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White privilege can be often overlooked and poorly understood in academic medicine, by those who wield it, and by those who suffer from its deleterious effects. Dr. Peggy McIntosh, a leader in research on equity and diversity in education, described white privilege as a set of unearned benefits that white people have based on being born white in a culture that favors the white race. White people have privilege because it was given to them by other white people, and it was taken by claiming superiority over people of color, starting before the European colonizations of Africa, Asia, and the Americas, and continuing through the present day. Many white people come from impoverished communities, suffer from socioeconomic disadvantage, and struggle with unemployment. They may also suffer from inadequate housing and limited education. Because they are white, they still benefit from privilege and positive stereotypes associated with light skin color. As our nation reckons with the murders of unarmed Black people by police, recognizing that  many white people have been allies and agents of change forBlack and other minority people, discussing how the power of white privilege can be shared is needed. The authors discuss the power of white privilege and how that power can be shared to promote change in academic medicine.

This paper argues that stoicism as a central element of whiteness shapes, controls, and ultimately limits the experience and expression of emotion in public space. I explore how this may play out in particular medical settings like hospitals in Aotearoa New Zealand. I argue that working in conjunction with other values of whiteness identified by Myser (2003)-hyper-individualism, a contractual view of relationships, and an emphasis on personal control and autonomy-this makes hospitals emotionally unsafe spaces for Māori and other groups who place high importance in the collective sharing of emotion. Using death and bereavement as an example, I suggest that challenging and addressing stoicism in the structure and performance of whiteness in hospital settings may provide an important point of entry for anti-racism measures and health equity.

Objective: To explore what it might mean to be a white psychiatrist working in a white culture., Conclusions: Inequalities and power imbalances are maintained by person-blaming and the invisibility of structural inequality. Opportunities to recognise the effects of being privileged and working within a medical culture that compounds such inequality may be squandered without curiosity and action.

Lesbians have limited visibility or representation in educational research, and there has been even less consideration of the ways that lesbians' experiences are racialized. Using a methodological approach that entwines Karen Barad's concept of queer temporalities with Kimberlé Crenshaw's discussion of single-axis intersectionality, this paper uses critical autoethnography to offer narrative examinations of the author's queerness as constantly enmeshed with her Whiteness. The author considers the degrees to which being situated in the socio-politically conservative U.S. South have influenced her experiences as a queer lesbian academic, even as White privilege has, intentionally and unintentionally, shaped her scholarship.

In this essay, I reflect on some of the ways racial privilege influenced my experience as a white physician in training. While white Americans often think of "racism" as a social construct primarily affecting people of color, "racism" is a system of both racial disadvantage as well as reciprocal racial advantage. Medical professionals are increasingly aware of how social determinants of health lead to important health disparities, however white physicians seldom ask how their own racial privilege reinforces a white supremacist culture and what effects this may have on our patients' health. Drawing attention to the powerful legacy of racial discrimination in medical institutions, I call on other white physicians to name their privilege in order to dismantle the systems that propagate racism in our profession., Competing Interests: Conflicts of interest: author reports none., (© 2018 Annals of Family Medicine, Inc.)

Social scientists have traditionally argued that whiteness-the attribute of being recognized and treated as a White person in society-is powerful because it is invisible. On this view, members of the racially dominant group have the unique luxury of rarely noticing their race or the privileges it confers. This article challenges this "invisibility thesis," arguing that Whites frequently regard themselves as racial actors. We further argue that whiteness defines a problematic social identity that confronts Whites with 2 psychological threats: the possibility that their accomplishments in life were not fully earned (meritocratic threat) and the association with a group that benefits from unfair social advantages (group-image threat). We theorize that Whites manage their racial identity to dispel these threats. According to our deny, distance, or dismantle (3D) model of White identity management, dominant-group members have three strategies at their disposal: deny the existence of privilege, distance their own self-concepts from the White category, or strive to dismantle systems of privilege. Whereas denial and distancing promote insensitivity and inaction with respect to racial inequality, dismantling reduces threat by relinquishing privileges. We suggest that interventions aimed at reducing inequality should attempt to leverage dismantling as a strategy of White identity management., (© The Author(s) 2014.)

