SOC 205 CSU White Privilege Unpacking Invisible Knapsack Article Discussion

Unformatted Attachment Preview

SOC205: Contemporary Race-Ethnic Relations Essay 1 To explore the idea of White Privilege, you are invited to complete essay one. Successful completion of the essay will add 150 points to your cumulative point total for the semester.     Read the article “White Privilege: Unpacking the Invisible Knapsack” by   Peggy McIntosh. The link to this article is provided in Canvas. After reading the McIntosh article please read the second article I have included in Canvas entitled “The Possessive Investment in Whiteness” by Lipsitz. This article focuses on the institutional dynamics of white privilege. Furthermore, be sure you complete the chapter Days of Siege from the Hedges text. Part I: Contemplate 1. What does McIntosh say white privilege is? 2. Do you believe that Whites are privileged in American Society? If so how? If not how? 3. Do you think white people are aware of White Privilege? Do you believe that minorities are aware of White Privilege? 4. What can be done about white privilege? 5. What can you do about interlocking oppression (Multiple Societal Institutions like: the economy, family, education, and politics, criminal justice system, etc.)? After contemplating these five questions, construct an essay that answers the themes from each of these questions. Part II: Essay Requirements 1.   Turn in essay (3 typewritten double-spaced PAGES in length using 1″ margins and 12-point Times New Roman font). Three pages means 3 full pages; it can be 4 pages if you run a little over. 2.   Within your essay you must cite the following sources: a.   Schaeffer (course text) at least once. b.   McIntosh article at least once. c.   Lipsitz article at least twice. d.   Hedges chapter at least twice. e.   You must find one outside source on your own. Hence, I should see five sources on your reference page, with the proper corresponding in-text citations. If you need assistance finding additional scholarly sources please contact me. A couple search ideas: Tim Wise; Ira Katznelson “When Affirmative Action was White”; Dr. Michelle Alexander: The New Jim Crow. 3.   Please provide a cover page with your essay. No abstract is required. 4.   All of your sources must be cited in the body of the essay (in-text citations). 5.   There must be a reference/works cited page attached at the end of the essay (does not count towards length). 6.   Remember: Scholarly sources are academic journal articles and books. I will not accept Wikipedia, online dictionaries, or encyclopedias, or cites that end with .com or .net. Cites I will accept must end in .edu, .gov, or .org. Also, most news articles are not primary sources. 7.   Please use ASA format for your paper. Examples of this format can be found under the “ASA Format Guide” in Canvas. 8.   This is a formal essay. You need to have an introduction (this includes a clear thesis statement), body, and a conclusion. Please avoid using the word “I”, and the use of contractions. 9.   NOTE: you are required to use sociological terms and theory (or subtheories) in your essay! This means your essay should be framed from either Conflict Theory, Functionalism, or Symbolic Interactionism!! Your assignment should be 3-full double-spaced pages (4 pages maximum). SOC 205 CSU White Privilege Unpacking Invisible Knapsack Article Discussion

