Many people are asking what they can do in the wake of the murder of Trayvon Martin and the acquittal of George Zimmerman. This ‘action kit’ created by the anti-racist action group Showing up for Racial Justice (SURJ) offers some guidelines for steps designed for white people to take, but open to all.
Below are actions you can take in response to the Zimmerman verdict and violence against people of color, ranging from one minute to a lifetime of action. Please join us in making a commitment to take one or more of these actions in this important time.
Read about and watch videos on the aftermath of the Zimmerman trial and discuss them with white friends, family, and organizations. Check out these links:
Petitions are one way for us to show a united force. Please take a minute and sign these important petitions.
Share an image (like the one below) on your Facebook page and write a message about why it is important to you as a white person. Thanks to the artists who have offered to use their artwork for this project. Visit their websites to see more of their art. Paste the link onto Facebook, Twitter or Instagram if you post the picture.
10 MINUTE ACTION: Donate to a racial justice organization
There are thousands of organizations that are working to combat structural racism in different ways, nationally and in local communities around the country. These organizations depend on the donations of people: 85% of funding for non-profits comes from individuals. Whether you can give $5 or $500, it is a valuable action to contribute your money to make sure that this organizing, educating, and mobilizing continues.
Think about the work that you find most inspiring. Do you think national or local work is more important? Legal strategies? Education? Mobilization? Policy change?
- Look for organizations that are led by and working with people of color.
- Ask a trusted friend which organizations they think are doing good racial justice work.
- Make a gift. Write a check. Put it on your credit card. Sign up as a monthly donor. Whatever you can give will help them do their work more successfully.
Here are a few networks of great racial justice coalitions with local members across the country:
15 MINUTE ACTION: Write a Message and Snap a Photo
We are not Trayvon Martin: Spend a few minutes writing about how you have benefited from your whiteness. This can be in terms of education, housing, medical care, travel, police conduct, etc. Post it with your photo at We are not Trayvon Martin.
30 MINUTE ACTION: Talk to people in your life about race
Don’t be in such a hurry to condemn a person because he doesn’t do what you do or think what you think. There was a time when you didn’t know what you know today. ~ Malcolm X
It is tempting to separate ourselves from other white people who disagree with us on this or other racial justice matters. It can be painful to know that someone you know or care about holds views that you know to be biased. However, as white people committed to racial justice, a powerful way to create change is to engage other white people in dialogue, to see talking about race with them as our responsibility.
Think back to how your analysis and perspective were shaped:
- Listen well to what the other person is saying, and why they see things the way that they do.
- Ask questions to help clarify.
- Withhold judgement. The goal is to move them forward, not to prove something about yourself.
- How did the people in your life move you through dialogue? When was it about the presentation of facts that you didn’t know, and when was it about shifting a framework, asking questions, or a deeper connection?
The following are some suggestions for how to respond to conclusions white people often come to around George Zimmerman’s recent acquittal for killing Trayvon Martin. The goal is not to read these as a script. Feel free to modify as makes sense for your conversations and life:
Comment: “But the legal system worked the way it is supposed to. If Zimmerman were guilty, he would have been convicted.”
Response: “The legal system is biased against people of color. For example, African Americans are twice as likely as whites to receive the death penalty. If Trayvon had been white, Zimmerman would have done time.”
Follow-up Question: “How do you see bias in the criminal justice system playing out in your neighborhood, town, region?”
Comment: “The problem was the Florida law, with its broad definition of self-defense. It would not have happened in another state.”
Response: “The only thing different about this case is that we heard about it. People of color are being shot and killed all the time, under so-called fair laws.
Question: “What long did it take for past unjust laws to end or change (like Jim Crow, slavery, DOMA)?”
Comment: “The prosecution was incompetent.”
Response: “That may well have been true, but the real problem was that the judge prohibited any talk about race and racial profiling. That’s what the case was about.”
Comment: “But George Zimmerman is Latino. So it can’t be about race.”
Response: “It’s about race because his actions and decisions that night and the coverage and prosecution of the case reflected and held to racist ideology, that automatically deems a young man of color a suspect, and then guilty of his own death.”
Question: “How might structural racism impact the views of people of color differently than white people?”
Comment: “Well, it’s all over now. Time to get on with our lives.”
Response: “It’s not all over. Trayvon’s family can still file a civil suit, which has a more relaxed standard of evidence. And these laws are still on the books around the country. What would it be like if this had happened to your child?
Question: “What do you think would keep this real in white peoples’ lives when the headlines fade?”
Comment: “Then why not let the legal system play itself out.”
