Examining awareness of privilege among midwestern college students: An analysis of race/ethnicity,gender, and religion

Dominant group members often are not aware of the privileges they benefit from due to their dominant group membership. Yet individuals are members of multiple groups and may simultaneously occupy multiple categories of dominance and marginality, raising the question of how different group memberships work in concert to facilitate or inhibit awareness of multiple forms of privilege. Examining awareness of privilege is important as awareness may be linked to action to dismantle systems of privilege that maintain oppression and inequality. Grounded in intersectional scholarship, in this study we examined how occupying intersecting categories of race/ethnicity, gender, and religion corresponded to an awareness of White, male, and Christian privilege. In a sample of 2321 Midwestern college students, we demonstrated that students from marginalized groups broadly reported greater awareness of all forms of privilege than students from dominant groups, and the difference between marginalized and dominant groups was most pronounced when the specific group category (e.g., gender) aligned with the type of privilege (e.g., male privilege). We also tested interactions among race/ethnicity, gender, and religion, only finding an interaction between race/ethnicity and religion for awareness of White and male privilege. These findings helped to clarify that multiple group memberships tended to contribute to awareness as multiple main effects rather than as multiplicative. Finally, we examined mean differences among the eight intersected groups to explore similarities and differences among groups in awareness of all types of privilege. Taken together, these findings quantitatively demonstrate the ways in which group memberships work together to contribute to awareness of multiple forms of privilege. We discuss study limitations and implications for community psychology research and practice.     

The Multitextured Lives of Women of Color

In this commentary, I suggest that our work with women of color should be held together by three primary threads: (a) appreciation for history as we decipher and interpret the adaptive strategies of women of color; (b) recognition of the intersections of race, gender, and class as central to our work; and (c) self-critical examination of the meanings we attach to difference. The papers in the current special issue provide good examples regarding the importance of each thread. I argue that attention to these three themes should help us to keep our focus on contextually driven questions and to move forward our appreciation for the lives of women of color.     

The Unbearable Lightness of Being White

In this article I explore the relationship between feelings of superiority, White privilege, White guilt, and a denied White racial identity and how these dynamics are enacted in therapy between White therapist and client. I discuss the concepts of White privilege, White guilt, color-blind racial ideology, and the invisibility of Whiteness and their importance in understanding problems in White identity development. Throughout this discussion I draw implications for clinical practice and training. I conclude by suggesting a process for identifying the dynamics of privilege and power in cross-cultural interactions through the use of self-reflection.     

“American” as a Proxy for “Whiteness”: Racial Color-Blindness in Everyday Life

This article discusses racial color-blindness as it relates to a modern strategy used by both Whites and People of Color (POC) to mask their discussions of race and privilege. People who endorse racial color-blindness tend to believe that race should not matter and currently does not matter in understanding individuals’ lived experiences. Therefore, racially color-blind individuals use strategies to justify their racial privilege and racist beliefs and attitudes. One such strategy is to use the term “American” as a proxy for “White” in describing instances of White privilege as norms and to hide discussions of race more generally. Study 1 findings show that there are many different socially constructed definitions for the term American. Study 2 findings reveal differences in definitions for American depending on an individual’s race and generational status.     

Domestic Workers' Experiences of Power and Oppression in South Africa

This study examines the work experiences of domestic workers in the context of socio-economic-political legislation promulgated to protect their social rights in the new South Africa. It gains insight into the power relations and embedded tensions between employers and domestic workers with the aim of identifying forms of oppression affecting domestic workers. In-depth interviews were conducted with nine female domestic workers employed in African households and analyzed using thematic content analysis. Results indicate that despite inclusion in labour legislation, domestic workers remain a vulnerable group. They experience oppression in the form of exploitation, marginalization, powerlessness, violence and some class-based cultural imperialism. Despite this, agency and resistance in the face of oppression was a key finding. Although some gains may have been obtained through inclusion in legislation, the asymmetrical power relationship with employers remains problematic.     

How does anybody live in this strange place? A reply to Samantha Vice

Abstract

Samantha Vice has argued that ‘white’ South Africans are so tainted by the history of racial oppression in their country that they are incapable of attaining a great degree of moral virtue. She recommends that they should live in humility and political silence. There are a number of flaws in her argument. First, none of the characteristics of ‘white’ South Africans that she says provides the basis for these conclusions can distinguish (almost) all ‘white’ South Africans from (almost) all ‘black’ South Africans. Second, because it is not only ‘white’ South Africans but everybody in the world who either perpetrates serious injustice or is tainted by others’ perpetration of it, her argument, if sound, would imply that nobody is capable of great virtue and that everybody ought to be politically silent. Finally, her recommendation that ‘white’ South Africans should be politically silent is a very dangerous one.     

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.     

Priorities of Global Justice

One-third of all human deaths are due to poverty-related causes, to malnutrition and to diseases that can be prevented or cured cheaply. Yet our politicians, academics, and mass media show little concern for how such poverty might be reduced. They are more interested in possible military interventions to stop human rights violations in developing countries, even though such interventions – at best – produce smaller benefits at greater cost. This Western priority may be rooted in self-interest. But it engenders, and is sustained by, a deeply flawed moral presentation of global economic cooperation. The new global economic order we impose aggravates global inequality and reproduces severe poverty on a massive scale. On any plausible understanding of our moral values, the prevention of such poverty is our foremost responsibility.     

Stories of Relative Privilege: Power and Social Change in Feminist Community Psychology

Stories about community work in New Zealand and Scotland are presented to describe and reflect on issues central to feminist community psychology. Organizing a lesbian festival, Ingrid Huygens describes feminist processes used to equalize resources across Maori (indigenous) and Pakeha (white) groups. Heather Hamerton presents her experiences as a researcher using collective memory work to reflect on adolescent experiences related to gender, ethnicity, and class. Sharon Cahill chronicles dilemmas and insights from focus groups about anger with women living in public housing in Scotland. Each story chronicles experiences related to oppression and privilege, and describes the author's emotions and reflections. Individually and collectively, the stories illustrate the potential offered by narrative methods and participatory processes for challenging inequalities and encouraging social justice.     

Psychotherapists' efforts to increase awareness of social privilege

Understanding the role of privilege in systemic oppression positions psychotherapists to engage in culturally oriented practice. Twenty-five practising psychotherapists were asked: ‘How can psychotherapists increase their awareness of social privilege?’ Participants sorted 68 unique responses into six concepts. The concepts included: make yourself uncomfortable; embrace humility; learn from the community; involvement in social action; seek critical knowledge; and find like-minded others in the profession. Recommendations for student training are offered.