when they are believed to have occurred because of their race. In Study 1, Asian Americans reported greater negative emotion intensity when they believed that they encountered a situation because of their race, even after controlling for other potential social identity explanations. Study 2 replicated this finding and confirmed that the effect was significantly stronger among Asian Americans than among White participants. These findings clarify how perceptions of subtle racial discrimination that do not necessarily involve negative treatment may account for the "sting" of racial microaggressions, influencing the emotional well-being of racial minorities, even among Asian Americans, a group not often expected to experience racism.     

Intersection of race,gender, and nationality in teaching about race and racism

Teaching about race and racism is important in social work education, yet at times it can present perplexing experiences for some faculty members. Using the concept of intersectionality, this paper presents a narrative on my experience of teaching race and racism as a Black, female professor from the Caribbean. Examples of my pedagogical responses during these experiences are presented.     

Why can't we just get along? Interpersonal biases and interracial distrust

The authors review a series of studies that illustrate how one form of contemporary racial bias of Whites, aversive racism, can shape different perspectives of Blacks and Whites in ways that can undermine race relations. This research demonstrates that contemporary racism among Whites is subtle, often unintentional, and unconscious but that its effects are systematically damaging to race relations by fostering miscommunication and distrust. In particular, the authors examine the effects of aversive racism on outcomes for Blacks (e.g., in selection decisions), on the ways that Whites behave in interracial interactions, in the impressions that Whites and Blacks form of each other in these interactions, and on the task efficiency of interracial dyads.     

Own-Race-Absent Racism

Abstract

I propose that a distinction can be drawn between two fundamental kinds of racism: own-race-present racism and own-race-absent racism. In own-racepresent racism, the race of the racist figures as a term in her racist thinking; in own-race-absent racism it does not. While own-race-present racism might conform readily to commonsense understandings of racism, own-race-absent racism less clearly does. I provide evidence that these two kinds are there to be identified and raise considerations regarding the benefits, both theoretical and practical, of adopting the less-obvious concept of own-race-absent racism.     

Reducing White Juror Bias: The Role of Race Salience and Racial Attitudes1

Both Black and White jurors exhibit a racial bias by being more likely to find defendants of a different race guilty than defendants who are of the same race. Sommers & Ellsworth (2000, 2001 ) found that salient racial issues in a trial reduced White juror racial bias toward a Black defendant. We examined if race salience could reduce White juror racial bias, even for individuals who reported high levels of racism. Making race salient reduced White juror racial bias toward a Black defendant. Jurors' racist beliefs were only associated with the verdict when the defendant's race was not made salient. This finding suggests that the effects of individual prejudice toward a Black defendant can be reduced by making the defendant's race salient.     

Race,racism and systemic supervision

The idea of ‘race’ and the social reality of racism have gained increasing attention in family and systemic psychotherapy. This article seeks to extend this attention by focusing upon the influence of race and racism in the supervision of family and systemic psychotherapy. The way in which the idea of race might be conceptualized is discussed, before looking at how race and racism have been addressed in the field. Attention is then turned to systemic supervision, focusing upon the ideas generated about how supervisors might position themselves in relation to these issues, the implications this might have for the supervisory relationship and the relationships between supervisees and client families. It is proposed that by virtue of the supervisor's position of power over the supervisee, it is the supervisor's responsibility to initiate conversations about race and racism. A proposal for this task is outlined, which recognizes that these conversations are ongoing. A concluding assertion is made that such conversations should form part of the evaluative process for trainee supervisors.     

Self-definition and self-defense: Jewish racial identity in nineteenth-century France

This article examines how and why French Jews began to speak of themselves as a race. Though we often assume that Jewish racial identity was an invention of anti-Semites in the 1880s, Jewish publicists had in fact adopted this language as early as the 1820s. Far from unwittingly appropriating the language of their detractors, Jews borrowed the language of race from scholars neutral or sympathetic to their cause in ways that made sense in light of their larger strategies of self-defense. The scholars who pioneered modern race theory were not the late nineteenth-century Social Darwinists; they were romantic historians like the Thierrys and Michelet, who saw France as a nation composed of a plurality of peoples who had come together over time to form a unified nation. Race thus provided a framework for understanding difference as legitimate, useful and dignified at a moment when anti-Jewish publicists attacked Jews as anti-social and immoral people who brought only harm to France. Looking at what French Jews borrowed from these early historians allows us to see the interconnections between Jewish self-defense and Jewish self-definition. In seeking to guarantee their rights and social status, French Jews appropriated new terms of understanding who they were.     