Response: “That can take years. What about all the African Americans and other people of color who face the threat of vigilante attacks and biased arrests every day?”
Question: “What do you think could make the legal system work for all people?”
Comment: “Even if people are upset, holding rallies doesn’t help anything.”
Response: “White people need to stand up for racial justice in a public, visible way. Only action can prevent more Trayvon Martins. What can we do today?”
Question: “What can we do today to engage more people more deeply?”
Comment: “I think there’s been too much focus on this one case. It’s time to move on.”
Response: “People aren’t concerned just about what happens to George Zimmerman, but about the ways in which the outcome here continues our society’s precedent of devaluing black life. It makes young black people more vulnerable to being a target for anyone who sees them as a threat.”
Question: “How do you think we can show that all lives–including African Americans and other people of color– matter?”
Comment: “But George Zimmerman is Latino/ Hispanic. How can he be racist?”
Response: “In this country, white skin/light skin people get certain privileges. While Zimmerman is Latino, he benefits from a system that prioritizes white people.
Question: ”How have you seen white people benefit in terms of education, housing, health care, immigration? I know in my family history, some people received _____ advantage. What about it yours?”
ONE HOUR ACTION: Do some writing
Letter to the Editor: Write an LTE about why this is an important issue for you and what needs to change. Send it to your friends, family, organizations, and to the local papers. Post it on our Facebook page.
Click here for tips on writing an LTE.
Here are some writing prompts:
- As a white person, this case matters to me because…
- The fact that a jury ruled that it was lawful for George Zimmerman to shoot Trayvon Martin demonstrates…
- Trayvon Martin would still be alive today if…
Now is an opportunity to check ourselves through some honest reflection and let that lead us to thoughtful action.
~ Claudia Horowitz, Stone Circles
1 HOUR + ACTION: Take a day off your usual grind and spend a few hours in the street!
(Sign from SURJ contingent in NYC march for Trayvon Martin, July 14, 2013)
For any action, meeting, or in-person event please take pictures or a short video and upload it to the SURJ Facebook page.
Go to a local action: There (was) a National Day of Action this Saturday, July 20th, and there will be many more to come. See if there is a local action near you and go with some friends. Make some signs to get your message out. Great messages to use:
- Black lives matter
- Showing up for Racial Justice
- Racial justice, not racial profiling
- Abolish “Stand Your Ground”
At the action: Engage with other white people. Talk to them about why they are there and whether they’re involved with local racial justice efforts.
Hold a house party: To discuss the Zimmerman trial and its connections to other issues such as racial profiling, the mass incarcerations and criminalization of people of color, and/or the impact of stand your ground laws in your state.
Use video to spark conversation: Use YouTube videos, a short movie, or an article on the Zimmerman trial to spark conversation with people in your community. Or go to a movie with a racial justice theme — like Fruitvale Station, about the killing of Oscar Grant by the transit police in Oakland, California — and meet for discussion afterwards.
In addition to the videos listed earlier, here are some possible videos to show:
ONGOING ACTION: Support the Voting Rights Act
With the Supreme Court’s recent decision to invalidate key sections of the Voting Rights Act there is a strong need to make sure everyone has access to a vote- particularly in communities of color. Support the Voting Rights Act. There will be national week of action August 24-28th with local actions around the country in honor of the 50th anniversary of the March on Washington. Join a Day of Dignity on August 28th. More details to come.
ONGOING ACTION: Join a local organization; get involved with SURJ!
We meet a lot of white people who care about the issue of equity and justice, but often feel alone and isolated in their neighborhoods, communities, and families. Within SURJ, many of us have also felt ostracized for not going along with the “norm” of how racism happens. That is part of why we come together–so that we have a like-minded, like-valued community who deeply cares that every single human being deserves to be treated with love and respect–and that with a supportive community we are able to take a stand, speak the truth, and be part of creating a better America and beyond.
Contact us to be connected to a local SURJ group or tell help form a local chapter.
If you have come to help me, you are wasting your time. But if you have come because your liberation is bound up with mine, then let us work together. ~ Australian Aboriginal activists
This is a historic moment. There is an opportunity to decide what type of person you want to be — someone who stands up against injustice in all its forms or someone who sits back and watches. What values do you want your peers and colleagues, family members and spiritual community, children and grandchildren to learn from you? As a white person, you have the opportunity to dig down deep and find the person you want to be and live it out loud.
Will you stand up for what is right? Will you dare to speak above the status quo? Will you rise to the challenge of being your best self?
PLEASE DO! We need you! We need your voice, your brilliance, your heart, your soul… we need you to be part of this moment, right here, right now, to create the world we want to all live in. Be bold with us, be courageous with us! No one is free until we are all free!