The rubric by which your assignment will be graded is as follows: Points available Clarity & flow; written in academic voice (avoid using the word “I”, and avoid using contractions); provided a clear thesis statement; proper spelling and grammar; no slang 25 points Accurate and appropriate use of sociological terms and concepts 60 points Properly cited all sources in-text. Meaning provided 45 points Points earned at least 7 in-text citations of required sources Reference page, ASA format 10 points Following the directions of the assignment. 10 points TOTAL 150 points White Privilege: Unpacking the Invisible Knapsack Peggy McIntosh “I was taught to see racism only in individual acts of meanness, not in invisible systems conferring dominance on my group” Through work to bring materials from women’s studies into the rest of the curriculum, I have often noticed men’s unwillingness to grant that they are overprivileged, even though they may grant that women are disadvantaged. They may say they will work to women’s statues, in the society, the university, or the curriculum, but they can’t or won’t support the idea of lessening men’s. Denials that amount to taboos surround the subject of advantages that men gain from women’s disadvantages. These denials protect male privilege from being fully acknowledged, lessened, or ended. Thinking through unacknowledged male privilege as a phenomenon, I realized that, since hierarchies in our society are interlocking, there are most likely a phenomenon, I realized that, since hierarchies in our society are interlocking, there was most likely a phenomenon of while privilege that was similarly denied and protected. As a white person, I realized I had been taught about racism as something that puts others at a disadvantage, but had been taught not to see one of its corollary aspects, white privilege, which puts me at an advantage. I think whites are carefully taught not to recognize white privilege, as males are taught not to recognize male privilege. So I have begun in an untutored way to ask what it is like to have white privilege. I have come to see white privilege as an invisible package of unearned assets that I can count on cashing in each day, but about which I was “meant” to remain oblivious. White privilege is like an invisible weightless knapsack of special provisions, maps, passports, codebooks, visas, clothes, tools , and blank checks. Describing white privilege makes one newly accountable. As we in women’s studies work to reveal male privilege and ask men to give up some of their power, so one who writes about having white privilege must ask, “having described it, what will I do to lessen or end it?” After I realized the extent to which men work from a base of unacknowledged privilege, I understood that much of their oppressiveness was unconscious. Then I remembered the frequent charges from women of color that white women whom they encounter are oppressive. I began to understand why we are just seen as oppressive, even when we don’t see ourselves that way.SOC 205 CSU White Privilege Unpacking Invisible Knapsack Article Discussion

I began to count the ways in which I enjoy unearned skin privilege and have been conditioned into oblivion about its existence. My schooling gave me no training in seeing myself as an oppressor, as an unfairly advantaged person, or as a participant in a damaged culture. I was taught to see myself as an individual whose moral state depended on her individual moral will. My schooling followed the pattern my colleague Elizabeth Minnich has pointed out: whites are taught to think of their lives as morally neutral, normative, and average, and also ideal, so that when we work to benefit others, this is seen as work that will allow “them” to be more like “us.” Peggy McIntosh is associate director of the Wellesley Collage Center for Research on Women. This essay is excerpted from Working Paper 189. “White Privilege and Male Privilege: A Personal Account of Coming To See Correspondences through Work in Women’s Studies” (1988), by Peggy McIntosh; available for $4.00 from the Wellesley College Center for Research on Women, Wellesley MA 02181 The working paper contains a longer list of privileges. This excerpted essay is reprinted from the Winter 1990 issue of Independent School. Daily effects of white privilege I decided to try to work on myself at least by identifying some of the daily effects of white privilege in my life. I have chosen those conditions that I think in my case attach somewhat more to skin-color privilege than to class, religion, ethnic status, or geographic location, though of course all these other factors are intricately intertwined. As far as I can tell, my African American coworkers, friends, and acquaintances with whom I come into daily or frequent contact in this particular time, place and time of work cannot count on most of these conditions. 1. I can if I wish arrange to be in the company of people of my race most of the time. 2. I can avoid spending time with people whom I was trained to mistrust and who have learned to mistrust my kind or me. 3. If I should need to move, I can be pretty sure of renting or purchasing housing in an area which I can afford and in which I would want to live. 4. I can be pretty sure that my neighbors in such a location will be neutral or pleasant to me. 5. I can go shopping alone most of the time, pretty well assured that I will not be followed or harassed. 6. I can turn on the television or open to the front page of the paper and see people of my race widely represented. 7. When I am told about our national heritage or about “civilization,” I am shown that people of my color made it what it is. 8. I can be sure that my children will be given curricular materials that testify to the existence of their race. 9. If I want to, I can be pretty sure of finding a publisher for this piece on white privilege. 10. I can be pretty sure of having my voice heard in a group in which I am the only member of my race. 11. I can be casual about whether or not to listen to another person’s voice in a group in which s/he is the only member of his/her race. 12. I can go into a music shop and count on finding the music of my race represented, into a supermarket and find the staple foods which fit with my cultural traditions, into a hairdresser’s shop and find someone who can cut my hair. 13. Whether I use checks, credit cards or cash, I can count on my skin color not to work against the appearance of financial reliability. Peggy McIntosh is associate director of the Wellesley Collage Center for Research on Women. SOC 205 CSU White Privilege Unpacking Invisible Knapsack Article Discussion

