White Fragility Buchzusammenfassung - das Wichtigste aus White Fragility

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Zusammenfassung von White Fragility

Name: White Fragility
Rating: 4.3 (256 reviews)
Author: Robin DiAngelo

Robin DiAngelo

Why It's So Hard for White People to Talk About Racism

4.3 (256 Bewertungen)

33 Min.

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White Fragility
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What’s in it for me? Learn about the factors underlying white people’s discomfort with talking about racism.

For many white people, there are few labels that are more undesirable or likely to cause offense than “racist.” When the racial dimensions of someone’s words or behaviors are challenged, the mere hint of a suggestion of the term can be enough to provoke anger and defensiveness.

This reaction is so common that it needed a new term: white fragility. On the surface, it appears to just be a form of oversensitivity. But if we dig deeper, we’ll see that it’s a complex phenomenon that can be broken down into a series of components.

In going through these components of white fragility, we’ll be focusing mainly on race relations between white and black people in the United States, but there are lessons that will be applicable to other relations and societies as well.

In these blinks, you’ll learn

the differences between racism, racial prejudice and racial discrimination;
the reason being a called a racist has come to be seen as a defamation of character; and
the ways in which fundamental American ideologies shape people’s understandings of racism.

Race is a social construct that attempts to resolve a fundamental contradiction in American society.

White fragility involves both a misunderstanding and a denial of the true nature of racism in American society. This misunderstanding and denial both reinforce that racism and grow out of it. Thus, to understand white fragility, we must first understand racism, which, in turn, requires us to understand race.

Contrary to popular belief, race isn’t a genetic reality. That may seem counterintuitive because of the physical differences between people of different races, such as their skin colors and eye shapes. But these differences do not reliably correlate with underlying genetic variations between people. They’re superficial differences that simply reflect the geographies to which people’s ancestors adapted.

Rather than a biological truth, race is a social construct – a set of ideas created within a particular culture that guides people’s thoughts and actions. The social construct of race teaches members of society to see and treat certain groups of people in certain ways, which, in turn, serves particular functions within that society. To understand race is therefore to answer the question, “What function does the construct serve?”

In the United States, race has historically served the function of resolving a contradiction at the heart of the country’s foundation. On paper, the creation of the United States was inspired by an ideal of equality between people. In reality, it was built on extreme inequalities – one of which was between slave-owning people of European descent (European Americans) and enslaved people of African descent (African Americans).

To reconcile this contradiction, many eighteenth-century European Americans turned to race science – a form of pseudoscience that claimed African Americans were naturally inferior to certain groups of European Americans, who were naturally superior. From this false premise, they then argued that African Americans deserved fewer rights than European Americans, who, by the same token, deserved certain privileges. Inequality between the two groups was therefore natural and justified, they concluded.

Of course, this was a very self-serving argument. It provided the European American elites with a convenient excuse for their enslavement of African Americans, from which they derived considerable benefits, such as a cheap source of labor and a way of dividing poor people against each other through racial divisions, which prevented them from uniting and rising up against the elites.

It’s within this context that the racial designations of “black” and “white” emerged, which we’ll turn to next.

The terms “black” and “white” denote shiftable, historically shaped markers of social superiority and inferiority.

Designating people as “white” or “black” might seem fairly straightforward: white people are of European descent; black people are of African descent. But this distinction actually has a complicated history, and it has evolved over time.

Originally, the term “white” only applied to certain ethnic groups from Europe. For instance, in the early nineteenth century, Irish and Italian Americans were excluded from the category.

Racism must be distinguished from racial prejudice and discrimination, and it must be understood as a systemic problem.

To understand racism, we need to differentiate it from racial prejudice and discrimination.

To say that you’re racially prejudiced against another person means that you prejudge him on the basis of the racial group to which he belongs.

Historical developments in the 1950s and 1960s led to a simplistic understanding of racism.

Two significant developments helped give rise to the misunderstandings and denials of racism that underlie white fragility.

The first was the civil rights movement of the 1950s and 1960s, when black activists and their white allies fought for black people to have equal rights in American society. In the South, they were met with violent repression from self-identified white supremacists, who openly espoused the racist belief that white people were superior to black people and deserved to have more power than them.

