Zack Vayda and "White Fragility"
What I liked:
One of the issues I’ve found within myself and other white people is seeing just how difficult it is for us to extend ourselves to empathize and appreciate the struggles other groups of people experience in their day-to-day lives. Simply put, there are so many reasons we (white people) do not need to push ourselves to be aware of others:
Our lives are comfortable, and to ask questions would risk that comfortability.
Most of us do not interact on a meaningful level with minority groups on a daily basis, so the issue is one step removed.
The issue of race and racism seems so vague and monstrous that we believe there is nothing we can do to make a genuine difference, so we think we’re better off not burdening ourselves.
In short, when we look for reasons to not push ourselves to see another person’s life experience, we will find several.
When a concept seems too large to comprehend, the only way to move forward is to remove as many barriers as possible, which is exactly what DiAngelo does in White Fragility. DiAngelo is white, she is an academic lecturer on race and racism in the workplace, and she is writing specifically to white people about white people. In other words, white people see her as someone who understands the white experience, someone who is qualified to speak on the subject, and someone who will spend her time writing specifically to our egos. For the record, these “qualifications” should not be necessary for white people to extend themselves to empathize with others, but as DiAngelo discusses, white fragility is so entrenched and subconscious in our psyches that the only way for us to learn and grow is if we feel safe and comfortable.
To further bridge the gap, DiAngelo spends considerable time clarifying the definitions of important, often misconstrued concepts, such as the difference between the words “prejudice,” “discrimination,” and “racism.” She explains that it starts with prejudice, a subconscious, psychological term that we all experience whether we like it or not. When I see someone different from myself in any way, I will reflexively notice the differences. As I am human, there is nothing I can do about that. Discrimination is the next step. Discrimination is made up of overt actions or speech used to further separate ourselves from people that are different from us. Discrimination ranges from a backhanded comment made in passing to an act of violence and extreme hate such as lynching. The urge to discriminate is human. The good news is we have some control over out individual discrimination, but the bad news is part of our subconscious brain looks for reasons to excuse and verify our discriminatory actions; When we see others that are “more like us” expressing the same discrimination, we will believe such actions are acceptable. Finally, there is the term racism: “When a racial group’s collective prejudice is backed by the power of legal authority and institutional control, it is transformed into racism, a far-reaching system that functions independently from the intentions or self-images of individual actors.”
This is why it is possible for white people to be racist while minority groups cannot. After the civil rights era in the 50’s and 60’s, for example, it was the white institution that had complete control to decide exactly what and how many rights the black community would be given. At no time did black people have the power to take anything from white people. That is racism.
With this definition of racism, many viewpoints are challenged:
It is prejudice and discrimination (and wrong) when a white boy is bullied by black kids in a predominantly black school, but it is not racism.
I am not racist because I am white, but I can contribute to the white, racist system that runs this country (and most of the world) because I am white.
“Everyone has prejudice, and everyone discriminates. Given this reality, inserting the qualifier “reverse” is nonsensical.” - DiAngelo
Racism is an institution. The people that benefit most from racism are those in charge of the institution, the ones at the very top of every food chain. They benefit most because, while poorer, less priviledged white people and people of color fight over who feels the most suppression and discrimination, those in power only gain more power. DiAngelo writes, “If poor whites were focused on feeling superior to those below them in status, they were less focused on those above.” This is the most simple and beautiful lesson DiAngelo brings to light: The only thing that divides the 99% (us) is the 1% (them). We, as white people, should be furious that those in power believe they can blindside us so completely. We should not put up with it. We should prove, to ourselves and to others, that no one pulls our strings, and we can do that by using what power we have, not to move ourselves further away from people different from us, but to bring ourselves closer and make as many meaningful connections as possible. That is the way forward.
What I didn’t like:
Through and through, DiAngelo is a scholar. Her thoughts are precise, structured, and verbose. However, having a scholarly voice can have its drawbacks, particularly when it comes to topics rife with emotions and feelings. DiAngelo intentionally leans away from using language that evokes emotions. She does this specifically because she is writing to white people. DiAngelo explains that, in the workshops she leads on race in the workplace, it can take little to nothing to trigger a white person into an array of defensive maneuvers if they feel personally affronted. She says her groups can talk all day about the racism and discrimination that lives “out there” in the world, but the moment the discussion focuses on individuals in the room, a single wrong look can promptly cease any meaningful discussion. This is why DiAngelo sticks to such clinical vernacular, because she knows any one word or phrase that borders on emotion could cause a white reader to slam the book shut and never return to it.
Perhaps it is a necessary evil in the hopes that white readers will make it a little further into the book and learn a little more, but, nonetheless, it is dispiriting that emotion must be removed from a social justice issue that is so deeply rooted within emotions and lived experiences. In some ways, this is yet another iteration of systemic racism; white people have the luxury of learning about racism from a purely academic standpoint, while people of color feel it on a visceral, emotional level every day of their lives.
What I’d recommend:
DiAngelo has dozens of years of experience finding ways to reach white people about a very sensitive topic, which is why I believe this book has the most potential to change perspectives and, therefore, lives. If you are in full support of racial equity but have found it hard to find a foothold in this vast discussion, this book is for you. If you want to be able to hear and receive constructive criticism without succumbing to your white fragility (which we all have, by the way), this book is for you. Simply put, if you are white, this book is for me and you.