Showing up for Racial Justice (SURJ) was formed in 2009 by white people from across the US to respond to the significant increase of targeting and violence against people of color in the aftermath of the election of Barack Obama. The case of George Zimmerman is the latest in a long series of extrajudicial (outside the law) killings of people of color in the United States. We mourn the loss of life, see the impact on communities of color and believe that white people must partner across race and other differences to create social change. SURJ is here to provide resources and support for white people to make this happen.
We look to each other to change the world we live in one conversation and action at a time, and our efforts are to build a broad and deep movement of engaged white people to work in partnership with communities of color for real racial justice in the US and everywhere. Please join us as we build on a long tradition of white people engaged in racial justice work in our local communities, our states, and around the world.
About a week ago I went to see a friend and his 9 year old. My 3 year old was mesmerized by the big-kid toys. He settled on a ziplock full of figurines. From a distance, I approved. My son is currently obsessed with categorizing and organizing. Bunch of little people he could sort and line up? Seemed like a perfect fit to me.
I should have known better.
5 minutes later I sat down with him and this is what I saw:
My lower jaw fell open in shock. The entire bag was full of these types of caricatures. Mocking and stereotypical images of poor Latino/Hispanic people doing things like selling oranges on the street, sitting fat and lazy in an armchair, or toting a gun. I turned to my son with wide eyes. He looked at me expectantly. For a couple minutes I was tongue-tied. Then I shook myself out of it and clumsily said something about the toys being mean. I took them away, but was left with feeling gross and like the damage had already been done.
Just a cheap toy sold in a cheap store you would never go to? My zip code 98118 was the most diverse zip code in the nation according to the 2010 Census. Many educated, middle-upper income folk who live here consider themselves liberal as well as progressive. There is a neighborhood toy store very popular with the latter crowd that prides itself on the quality of its product. It has a huge Playmobil section. Surprise! Mostly White figurines. The last time I visited, these were some of the very few people of color represented:
Note the portrayal of dark people as primitive and backwards, or scary and dangerous.
When I searched for “family” on the Playmobil website, I get 6 results. Of these, 4 are “modern”: Black (with a basketball), some sort of Euro-Latin-Hispanic, Asian (with a book), and White. Then 2 “historical”: Knight and Native. Apparently Native families only dress in traditional garb, live in Teepees, and go to Powwows?
In attempting to buy my son diverse play people for Christmas, for lack of anything better, I resorted to Lego’s World People Set. When it was delivered, my husband and I excitedly tore open the packaging, and then – sat there scratching our heads.
Which people were the Asian ones? Aside from White, what were the other people supposed to be? My husband pointed to the lower left, “Well this is clearly the Asian family.”
“Why?” I asked.
He was stumped, “I don’t know.”
Did they simply make a bunch of the same dolls with the same European features and vary the skin tone? Why does that make me feel strange and a little sick to my stomach?
~ Guest Contributor Sharon Chang blogs regularly at MultiAsian Families (a private blog).
The archived video(s) of An Exploration of Whiteness and Health A Roundtable Discussion
is available beginning here (updated 12/16/12):
The examination of whiteness in the scholarly literature is well established (Fine et al., 1997; Frankenberg, 1993; Hughey, 2010; Twine and Gallagher, 2008). Whiteness, like other racial categories, is socially constructed and actively maintained through the social boundaries by, for example, defining who is white and is not white (Allen, 1994; Daniels, 1997; Roediger, 2007; Wray, 2006). The seeming invisibility of whiteness is one of its’ central mechanisms because it allows those within the category white to think of themselves as simply human, individual and without race, while Others are racialized (Dyer, 1998). We know that whiteness shapes housing (Low, 2009), education (Leonardo, 2009), politics (Feagin, 2012), law (Lopez, 2006), research methods (Zuberi and Bonilla-Silva, 2008) and indeed, frames much of our misapprehension of society (Feagin, 2010; Lipsitz, 1998). Still, we understand little of how whiteness and health are connected. Being socially assigned as white is associated with large and statistically significant advantages in health status (Jones et al., 2008). Anderson’s ground breaking book The Cultivation of Whiteness (2006) offers an exhaustive examination of the way whiteness was deployed as a scientific and medical category in Australia though to the second world war. Yet, there is relatively little beyond this that explores the myriad connections between whiteness and health (Daniels and Schulz, 2006; Daniels, 2012; Katz Rothman, 2001). References listed here.
The Whiteness & Health Roundtable is an afternoon conversation with scholars and activists doing work on this area.
