In class last week we were challenged to try to explain to a typical white male that racism does still exist and that there are still inequalities between the races. Coming into this class, I had a bit of knowledge of the concepts we would be discussing in class. I also knew that one of our goals for the class would be to learn to educate others on racism and its current existence. The only way that we can try and change the way things are is to educate others about what we are learning. I didn’t realize, however, how hard it could actually be to explain to someone that racism does in fact exist and that simply in being a white person, you are a racist in this society. I understand the concepts that we have learned and being educated on the topic in multiple classes, I understand that racism does exist, that being white comes with a privilege that minority races do not have, that we categorize people automatically when we meet them, that the categories that we create then infer characteristics about a certain group. Without even realizing it, we automatically assign someone that we have just met into a category and assign certain characteristics to them without even getting to know them.
Month: February 2012
The Impact of “Positive” Stereotyping on White Social Identity Motivation
As you watch this video, notice that every player featured in this top ten dunks of all time video is black.
http://www.youtube.com/watch?v=cOViQaWZ69E
(Now, before I make anymore statements I have to disclaim that this is in no way, shape, or form, anything close to a “reverse racism” blog.) In fact, according to the 2005 census, the National Basketball Association and the National Football League, the professional representations of the two more athletically focused of the “big three” American sports (the third being baseball), were made up of 76% black players and 67% black players respectively.
Judging a Book by its Cover
Hogg (2006) states that “Social Identity theory is motivated by two processes, self enhancement and uncertainty reduction”, this has been mulling over and over in my mind all week. I am stuck on its contradiction; instead of being a freeing process that enhances and reduces uncertainty instead brings about and perpetuates all of the magnificent “isms”. We as human beings categorize everything and everyone without even thinking; especially ourselves, we cannot help it; it’s how we are designed. This idea started me thinking about alcoholism. I know this is an odd jump but bear with me for a minute.
How can we fix it?
This week in class we discussed psychological reasonings behind prejudice and racism. Through a couple readings we discovered that humans categorize others through an implicit automatic mechanism. Without even realizing that we are doing so, we are judging a person within seconds of looking at them, placing them into pre-made categories that society helped us create throughout our lives. Stereotypes form these social categories, which then become further reinforced whenever we believe that we witness a person fulfilling a stereotype. On the bright side, this research shows that humans are not deliberately placing others in categories, or more specifically, whites are not deliberately demeaning blacks and other minorities as “less than” them. However, this psychological mechanism implies that human’s brains are hard-wired to act this way, and once there categories are formed, there’s nothing we can do about it.
Group Identity and Assimilation
During a discussion about social identity theory, someone asked how race functioned as an identity. Social belief structure is defined by Hogg as, “people’s beliefs about the nature of intergroup relations and their assessment of the validity and effectiveness of different strategies to achieve or maintain positive intergroup distinctiveness,” meaning there is an emphasis on maintaining a group identity that is distinct from other groups, creating a clear “us” “them” dynamic. The five components of social identity theory—group’s social status, stability, legitimacy, permeability, and achievability—are all crucial in maintaining the structures of race and racism.
Addressing an Individual of Another Race
This past weekend I went to see the movie Red Tails in theaters which is the story of the a group of African American fighter pilots during World War II. They are faced with a great deal of racism as they are viewed to be not as capable to fight against the Germans in comparison to the other White pilots. Towards the end of the movie the African American pilots start to conquer many missions against the Germans, gaining the respect of the white pilots. One day they are at a bar together and and one of the African American pilots says to a White pilot, “White people turn red when they become angry, green when they are sick, and they are called yellow when they are cowards but you call us colored!” This leads the White pilot to then ask him what their race prefers to be called. The African American pilot informs him that they prefer to be referred to as “negro.”
“We Are Not to Blame” … Or Are We?
Lipsitz (2008) discusses the thoughts that a sixteen-year old high school student expressed to a reporter from the Los Angeles Times. She said, as I’m sure many other white men and women have, that she could did not believe that white people owe black people anything. She claims that because our ancestors were the ones that were responsible for slavery that we should not have to pay the price for what they did. As I was reading, I was surprised at first to see that someone would actually say or even think something like that. After thinking it over for a little while, however, I realized that there are probably many people that believe the exact same thing that this sixteen-year old girl believes. Why would they think any differently? As a white girl, she has not been taught any differently through examples of her social group and through the stereotypes that white people and institutions have placed upon other groups. A seventeen-year old girl expressed to the reporter an opinion that basically implies that because her family did not own slaves in the past that she should not be held responsible for what the ancestors of other families have done. I was equally surprised by this opinion as by the prior one at first.