Accumulated evidence has demonstrated that social position matters for health. Those with greater socioeconomic resources and greater perceived standing in the social hierarchy have better health than those with fewer resources and lower perceived standing. Race is another salient axis by which health is stratified in the U.S., but few studies have examined the benefit of White privilege. In this paper, we investigated how perceptions of inequality and subjective and objective social status affected the health and well-being of N = 630 White residents in three Boston neighborhoods lying on a social gradient differentiated by race, ethnicity, income and prestige. Outcomes were self-rated health, dental health, and happiness. Results suggested that: neighborhood residence was not associated with health after controlling for individual level factors (e.g., positive ratings of the neighborhood, education level); objective measures of socioeconomic status were associated with better self-reported and dental health, but subjective assessments of social position were more strongly associated; and White residents living in the two wealthiest neighborhoods, and who perceived Black families as welcome in their neighborhoods enjoyed better health than those who believed them to be less welcome. However, those who lived in the least wealthy and most diverse neighborhood fared worse when reporting Black families to be welcome. These results suggest that White privilege and relative social position interact to shape health outcomes., (Copyright © 2014 Elsevier Ltd. All rights reserved.)

Whiteness has a kind of non-verbalized contract, in other words, a narcissistic pact whose main purpose is to maintain the economic and symbolic privileges of white people and to exclude black people. This research is in the field of Applied Linguistics, inside the large field within Language and in the subarea of Portuguese Studies for Speakers of Other Languages. In fact, this research aims to analyse racism and language taking the Provoking Elements (PEs) used in the oral test of Celpe-Bras (Certificate of Proficiency in Portuguese for Foreigners) focusing on 20 PEs from the edition of the first semester of 2005. [ABSTRACT FROM AUTHOR]

The article explores the meaning of the term white and its connection to humanity. Topics discussed include the use of the term to describe physical attributes particularly human skin color, its common collocations to describe population demographics, and brief details about its use to distinguish lineage and race and discourses involving the phrases white supremacy, white privilege, and white nationalism.

The article suggests that Whiteness is a critical, albeit often overlooked, component of U.S. racism and consequently a major contributor to broader U.S.-based social inequalities and health inequities. Topics discussed include unexamined phenomena associated with the relationship between Whiteness and population health, influence of the history of differential U.S. immigration policy on White racial construction, and the need to address Whiteness to disempower systemic racism.

To explore predictors of variations in White parents' racial socialization messages, we collected data on racial socialization practices, attributions for racial inequalities, and views about White privilege from White parents of White children between the ages of 10 and 14 (N = 194). After controlling for education and political ideology, endorsement of external attributions for racial inequality was related to sending more frequent messages about awareness of racism and White privilege, whereas endorsement of internal attributions was related to sending more frequent messages about colorblindness and preparation for bias. Further, beliefs about White privilege were associated with socialization regarding awareness of racism and acknowledgment of White privilege and negatively related to colorblind and preparation for bias messages. Results highlight the ways in which White parents' racial socialization approaches reflect underlying views of race and racism. [ABSTRACT FROM AUTHOR]

Racism has been woven into the fabric of American life for centuries, and social work practice is not immune to its pernicious effects. Recently, the field has acknowledged the need for White clinicians to become more culturally competent, leading to anti-racism training that attempts to address and acknowledge privilege and biases that interfere with providing ethical and just services. This paper examines reactions to anti-racism training in multi-racial group settings, identifies the absence of trauma-informed practices in such trainings, and proposes separate anti-racism training for different racial groups incorporating expressive art and journaling as an effective method to educate White clinicians. [ABSTRACT FROM AUTHOR]

This study examines the relationship among White antiracism, colorblind racial ideology (CBRI), and White privilege awareness. We use Critical Race Theory (CRT) to frame the historical context of racism in the U.S. and the emergence of racist ideologies. We examine the extent to which White privilege awareness mediates the relationship between CBRI and antiracist practices among White people. We found that (1) participants' antiracist practices were increased the more they rejected power‐evasive forms of CBRI, (2) people who were more aware of their White privilege were also more driven toward antiracist practices, and (3) respondents' awareness of their White privilege was enhanced as they rejected power evasive forms of CBRI. We also found that White people were more likely to participate in antiracist practices when they rejected power evasion CBRI partly because rejecting CBRI enhanced their awareness of White privilege. Our results suggest that the fight against racism requires White people to acknowledge and dismantle the privileges that come with being a member of a dominant group. We contend that CRT is a powerful framework for psychology because it helps resolve the problem of understanding how structural phenomena become ideologies that shape the way people believe and behave. [ABSTRACT FROM AUTHOR]