Follow the livetweeting on Twitter at @jgieseking (Jen Jack Gieseking) and @SOSnowy (Collette Sosnowy), and via the #DigitalGC. You can also view the compilation of those Tweets on Storify here.
The roundtable is sponsored by the Advanced Research Collaborative (ARC) and the Critical Social & Environmental Psychology program at the Graduate Center CUNY. The event is hosted by Michelle Fine (Distinguished Professor, Social Psychology, Women’s Studies and Urban Education), Jessie Daniels (Professor, Urban Public Health and Sociology) and Rachel Liebert, (PhD Student, Critical Social/Personality Psychology).
I am slowly revising my book, The White Racial Frame, for a second edition. A new white activist acquaintance in Minnesota sent me this comment in response to my questions to some folks of diverse backgrounds up there working in several effective anti-racism groups. She first made some kind comments on the book’s virtues, but then noted a discussion in the book that needs much more amplification and discussion:
Your research regarding the level of continuing negative stereotyping of people of color, through purposefully coded front-stage communications and through blatant back-stage communications, is most compelling. White readers of The White Racial Frame come away from the book much more able and motivated to interrupt these racist performances. What I would also hope to see more of in the second edition is articulation of the ways in which progressive/liberal/radical social justice activists (some likely readers of your book) act out of the white racial frame, making their organizations and themselves toxic to people of color. Why are almost all the liberal progressive organizations in Minnesota (environmental activists, child care advocacy groups, affordable housing lobbying groups, etc) virtually exclusively white?
Such white folks disavow any racist thinking on their own part and decry it in others. But in what ways are they reproducing the white racial frame in their personal interactions and within these progressive organizations? Clearly they are acting out of the frame, but they are (seemingly) completely unaware of this. On page 128, you point out that highly-educated whites often think and write, unreflectively, out of a strong and unexamined version of the white racial frame. “Holding that [white] racial frame in their heads, but trying to suppress overt actions reflecting it, whites frequently send powerful nonverbal signals, as real feelings … leak out into cross-racial interactions. “ (p. 135)
What forms do such subconscious performances of dominance and assumed superiority take? How do whites typically manifest the power and privilege of their social location in unconscious ways? What is being communicated non-verbally, and how is that being done? What assumptions are controlling our behaviors? In what multitude of ways on a daily basis do we assume that the white experience is also the experience of people of color, with that assumption informing our perceptions, feelings and understandings?
In the social networks I am part of, people of color tend to find these subconscious white behaviors more damaging than the explicit racial references whites engage in.
She and a Black colleague she works with then added that they
have found very little in the literature naming, surveying or researching such subconscious performances. So anything you could contribute to the understanding of this would be appreciated. Your book, with its articulated focus on the White Racial Frame, provides and ideal time and place for those of us who are white to consider such issues.
Because of her (and their) insightful, and on target comments, I have been thinking a lot about this way liberal/radical/progressive/anti-racist whites do conscious, half-conscious, or unconscious racialized and white-framed performances that alienate people of color and make organization difficult or impossible across the racial lines. Indeed, in a request earlier today about examples of what she is talking about, one of my Latino graduate students sent me this response as I was finishing up this post:
[She] raises an interesting point of the lack of interracial organizing. From my own experiences organizing in the Logan Heights (predominantly Mexican/Chicano) community in San Diego, white leftist/radical organizations and individuals such as C.P. USA, ACORN, labor unions (i.e. S.E.I.U), American Friends Service Committee often approach issues as “leaders” and don’t do enough to understand/involve the perspectives/concerns of the minority community. In essence, white progressives often (my own experience) have a difficult time relating to a non-white constituency, I suspect it due to race and class and the power/status discrepancy they create. Blee’s (2012) Democracy in the Making study of grassroots in Pittsburgh, PA also notes the lack of interracial organizing, and it resulting from white progressives who often talk about diversity/expanding their base. The book does not do enough to investigate the reason behind the lack of cross-racial outreach (but did cite in one case how white activists did not feel safe flying in minority communities.)
Very good points, indeed.
I would also welcome your thoughts on these matters (in the comments, for example), and any existing research or discussions you may have seen on these very important issues. Thanks.
The Trayvon Martin tragedy is a “racial barometer” moment. The kind that erupts every now and again and acts as a lightening rod all around. As Dr. Joyce Bell recently wrote here, moments like these often inspire scholar-activists to speak from a voice that is utterly personal. Compelled, that is what I’m also here to do.
As a white anti-racist I’m very consciously reminded in moments like this that I, too, am a problem. I am not who DuBois had in mind when he posed the agonizing question, “How does it feel to be a problem?” Yet I ache under a weight of suspicion as I reflect on what the barometer reveals about the path I’ve chosen for my life.