This essay is excerpted from Working Paper 189. “White Privilege and Male Privilege: A Personal Account of Coming To See Correspondences through Work in Women’s Studies” (1988), by Peggy McIntosh; available for $4.00 from the Wellesley College Center for Research on Women, Wellesley MA 02181 The working paper contains a longer list of privileges. This excerpted essay is reprinted from the Winter 1990 issue of Independent School. 14. I can arrange to protect my children most of the time from people who might not like them. 15. I do not have to educate my children to be aware of systemic racism for their own daily physical protection. 16. I can be pretty sure that my children’s teachers and employers will tolerate them if they fit school and workplace norms; my chief worries about them do not concern others’ attitudes toward their race. 17. I can talk with my mouth full and not have people put this down to my color. 18. I can swear, or dress in second hand clothes, or not answer letters, without having people attribute these choices to the bad morals, the poverty or the illiteracy of my race. 19. I can speak in public to a powerful male group without putting my race on trial. 20. I can do well in a challenging situation without being called a credit to my race. 21. I am never asked to speak for all the people of my racial group. 22. I can remain oblivious of the language and customs of persons of color who constitute the world’s majority without feeling in my culture any penalty for such oblivion. 23. I can criticize our government and talk about how much I fear its policies and behavior without being seen as a cultural outsider. 24. I can be pretty sure that if I ask to talk to the “person in charge”, I will be facing a person of my race. 25. If a traffic cop pulls me over or if the IRS audits my tax return, I can be sure I haven’t been singled out because of my race. 26. I can easily buy posters, post-cards, picture books, greeting cards, dolls, toys and children’s magazines featuring people of my race. 27. I can go home from most meetings of organizations I belong to feeling somewhat tied in, rather than isolated, out-of-place, outnumbered, unheard, held at a distance or feared. 28. I can be pretty sure that an argument with a colleague of another race is more likely to jeopardize her/his chances for advancement than to jeopardize mine. 29. I can be pretty sure that if I argue for the promotion of a person of another race, or a program centering on race, this is not likely to cost me heavily within my present setting, even if my colleagues disagree with me. 30. If I declare there is a racial issue at hand, or there isn’t a racial issue at hand, my race will lend me more credibility for either position than a person of color will have. Peggy McIntosh is associate director of the Wellesley Collage Center for Research on Women. This essay is excerpted from Working Paper 189. “White Privilege and Male Privilege: A Personal Account of Coming To See Correspondences through Work in Women’s Studies” (1988), by Peggy McIntosh; available for $4.00 from the Wellesley College Center for Research on Women, Wellesley MA 02181 The working paper contains a longer list of privileges. This excerpted essay is reprinted from the Winter 1990 issue of Independent School. 31. I can choose to ignore developments in minority writing and minority activist programs, or disparage them, or learn from them, but in any case, I can find ways to be more or less protected from negative consequences of any of these choices. 32. My culture gives me little fear about ignoring the perspectives and powers of people of other races. 33. I am not made acutely aware that my shape, bearing or body odor will be taken as a reflection on my race. 34. I can worry about racism without being seen as self-interested or self-seeking. 35. I can take a job with an affirmative action employer without having my co-workers on the job suspect that I got it because of my race. 36. If my day, week or year is going badly, I need not ask of each negative episode or situation whether it had racial overtones. 37. I can be pretty sure of finding people who would be willing to talk with me and advise me about my next steps, professionally. 38. I can think over many options, social, political, imaginative or professional, without asking whether a person of my race would be accepted or allowed to do what I want to do. 39. I can be late to a meeting without having the lateness reflect on my race. 40. I can choose public accommodation without fearing that people of my race cannot get in or will be mistreated in the places I have chosen. 41. I can be sure that if I need legal or medical help, my race will not work against me. 42.SOC 205 CSU White Privilege Unpacking Invisible Knapsack Article Discussion