Knowles and colleagues' 3D model (2014) describes the strategies White people use to manage the identity threat posed by their privilege: deny and distance from their privilege or dismantle the systems that maintain their privilege. The purpose of this study was to investigate whether alternative explanations of privilege would be more likely to trigger dismantling responses in White participants (e.g., more support for affirmative action, lower colorblindness) and whether the individual characteristics of right-wing authoritarianism (RWA) and universal diverse orientation (UDO) would moderate participants' responses. We randomly assigned (n = 447) White undergraduate college students to read a brochure that described systemic racism using either the construct of White privilege or ingroup bias. Contrary to our hypotheses, we found a main effect with participants reporting lower colorblindness, lower modern racism attitudes, and more support for affirmative action after reading the White privilege brochure. We did not observe any significant moderation effects. Rationale for the study and interpretation of the results is considered in the context of Knowles and colleagues' 3D model of White identity management (2014). [ABSTRACT FROM AUTHOR]

Researchers explored White counselors-in-trainings' (CITs') perspectives of White privilege during the Black Lives Matter movement through a qualitative participatory action research method called photovoice. Five themes emerged from the data reflecting the CITs experiences with White privilege: (a) exclusion and representation, (b) privilege, power, safety, and belonging, (c) opportunities, (d) intersectionality, and (e) education. The authors address implications of the findings for CITs, counselors, and counselor educators. [ABSTRACT FROM AUTHOR]

Purpose: In the White-dominated fields of audiology and speech-language pathology, graduate students should demonstrate awareness of racism and racial privilege to begin developing cultural humility. A 2013 survey of graduate students in audiology and speech-language pathology indicated that White students demonstrated minimal awareness of White privilege (Ebert, 2013). This study builds on Ebert (2013) by investigating changes in White students’ perceptions of White privilege over time and by adding characterization of their perceptions of systemic racism. Method: A web-based survey was distributed to graduate students in audiology and speech-language pathology programs across the country. The survey combined repeat questions from the work of Ebert (2013) with novel questions on systemic racism within the fields. For this study, only responses from White students were analyzed. Results: The majority of White respondents (n = 104) acknowledged White privilege and systemic racism, though colorblindness and denial were still present among student responses. Significant increases in acknowledgment of White privilege from the Ebert (2013) results were observed across all questions. In qualitative analyses, the most common themes were the impact of White privilege and systemic racism on quality of services, access and opportunities, and clinician–client mismatch. Conclusions: Among White audiology and speech-language pathology graduate students, awareness of White privilege has increased over the past decade and most students acknowledge this privilege, as well as systemic racism. However, additional steps should be taken by students, graduate training programs, and practicing clinicians to continue confronting racial inequities in the fields. [ABSTRACT FROM AUTHOR]

A recent seismic shift has brought issues of race and privilege into the collective consciousness, namely the global pandemic and the Black Lives Matter protests in 2020. This article looks at the consequences of not addressing power and White privilege in the art therapy room. Adopting an intersectional self-reflexive approach, this article presents my experience as a trainee art psychotherapist working in multicultural inner-city schools and argues for the prioritisation of addressing power and White privilege within art therapy practice. Using clinical vignettes I reflect on my own relationship with White privilege and consider how this might disrupt the formation of a therapeutic relationship. My experience aligned with much of the relevant literature, that to better understand and possibly dismantle damaging occurrences of power and White privilege in art therapy, more work and attention must be paid to this area. This includes current literature as well as developing our knowledge through future research that incorporates the voices of service users. Training in intersectionality and social justice are recommended to support the profession with facing up to the existence of White privilege. In addition, a compassionate space must be created to reflect on White privilege and fragility, so the work of countering the dominant narrative and educating the privileged does not fall only to those who have been marginalised and oppressed. Issues of race and privilege have been brought into the collective consciousness through the global pandemic and the Black Lives Matter protests in 2020. This paper looks at the effect of not addressing power and White privilege in the therapy room and argues for the power and privilege that comes from being White to be reflected on as a priority in art therapy practice. To do this I have used my own experience to present my personal journey alongside relevant literature. Drawing on experience from my work in inner-city schools I examine my own relationship with being White and consider how this might disrupt the formation of a therapeutic relationship. I agree with much of the relevant literature, that to better understand and possibly dismantle damaging occurrences of power and White privilege in art therapy, more work and attention must be paid to this area. This includes current literature as well as developing our knowledge through future research that incorporates the voices of service users. To support the profession with facing up to the existence of White privilege I recommend training in how wider systems affect an individual's varied and intersecting experiences of disadvantage and oppression, and the effect this has on that individual. In addition, a compassionate space must be created to reflect on White privilege and fragility, so the work of countering the dominant narrative and educating the privileged does not fall only to those who have been marginalised and oppressed. [ABSTRACT FROM AUTHOR]