(The author, left, at a Trayvon Martin protest in Houston. Photo from Houston Chronicle.)
When I speak publicly about systemic racism and analyze incidents like the Martin killing from that lens, I know that meanings and beliefs about who I am and what compels my actions will be mapped onto me – with or without my approval. To be sure, sometimes they are positive. I’m keenly aware that I’m often privileged to speak critically about race and have my voice and perspectives valued in ways that my friends and colleagues of color can rarely assume. To many, I’m a curiosity – a white person speaking frankly and passionately about race – how about that? And, I’ve been rewarded to be embraced as a sister, friend and ally in the struggle for racial and social justice, freedom and self-determination.
Nonetheless, I know too, there’s a flipside.
I mark myself when I speak critically about Racism. White Supremacy. Whiteness. And yes, White People.
And, I will pay costs for doing so. Certainly, I will pay less of the direct, material costs that people of color pay for their activism; let alone their simply “being non-white” in the world – costs they don’t choose but which have been chosen for them. But at a bare minimum I can count on paying psychic and personal ones.
I often feel deeply misunderstood: curiosity-turned-grotesque; ally-turned-enemy. My academic and experiential knowledge – that which I’ve dedicated my life’s work to – is dismissed by many people, particularly many (most?) white people. I know that the racialized socialization most white people experience both ensures this will happen (often with near-automation) and provides many tools for my invalidation. Rationalizations, justifications, retorts that explain away racial causes for racial outcomes and solidify our collective white privilege – all plentifully available. To these folks I am at best, unrealistic idealist working from the “unreality” of the ivory tower – at worst, I am crazy, misinformed, brainwashed, hateful, evil. Fill in the blank. I know these are costs that have long been born by people of color; choosing to be a white anti-racist means they are my costs now too.
Unlike people of color, I’m much less likely to have a “natural” community of support around me, to encourage me in my efforts – and indeed, love me for them. Choosing to be a white anti-racist scholar-activist has meant that I often feel alienated, particularly from fellow whites who I wish to call “brother” and “sister.” Always difficult, this alienation is most painful when it distances me from the people in my life I deeply love, including family. Even when it doesn’t include direct animosity (which it often doesn’t), please know, feeling at all outside of the circle of family I call “home” hurts.
If I need advice on financial matters I call my brother. He’s an analyst. If I need to know something about home or car repair, I call one of my other brothers. Between them they know how to fix just about anything. I call my sister for any number of the hundreds of things about which she has knowledge. And what of my expertise? I have long been regarded by my family as someone who has a good head on my shoulders, who possesses both intelligence and common sense. I know white worlds well and have been privy to the worlds of people of color in ways that most white people I know have not. I have 20 years of an awareness forged by scholarship and deeply intimate relationships – things learned in and outside of classrooms, in the real worlds of workplaces and homes and countless public spaces. Nonetheless, I sense my knowledge as something to be tolerated, but rarely sought, rarely praised; at times, resented. Perhaps they feel I don’t understand them. Perhaps they feel they don’t understand me. I’m not sure. And then again, they’ve never asked, what in the world did make you choose this unusual path? People of color ask me that all the time.
Usually the white people in my social circles can ignore my racially politicized self as we play out a sort of implicit “don’t ask, don’t tell” policy of our own. I imagine they may think “You know, that’s just Jenni – she studies race, she hangs out with black people, she listens to hip hop – she’s just like that.” And then we all agree to pretend that doesn’t matter. But racial barometer moments make the work of ignoring personal racial politics harder to do, for me and therefore, for them.
There was a time I listened to a voice of fear in my head and managed the expression of my politics (little ‘p’) with some of the white people in my life, including my family. If I wanted to post a race critical article or idea on Facebook, for example, I sometimes excluded certain people in my white networks from the posting. Even though I knew this was a direct violation of my personal politics, I did it. Not with a lot of people, but with some. Not all of the time, but on occasion.
And then Trayvon Martin was killed. Parents mourned. African American families anguished, outraged, protested. Precious life and potential wasted; signs of an all-too-familiar and well-documented miscarriage of justice afoot.
(Photo by the author)
I’m not new to the game. I can offer a sharp, race critical analysis of probably any social issue, including the structural patterns that both define and create a tragic outcome like this. Nonetheless, this societal racial barometer was a personal one too. It forced me to call my failed integrity – however “minor” and “reasonable” – into question. I decided then that I had to be, as Audre Lorde encouraged, “deliberate and afraid of nothing.”
