Political Ethnicity

"This tribe called "women of color" is not an ethnicity.  It is one of the inventions of solidarity, an alliance, a political necessity that is not the given name of every female with dark skin and a colonized tongue, but rather a choice about how to resist and with whom." - Aurora Levins Morales

Jose Antonio Vargas on Immigration

Instead of watching the presidential debates tonight, I'm reading this article, something that lets me think about immigration rather than be filled with anger toward the two men "debating" and avoiding answering questions.

Quotes from Jose Antonio Vargas' Time Magazine article called "Not Legal, Not Leaving:"

• I am now a walking conversation that most people are uncomfortable having. (Pg. 1)
• The probusiness GOP waves a KEEP OUT flag at the Mexican border and a HELP WANTED sign 100 yards in, since so many industries depend on cheap labor. (Pg. 2)
• Of all the questions I've been asked in the past year, "Why don't you become legal?" is probably the most exasperating. But it speaks to how unfamiliar most Americans are with how the immigration process works. (Pg. 3)
• For all the roadblocks, though, many of us get by thanks to our fellow Americans. We rely on a growing network of citizens — Good Samaritans, our pastors, our co-workers, our teachers who protect and look after us. As I've traveled the country, I've seen how members of this underground railroad are coming out about their support for us too. (Pg. 6)
• Though roughly 59% of the estimated 11.5 million undocumented immigrants in the U.S. are from Mexico, the rest are not. About 1 million come from Asia and the Pacific Islands, about 800,000 from South America and about 300,000 from Europe. (Pg. 6)
• According to the Office of Immigration Statistics at DHS, 86% of undocumented immigrants have been living in the U.S. for seven years or longer. (Pg. 7)
• There are no overall numbers on this, but each day I encounter at least five more openly undocumented people. As a group and as individuals, we are putting faces and names and stories on an issue that is often treated as an abstraction. (Pg. 7)

• Technology, especially social media, has played a big role. Online, people are telling their stories and coming out, asking others to consider life from their perspective and testing everyone's empathy quotient. Some realize the risks of being so public; others, like me, think publicity offers protection. (Pg. 8)
• I am still here. Still in limbo. So are nearly 12 million others like me — enough to populate Ohio. We are working with you, going to school with you, paying taxes with you, worrying about our bills with you. What exactly do you want to do with us? More important, when will you realize that we are one of you? (Pg. 9)

Lecture: Race and Whiteness within Vegan Philosophy

I attended two of Breeze Harper's talks as part of the Campus EcoFeminism Summit, an event I am glad to know will be continuing annually. I learned a lot from attending her keynote speech and her less formal vegan meet n' greet event earlier in the day. What it means to be a good environmentalist today is to buy more things: a hybrid car, organic veggies, expensive gadgets. Along these lines, I'll admit: never before had I explicitly considered where race and class belong in the discussion of veganism.

Breeze Harper was the summit's keynote speaker with speech called: “Race and Whiteness within Vegan Philosophy: Critical Race Feminist Reflections from the Sistah Vegan Project.” Breeze's main point was that mainstream veganism has been presented by and for a narrow segment of race and class (white middle-class); many authors don't acknowledge that they are white and middle to upper class. She suggested that many (white) people in the United States have a racial literacy from the '50s where racism = segregation and overt violence like lynching. The view of our society as “post-racial” (“we're not racist, we have a black president”) covertly encourages race- and class-neutral attitudes, and does more harm than good.

Breeze talked a lot about privilege: it's like being born on second base when you think you started at bat. She argued that there isn't a good understanding of how whiteness and racism work in veganism, and many popular books are laden with unacknowledged privileges: don't be a cheapskate, buy all organic foods! (Well, what if there isn't a Whole Foods in your backyard, or you don't have a car to drive to one, or the money to afford their high prices?) Without knowing where we're at in terms of race, class and gender and the historical contexts of which we're a part, we can't see how these things shape our relationship to nature.

The path to addressing these issues will hold anti-racism as a central tenant and include reflection about our own privileges. To learn more about her work, visit the Sistah Vegan Blog. She also mentioned further reading: Lee & Lutz: Situating "race" and racisms in time, space, and theory and Eduardo Bonilla-Silva's Racism Without Racists.

What it feels like to be white...

I'm starting to realize that if I'm going to write it's going to have to be intentional and sometimes forced if I want to write a lot (which I do). So here goes:

I've been dealing with a lot: trying to become part of a new culture, make new friends, create a new home, and learn the ways these things work around here. Before I moved to Buffalo I knew only a few things about it: that it snowed a lot and that it was a poor city. Being from the suburbs of Chicago, daughter of a upper-middle class white family, I didn't have very much interaction or experience with American poverty. Most of what I understand of poverty has come from international travel (mostly which has been service projects).

Buffalo is 1/3 poor, 1/2 black, and the office I work in is all men. As an upper-middle class white woman, that's a lot of difference, and I feel it every day.

My writing prompt for tonight is an essay I came across while reading the book Full Frontal Feminism by Jessica Valenti called White Privilege: Unpacking the Invisible Knapsack by Peggy McIntosh.

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McIntosh approached the issue of race through her relationship with male privilege. "If men want to deny (or do not accept) their privilege, there might be a similar situation with race," seems to be her initial thinking on exploring this issue:

"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."

Eventually her 'untutored way' resulted in a list of 50 effects of white privilege such as:

" 6. I can turn on the television or open to the front page of the paper and see people of my race widely represented."

and

"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."

and

"21. I am never asked to speak for all the people of my racial group."

These specific and relatable examples really bring it home for me. It's fairly commonplace for me to hear privilege being talked about abstractly, philosophically, but I think it's rare to be framed in a way that I can reflect on in my daily life.

McIntosh later suggests that we could take a next step and distinguish between positive and negative advantages of privilege and become "distressed" when those negative (i.e. "unearned") advantages are apparent. Though, "[d]isapproving of the system won't be enough to change them."

"To redesign social systems," she writes, "we need first to acknowledge their colossal unseen dimensions."

Here is her conclusion:

"Although systemic change takes many decades, there are pressing questions for me and, I imagine, for some others like me if we raise our daily consciousness on the perquisites of being light-skinned. What will we do with such knowledge? As we know from watching men, it is an open question whether we will choose to use unearned advantage, and whether we will use any of our arbitrarily awarded power to try to reconstruct power systems on a broader base."

Perhaps we confused privileged whites can start by looking toward feminist men/allies who work daily to recognize unequal privilege among their peers.

For now, I'm at least getting used to feeling my race. When I'm the only white person on a bus half-full of people, I feel it. When I get looked at differently by police, I feel it. I'm starting to realize and break down judgments I have that arise in an unconscious/conditioned manner. Being underprivileged as part of my gender I feel that friction more and am more likely to speak out against it, and I will try to think about how to take these responses to dealing with racial and class privileges I experience here in Buffalo as well.

For the full article click here.

Other quotes I thought were good but I didn't integrate in the writing:

• "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."
• "The pressure to avoid it is great, for in facing it I must give up the myth of meritocracy."
• "Many, perhaps most, of our white students in the United States think that racism doesn't affect them because they are not people of color; they do not see "whiteness" as a racial identity."