Discretionary power,lies, and broken trust: Justification and discomfort

This paper explores the relationship between the bonds of practitioner/patient trust and the notion of a justified lie. The intersection of moral theories on lying which prioritize right action with institutional discretionary power allows practitioners to dismiss, or at least not take seriously enough, the harm done when a patient's trust is betrayed. Even when a lie can be shown to be justified, the trustworthiness of the practitioner may be called into question in ways that neither theories of right action nor contemporary discourse in health care attends to adequately. I set out features of full trustworthiness along Aristotelian lines.     

Modern racism and neo‐liberal globalization: the discourses of plausible deniability and their multiple functions

Recently, considerable energy has been focused on extending the mandate of anti‐racism. Modern (or symbolic) racism and discursive psychology have argued that racism has taken on more covert forms. A longitudinal examination of newspaper coverage of two important race‐related newsprint stories in New Zealand (involving Winston Peters, Tuku Morgan and New Zealand First) identified discourses of ‘plausible deniability’ involved in warranting or defending statements about minorities against accusations of racism. We discuss implications of symbolic politics for minorities who are perceived to have violated societal norms, and show how nationalism is used as a framework for denying racist intent. Analyses of historical context show how ‘race’ forms only one lens from which to view issues of intergroup relations. While the press was sensitive to issues of racism, they demonstrated little awareness of concurrent issues of neo‐liberal economics, or market fundamentalism. Anti‐racism may be motivated not only by the ideals of egalitarianism, but also by underlying dynamics of economic power in a global economy. Copyright © 2006 John Wiley & Sons, Ltd.     

REFLECTIONS ON THE LEGACY AND FUTURE OF THE CONTINENTAL TRADITION WITH REGARD TO THE CRITICAL PHILOSOPHY OF RACE

The legacy and future of continental philosophy with regard to the critical philosophy of race can be seen in prominent canonical philosophical figures, the scholarship of contemporary philosophers, and recent edited collections and book series. The following reflections highlight some (though certainly not all) of the contacts and overlaps between a select number of continental philosophers and the critical philosophy of race. In particular, I consider how the continental tradition has contributed to the development of the critical philosophy of race by offering tools from existentialism, phenomenology, and genealogy to emphasize questions of existence, facticity, lived experience, and historicity as they relate to analyses of race, racism, slavery, and colonialism. 1 I argue that these tools have been used both implicitly and explicitly in the writings of contemporary continental philosophers who theorize about race and that the critical philosophy of race has impacted and expanded continental philosophy in significant ways.     

From My Place: Teaching the Holocaust and Judaism at the University of Mississippi Fifty‐Three Years after James Meredith

This essay explores classroom dynamics when students identify and connect their own painful experiences to structural racism or ethnocentrism exhibited in the Holocaust or parts of Jewish history. The intrusion of this proximal knowledge can be an obstacle to student learning. If engaged by professors, however, I argue that proximal knowledge can be a catalyst that promotes learning. Social scientific theory provides a useful lens for helping students to better grasp and contextualize both their old experiences and the new materials that are being taught in the course within the larger structural frames of race, religion, and ethnicity that they have selected, but may not fully appreciate. Reflective guided journaling is an essential part of the learning experience.     

Assessment and Intervention with Black-White Multiracial Couples

SUMMARY

Effective therapy with Black-White multiracial couples begins with therapist work on self attitudes and with sensitive assessment of the ways racism and race may or may not be connected to a couple's problems. We suggest ways to begin to explore self attitudes and suggest basic assessment questions for work with Black-White couples. In addition, we point out important clinical issues that may come up for Black-White couples in the areas of social support/social network, parenting, and grief.