I knew I must crush any remaining shred of fear that might ever silence me. Because mothers and fathers panicked for the lives of their sons and daughters. Because the many people of color I love, too, struggle to raise their children healthy and happy and productive and in love with themselves in a world that devalues them and “encodes crime and drugs and lust and danger on their bodies,” (as Joyce captured so perfectly and tragically). Because there are those in this world that will desperately and unflinchingly and dispassionately explain away their murders as the result of anything other than racism. Because these are, quite literally, matters of life and death. Who was I to be called sister/friend/ally if I was complicit in any way with shielding anyone from these truths? And so many, many more.
I don’t hate white people – or myself. I do not operate out of a sense of guilt. I don’t have some blind or romanticized or misappropriated love for people of color. And though as a sociologist I am trained to examine the social forces that impact people’s lives, I am never blinded from recognizing the power of personal responsibility, of using personal agency to direct the course of our lives positively, to the best of our abilities as people. As I recently told my sister, I am only doing what I believe is just and right, and I’m never going to stop. In that way, I’m certainly a product of the background I share with my siblings, who are giving, kind, wonderful, beautifully-intentioned people. We are each the product of our parents, who taught us to live out our integrity by their example.
In riding the wake of these personal reflections I came to a sad conclusion: that many of the white people I care about in my life will love me (hopefully) in spite of what I do, but maybe never for it. I know the more fearless I become, the more of a problem I am. Even if there is no direct confrontation, the very way I life my life may be experienced as an implicit challenge. But, as I’ve learned through personal experience in the past, the challenges of our lives often create potentialities.
I think of what DuBois wrote about the famous abolitionist John Brown, written into history as a crazy, fanatical murderer, put to death for his criminal actions in working toward the cause of justice. DuBois wrote that as people at the time watched his trial unfold “wider and wider circles were beginning dimly and more clearly to recognize that his lawlessness was in obedience to the highest call of self-sacrifice for the welfare of his fellow men. They began to ask themselves, What is this cause that can inspire such devotion?” I often meditate on this thought. I try to hold onto the hope that in continuing to seek and speak truth and work toward justice, even as I pay different costs for doing so, some might ask “What is this cause that can inspire such devotion?”
I’m no John Brown. No. But I will stand forever, side-by-side, with all my brothers and sisters in the struggle, whoever they may be.
~ Jennifer Mueller is a PhD Candidate in Sociology at Texas A&M University.
The “Un-Fair Campaign,” a public awareness campaign about racism, is generating some discussion. In light of the recent video from BYU (see previous post), this campaign makes a lot of sense and is quite timely. The tag line is: “It’s hard to see racism when you’re white.” The idea behind the campaign: if we recognize racism, we can stop it.
The focus of the campaign is very clearly on white people and this makes sense given the demographics of the region where the campaign is posting billboards. The Twin Ports (Duluth, MN and Superior, WI) is a predominantly white community (89%).
The campaign is the work of several organizations committed to racial justice in the Twin Ports area, and grows out of a recent Knight Foundation report, called Soul of the Community. In a three-year study detailed in the report, researchers found that people in this region were less likely to say that it’s a good place for racial and ethnic minorities, immigrants, than those in comparable communities elsewhere. Based on these findings, anti-racist activists in the area are trying to change things through the “Un-Fair Campaign.” Here’s a brief description from the campaign’s website:
People of color experience incidents of racism every day, and they have long asked “when will white people in our community stand up and speak out about racism?” This campaign is part of a response to that question. Racial justice will never be achieved until we as white people address white privilege and work to change it.
The insight that “it’s hard to see racism when you’re white,” has been a central message here at this blog for some time, so perhaps not a new or controversial idea for regular readers here.
But the campaign (which just launched January 24) has already generated some heated backlash from whites who are not too keen on the ideas of having their whiteness pointed out to them, much less learning to notice white privilege or acknowledge racism.
The (white) mayor of Duluth has received death threats because of the campaign, and according to one account (h/t Lisa Albrecht, Assoc Prof, U of MN, member of leadership team of SURJ), other activists involved in the campaign are enduring a daily barrage of threatening emails and phone messages suggesting she should leave town, be raped because she ‘hates white people.’ And, of course, the campaign is getting a lot of play on the usual white supremacist sites.
The question the campaign – and the white backlash against – raises a perennial one for those interested in racial justice: how do you get white people to address white privilege and work against it? The Un-Fair Campaign is an innovative approach to this persistent dilemma. The next challenge will be how to use the backlash to further the cause of racial justice.