We contribute to the growing literature on white fragility by examining how the distinctively emotional manifestations of white fragility (which we dub 'emotional white fragility') make it more difficult for white people to have constructive, meaningful thoughts and conversations about race. We claim that emotional white fragility typically involves a failure of emotion regulation, or the ability to manage one's emotions in real time. We suggest that this lack of emotion regulation can contribute to an unjust distribution of burdens that can further entrench moral damage in the context of relationships as well as help support large-scale patterns of white supremacy. Given the serious implications of emotional white fragility, we suggest a number of emotion regulation techniques that one can deploy to mitigate the potential harms wrought by emotional white fragility. [ABSTRACT FROM AUTHOR]

In an enduring moment of pandemic, racial reckoning, and grave economic inequalities, the question of how white people with privilege most effectively and ethically engage momentous social problems remains. I inquire whether those who have participated in the white savior complex earlier in their lives later commit to more critical, reflexive, and collective forms of social justice organizing. Based on 21 interviews and a survey with people who had formerly participated in advocacy pertaining to the protection of children affected by the Lord's Resistance Army (LRA) war between 2008 and 2010, this work explores what enables the white savior complex, whether white saviors can change, and if so, what facilitates transformation. Ultimately, I argue that the white savior complex is about being extraordinary. It is part of a pursuit to find purpose. It is about being right and good—and it is about reaching out to assist another while avoiding examination of both oneself and the conditions that enable the suffering in the first place. I found that people who have been engaged in the white savior complex can and do change. Yet, growing up and transforming from the white savior complex is not inevitable. It takes time, new social networks, and education that cultivates critical consciousness. I conclude by naming antidotes to the white savior complex: efforts which place lineage, humility, and curiosity at the center. Such efforts incorporate accountability and critical feedback and invoke concerted reflection on structural determination as well as personal social location identities and motivations. [ABSTRACT FROM AUTHOR]

The article informs on the history of white privilege. It mentions activist Peggy McIntosh's ideas were among the inspirations for the "privilege walk" workshops now popular in schools and nonprofit organizations across the U.S., and mentions other people tend to have it harder than they do, that situations and spaces that seem comfortable and welcoming to white people do not always feel that way to others.

Historically, the psychoanalytic profession has been populated by white analysts. That has been changing as more people of color have enrolled in analytic institutes. But more is needed for institutes to truly be inclusive. White analysts need to be more sensitive to the experience of colleagues and candidates of color. They need to be aware of the dynamic known as White privilege, and how their own White privilege may affect their interactions with people of color. Institutes need to look at their curricula and how they teach candidates to analyze. The early generations of psychoanalytic theorists including Freud worked with White patients. The theories they wrote–and that are still being taught–have led to many analysts knowing how to work with White people, but not necessarily people of color. [ABSTRACT FROM AUTHOR]

Drawing on ethnographic research, this article explores the multifaceted, situational and shifting social boundaries in the translocational positionalities of middle-class Swiss migrants in China. The analysis unpacks the central role of whiteness and Western ethnicity under the 'Chinese gaze', intersected by nationality. However, while they are marked by continuities of white privilege, the resulting racialised positionalities of the foreign white 'others' are characterised by a simultaneous elevation and subjugation, equally shaped by a 'Chinese ascendancy'. European migrants' self-positionings meander between this ambiguous 'outsiderness' and a propensity for integration as they navigate the multifaceted middle positions they occupy. Contextualising the findings in research on white migration movements from the West, the conclusion suggests that the class-based notion of middling migration should be refined by including economic, social and cultural ways of being 'of the middle'. [ABSTRACT FROM AUTHOR]

Stephanie Li's book, "Ugly White People Writing Whiteness in Contemporary America," explores the concept of whiteness in American literature. Li distinguishes between white privilege, white consciousness, and white supremacy, focusing on the subtle and seemingly banal behaviors that contribute to a national legacy of white supremacy. Through close readings of contemporary American authors such as Dave Eggers and J.D. Vance, Li demonstrates how the racial frameworks of American society influence literary expression. This book offers a theoretically informed analysis that challenges authors to reflect on their own privileges and provides valuable insights for students and scholars studying popular culture. [Extracted from the article]