White people develop assumptions that allow them to absolve themselves of racism.

Equating racism with individual immorality results in white people developing assumptions that shield them against any potential accusation of racism. Here, we’ll go through some of the main assumptions, formulating each one in terms of an “I” statement and drawing out its implicit logic.

Some of these assumptions represent an extension of the racism-equals-immorality equation. For example, confronted with a charge of racism, some white people make the following assumption: “I didn’t intend to be racist, so my words or actions couldn’t have been racist,” since racism is an immoral act, and immoral acts are intentional. Here’s another one: “I’m a good person, so I can’t be racist,” since only bad people do bad things, and racism is a bad thing.

White people’s racial prejudices have disguised themselves in race-neutral language.

In contemporary American society, it’s no longer socially acceptable to openly express racial prejudices. As a result, white people have camouflaged these prejudices in race-neutral language, which has made prejudiced thinking difficult to detect and rendered it largely unconscious.

Consider the neighborhoods that Americans live in. Many of them are predominantly inhabited by one race or another – to the point where they can be called “white neighborhoods,” “black neighborhoods,” “Latino neighborhoods” and so forth.

Although they may experience hardships in their lives, white people also enjoy certain privileges due to being white.

In our exploration of white fragility, we’ve now arrived at a concept that is both a stepping stone and a stumbling block: white privilege.

Many white people bristle at the term. “What do you mean, ‘privilege’?” they’ll say. “I’ve had it tough too!” And then they’ll tell you about the various hardships they’ve experienced.

White privilege implicates white people in systemic racism, which inevitably leads them to develop racial biases.

We’ve looked at two examples of white privilege, but there are many other ways in which white people benefit from their whiteness. An overview of all of them would be too much to cover, but let’s still draw out some important implications from the two already covered.

The first is that the advantages that constitute white privilege rely on the continued dominance of white people over people of color through their retention of control over institutions of power. For example, why are white people held up as the predominant exemplars of American culture?

White fragility is bound up with the American ideologies of individualism, meritocracy and objectivity.

There are a few other assumptions that play important roles in the formation of white fragility and lead people to deny the existence of racism and racial prejudice. Each of these assumptions builds on one of American society’s predominant ideologies, which are the systems of ideas and ideals through which a society understands and justifies itself.

Two of these ideologies are closely related. The first is individualism, which holds that individuals can determine their own destinies without influence from the society around them, the circumstances into which they were born or the groups to which they belong. The second is meritocracy, which holds that people get what they deserve, based on the merits of their skills and efforts.

The components of white fragility provide white people with a comforting, but also flimsy, psychic defense mechanism.

What happens when you take white people’s equation of racism with immorality and combine it with their desire to think of themselves as good people, along with their unconscious racial prejudices, unexamined racial privileges, unquestioned assumptions about racism, unawareness of the impacts of racism on the lives of people of color, camouflaged racist behaviors and fundamental ideologies that lead them to deny that racism even exists?

You get a powder keg waiting to explode at the mere suggestion of the words “race,” racist” or “racism.”

White fragility reinforces racism by preventing it from being challenged, examined and addressed.

At one of the anti-racism workshops the author co-led, she encountered a woman who was raised in Germany before moving to the United States, where she’d lived for 23 years.

In the German town where she grew up, she said there were no black people, and the ideas of race and racism were simply never taught to her.

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Worum geht es in White Fragility ?

White Fragility (2018) aims to do exactly what its subtitle says: to explain why white people find it so difficult to talk about racism, particularly within an American context. The answers are surprisingly complicated and illuminating, as they tie together some of the darkest strands of American history with the most fundamental ideologies of American society.

Wer White Fragility lesen sollte

White people who feel uncomfortable talking about racism
People of color who wonder why white people are so uncomfortable talking about racism
Antiracism advocates who want to better understand that discomfort

Über den Autor

For more than 20 years, Robin DiAngelo has been a consultant and educator on the issues of racial and social justice. She has facilitated many workshops dedicated to both issues and written many articles and books about them, including What Does It Mean to Be White? Developing White Racial Literacy. Currently a lecturer at the University of Washington, she was formerly a tenured professor of multicultural education at Westfield State University.

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