Alexandra Wallace, the student who posted the racist YouTube video about Asian students, is withdrawing from UCLA. University administrators at UCLA opted not to discipline her. Wallace apologized, called the video a mistake and is leaving the university amid what she says are death threats. The national conversation sparked by this video has focused on whether the video was racist or not (uhm, yes) and whether the students’ speech constitutes “free speech” and what right universities and colleges have to regulate such speech. Predictably, there’s a raft of response videos, including this one with over 2.5 million hits. The latest twist is the focus on death threats against Wallace as the real harm here, not the supposedly “trivial” racism of her video (this is the popular take over at Stormfront and in a few comments on this blog). Of course death threats are wrong, and should be condemned (even when they’re described by local police as “more annoying than threatening”).
The question I want to pose for readers this morning is this: is redemption possible for Alexandra Wallace? And if so, what would it look like?
I agree with @AngryAsianMan when he writes:
I’m actually a little bummed that she’s leaving UCLA. I would have loved to see her continue her education — in more than just political science — and learn a thing or two about co-existing with fellow “Americans” — yes, Asians — in the UCLA community, having to make those walks of shame across campus while forever known as the “ching chong ling long ting tong” girl.
I’m a little bummed, too. By leaving UCLA and citing “death threats,” this young white woman has re-cast herself as a victim of racism rather than a perpetrator, which is a pretty amazing slight-of-hand given that video. Given her abrupt withdrawal from UCLA, the re-frame as a white “victim” in this story, I’m not optimistic that she’ll learn from this experience, which she called a “mistake.”
In fact, if I had to predict an outcome, I’d say that Wallace will probably go on to a reality show of some kind and become a darling of the far-right and white nationalists (as she already appears to be). I think it’s too bad that one of the unintended consequences of the digital era is that mistakes of a 20-year-old can reverberate so widely and so quickly, and that they can live on forever. For any of us who have lived well passed our twentieth birthday (a couple of times), it’s truly cringe-worthy to think about our younger, often mistake-filled selves being endlessly available online.
I think there’s another scenario possible for Alexandra Wallace.
She could enroll in another school, maybe to study sociology at UC-Santa Barbara or UC-San Diego, and learn about the legacy of racism that’s been handed down to her. Maybe she’d even decide to change her name to distance herself from that legacy and this controversy.
I imagine that she would spend a few years reading her way through this list of books and articles, and spend her other time watching these documentaries. Then, she’d go on to start a series of workshops for college students called “Unlearning Racism” and “Using YouTube for Good and Not Evil.” Or, maybe she’ll start a speaking tour with other whites busted for their own racism online, talking about what they’ve learned from their mistakes. Or, maybe she’d make her own documentary about white college students working on their own racism.
Or, perhaps inspired by reading Ruth Frankenberg and bell hooks, she’d decide to follow in their footsteps and go on to graduate study at UC-Santa Cruz in the History of Consciousness program, where she’d take a seminar with Angela Davis. When she finished at UC-SC, she’d go on to write books and articles about white racism.
I believe that redemption is possible for Alexandra Wallace, but it’s going to take more – much more – than an apology and calling this video a “mistake” and withdrawing from school as a victim. What she’s got to do is somehow bring herself to see this as an opportunity to learn some of the deep lessons about racism that she’s clearly missed in her 20 years. This series of events could turn into purposeful work and a contribution to society if Alexandra Wallace decided to use her energy working against the corrosive legacy of racism.
It could happen.
Over at Dr. Boyce’s fine blog, Dr. Julianne Malveaux (President – Bennett College and economist and founder of Last Word Productions, Inc.) has some interesting comments on positive aspects of Black Americans surviving and thriving drawing on her latest book, Surviving and Thriving: 365 Facts in Black Economic History.
(Photo: from her website here)
A prolific book and article writer on racial issues (USA Today, Black Issues in Higher Education, Ms. Magazine, Essence Magazine, the Progressive), in this commentary Malveaux makes some key points about progress under great oppression for African Americans. First she notes the data on the dismal conditions that systemic racism has brought:
When I look at the data that define the reality for African Americans in the economy, I am often alarmed and discouraged. One in four African American lives in poverty. Nearly one in three is out of work. . . . This is hardly the first time African Americans have experienced disproportionate pain.
But in spite of these and many other disturbing statistical data, she reminds us all that
even in harsh times African Americans have been more than survivors, we have been thrivers. We have made it despite horrible conditions, despite unfairness, despite racism. The playing field has never been level, and yet we have played on the slanted field, returning, returning, and sometimes winning.