I can arrange my activities so that I will never have to experience feelings of rejection owing to my race. 43. If I have low credibility as a leader I can be sure that my race is not the problem. 44. I can easily find academic courses and institutions which give attention only to people of my race. 45. I can expect figurative language and imagery in all of the arts to testify to experiences of my race. 46. I can chose blemish cover or bandages in “flesh” color and have them more or less match my skin. 47. I can travel alone or with my spouse without expecting embarrassment or hostility in those who deal with us. Peggy McIntosh is associate director of the Wellesley Collage Center for Research on Women. This essay is excerpted from Working Paper 189. “White Privilege and Male Privilege: A Personal Account of Coming To See Correspondences through Work in Women’s Studies” (1988), by Peggy McIntosh; available for $4.00 from the Wellesley College Center for Research on Women, Wellesley MA 02181 The working paper contains a longer list of privileges. This excerpted essay is reprinted from the Winter 1990 issue of Independent School. 48. I have no difficulty finding neighborhoods where people approve of our household. 49. My children are given texts and classes which implicitly support our kind of family unit and do not turn them against my choice of domestic partnership. 50. I will feel welcomed and “normal” in the usual walks of public life, institutional and social. Elusive and fugitive I repeatedly forgot each of the realizations on this list until I wrote it down. For me white privilege has turned out to be an elusive and fugitive subject. The pressure to avoid it is great, for in facing it I must give up the myth of meritocracy. If these things are true, this is not such a free country; one’s life is not what one makes it; many doors open for certain people through no virtues of their own. In unpacking this invisible knapsack of white privilege, I have listed conditions of daily experience that I once took for granted. Nor did I think of any of these perquisites as bad for the holder. I now think that we need a more finely differentiated taxonomy of privilege, for some of these varieties are only what one would want for everyone in a just society, and others give license to be ignorant, oblivious, arrogant, and destructive. I see a pattern running through the matrix of white privilege, a patter of assumptions that were passed on to me as a white person.

There was one main piece of cultural turf; it was my own turn, and I was among those who could control the turf. My skin color was an asset for any move I was educated to want to make. I could think of myself as belonging in major ways and of making social systems work for me. I could freely disparage, fear, neglect, or be oblivious to anything outside of the dominant cultural forms. Being of the main culture, I could also criticize it fairly freely. In proportion as my racial group was being made confident, comfortable, and oblivious, other groups were likely being made unconfident, uncomfortable, and alienated. Whiteness protected me from many kinds of hostility, distress, and violence, which I was being subtly trained to visit, in turn, upon people of color. For this reason, the word “privilege” now seems to me misleading. We usually think of privilege as being a favored state, whether earned or conferred by birth or luck. Yet some of the conditions I have described here work systematically to over empower certain groups. Such privilege simply confers dominance because of one’s race or sex. Earned strength, unearned power I want, then, to distinguish between earned strength and unearned power conferred privilege can look like strength when it is in fact permission to escape or to dominate. But not all of the privileges on my list are inevitably damaging. Some, like the expectation that neighbors will be decent to you, or that your race will not count against you in court, should be the norm in a just society. Others, like the privilege to ignore less powerful people, distort the humanity of the holders as well as the ignored groups. Peggy McIntosh is associate director of the Wellesley Collage Center for Research on Women. This essay is excerpted from Working Paper 189. “White Privilege and Male Privilege: A Personal Account of Coming To See Correspondences through Work in Women’s Studies” (1988), by Peggy McIntosh; available for $4.00 from the Wellesley College Center for Research on Women, Wellesley MA 02181 The working paper contains a longer list of privileges. This excerpted essay is reprinted from the Winter 1990 issue of Independent School. We might at least start by distinguishing between positive advantages, which we can work to spread, and negative types of advantage, which unless rejected will always reinforce our present hierarchies. For example, the feeling that one belongs within the human circle, as Native Americans say, should not be seen as privilege for a few. Ideally it is an unearned entitlement. At present, since only a few have it, it is an unearned advantage for them. This paper results from a process of coming to see that some of the power that I originally say as attendant on being a human being in the United States consisted in unearned advantage and conferred dominance. I have met very few …
Purchase answer to see full attachment