She discusses numerous cases of those who have survived and thrived against high odds. Here are just a few:
Madame C.J. Walker is on the book’s cover, and everyone knows about this first self-made woman millionaire in the United States, but few know of Maggie Lena Walker, the woman who started the Penny Savings Bank in Richmond, Virginia. . . . The most powerful acts of economic history, acts at our foundation, were those African Americans who bought their own freedom. . . . I wrote my book because everyone needs to know about self-emancipation, about the will and the tenacity of people of African descent.
After noting too how enslaved African Americans not only bought their own freedom but that of relatives, Malveaux ends her commentary with a timely call for yet more collective efforts:
And so we need Kwanzaa now more than ever. We need the principle of Ujamaa – cooperative economics. The statistics tell a grim story about our status, but our history is a compelling reminder that in good times and in bad, African Americans have survived and thrived.
I have recently heard Malveaux speak at the U. Pittsburgh conference on racism issues last summer. If you get the chance to hear her, I encourage you to do so. She is one of the powerful thinkers and speakers on race and racism issues in the US today.
Thinking about her book and comments, I would suggest this: They say that eternal vigilance is the price of liberty, but it seems that eternal organization may be even more important.
There is interesting new research just published about journalists and racism in the production of news. The research is reported in an article, “Coming to Terms with Our Own Racism: Journalists Grapple with the Racialization of their News,” by Emily Drew, Assistant Professor at Willamette University, and appears in the October issue of Critical Studies in Media Communication (behind a paywall).
It came as something of a surprise to me to learn that from 1990 to 2005, 28 major metropolitan newspapers in the United States sought to grapple with race relations and racism by devoting significant time, staff, and financial resources to launching systematic examinations of the ‘‘state of race.’’ (p.2)
photo credit: mfhiatt
Drew’s research was well-designed. She interviewed 31 of the editors and writers who brought their newspaper’s race series into being. In this research, she argues that explicit and intentional ‘‘racial projects’’ can foster antiracist consciousness in their producers and promote changes in news production. (p.3)
Specifically, she examines how a journalistic project that was seemingly about ‘‘them’’ (society), ultimately became about ‘‘us’’ (news media). Drew found that as journalists sought to ‘‘discover the facts’’ about how racism manifested in their communities, they began recognizing its manifestations in their own profession. As one editor put it, her paper’s race series, ‘‘challenged us to go beyond the rhetoric and hold up a mirror, an honest mirror . . . one that was not tainted by our own thinking that we were too sophisticated to be part of that.’’ (pp.2-3). Here is one of her respondents, explaining the change:
“We thought we were reporting on ‘them’ . . . those people, and organizations, and institutions that were still disenfranchising racial minorities. As it turned out, racism was about ‘us’ in the media, our news production, our editorial decisions and our own lack of diversity. (Editor of a ‘‘Race Series’’ at a major U.S. newspaper)” (p.1)
Returning to Drew’s analysis of this process, she writes:
“In the process of investigating how ‘‘new racism’’ operated in their local communities, journalists began engaging in a reflexivity, one that illuminated the need to probe their own institution’s relationship to race and racism. Most interviewees indicated that analyzing the media — let alone their own newspaper — was not a part of their agenda or design when they first began. But once the series began publication, community responses and discussions in the newsroom meant they could not avoid examining the racialization of their newsroom. As one interviewee noted, newspapers across the country, for 20 years, had been ‘‘guilty of their own sort of ‘benign neglect’ towards race as a newsworthy issue’ ” (p.8).
She concludes by talking about the dismay that some of the white participants in her research expressed about the lack of opportunity to address race:
Having undergone significant learning through the race series, one white journalist expressed tremendous frustration at the lack of opportunity wite people have to learn and grow. ‘‘There is not a forum in which we can discuss race, genuinely, with people listening. How can we have such a risky and honest [conversation] without a reason?’’ he asked. When white people have reason, and people of color have safe opportunities to address race and racism with openness and intentionality, they interrupt the mechanisms of racism that socialize people into blindness and silence about the structures of privilege and oppression” (p.16).
There are a number of things to note about this study, perhaps foremost is the focus on the process of news production which is often lamented for its role in the production of racist images, but too little studied. I also appreciate the nuance here in examining people who are “well-meaning” and filled with “good intentions” not to replicate racism, yet find themselves in an occupation and industry which does this in many unexamined ways.
If you’d like to read more about racism in the production of news, I recommend Pamela Newkirk’s Within the veil: Black journalists, white media. (New York, NY: NYU Press, 2000) and Darnell M. Hunt’s Channeling Blackness: Studies on Television and Race in America (NY: Oxford UP, 2004).(H/T to @dr_grzanka for that second ref.)