This article critiques the use of the white saviour trope in American fiction. Taking Kathryn Stockett's debut novel The Help (2009) under study, the article argues that the text's black female characters' assertions of power and agency are subverted by their characterization as faithful mammies and maids who need the white female protagonist to exercise their agency and emancipate themselves. Instead of destabilizing the binary between blacks and whites, Stockett reaffirms them by positioning a white female character, Skeeter, as its central narrator. Hence, Stockett's attempt to critique the imperialist nature of white society ends up in recapitulating the message that only a white person can rescue blacks from a life of drudgery. In a broader context, the article problematizes the use of a white saviour as a subversive trope as it does little to dismantle the institutional, ideological and systematic racism that primarily privileges whites over blacks. [ABSTRACT FROM AUTHOR]

What is White privilege? In this Essay, I explore the privileges that White men take for granted in dealing with the police, even as I acknowledge that the most privileged Americans are still potentially subject to arbitrary and unaccountable police abuses. I also examine the debate over changing the names of places in the United States, as well as taking down the statues of the people who have long been treated as heroes, including the founding generation. The common thread between these two topics is that privilege allows White people not even to notice when they receive favorable treatment. They do not feel privileged when dealing with the police, because their baseline assumption is that they will not be targeted because of their race. They do not feel privileged when thinking about the heroes of American history, because history has always been written largely as the story of White men; so if anyone else tries to think about history in a different way, the proposed changes challenge White people's long-held presumptions. It is those very presumptions that are the evidence of privilege. [ABSTRACT FROM AUTHOR]

This article reviews three books that examine black discourses and perspectives on whiteness and delineate the negative impacts of structural, institutional and interpersonal racism on the life chances and inclusion of people of colour within the national imaginary through both epistemic and material violences. The books explore practices of silencing which surround racism, facilitated by post-racial and colour blind frames which deny people of colour's lived experiences of racism: Eddo-Lodge's Why I'm No Longer Talking to White People About Race ; Hirsch's Brit(ish): On Race, Identity and Belonging and Andrews' Back to Black: Retelling Black Radicalism for the 21st Century. The review focuses on the British context. It explores the politics of place and the journeys undertaken by those marked as racially Other to belong and the recuperative potential of a form of intersectional politics as a means of understanding and navigating how we might overcome divisions between differentially marginalised groups to challenge the system of racism premised on white privilege and dominance more effectively. It concludes with arguing that a politics of discomfort is required to dislodge white privilege from its seat of comfort. [ABSTRACT FROM AUTHOR]

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The article presents the Presidential Address delivered by Kathy Winings in the 2018 annual meeting of the Religious Education Association (REA) held in Unification Theological Seminary, Barrytown, New York. The theme of the conference was "Recognizing White Normativity and Brave Spaces". Topics include white Christians, racism, and history of white normativity.

The persistence of white privilege and escalating racism in the United States challenges religious educators to analyze the roots and destructive potential of both. This article draws on historical and contemporary analyses in dialogue with personal reflection and the oral histories of two leaders who seek to recognize and live beyond their own privilege. The purpose of the study is to describe the landscape of white privilege and analyze the intersections of public and personal dynamics. The analysis reveals the educational potential of personal narratives and structural analysis in understanding and transforming white privilege into humble work for justice. [ABSTRACT FROM AUTHOR]

This article explores the role of white comfort in sustaining white hegemony in institutional culture and classroom dynamics. The presumption of comfort and security in established social norms enacts an embodied commitment to white supremacy that operates concurrently with conscious, articulated desires to pursue equity, as it delimits how white people imagine what authentically equitable institutions might look and feel like. The article draws on theological uses of phenomenology and developmental psychology to describe how the white self develops within a hegemonic social milieu and how an embodied sense of agency and comfort within unjust social structures facilitates white normativity. [ABSTRACT FROM AUTHOR]

In response to the events of the 2018 Annual Meeting of the Religious Education Association, the author reflects on white racial ignorance as the inability to read racialized situations with nuance and to respond appropriately, naming three particular practices of academic conferencing in which her own actions potentially contribute to perpetuating white supremacy. The desire to be professional, to control how one's own actions are perceived, and to be above reproach are named as barriers to disrupting white supremacy, while willingness to be accountable and to continue showing up to do the work are encouraged. [ABSTRACT FROM AUTHOR]

When a predominantly white organization decides to take on white normativity, it is cause for hope. However, havoc ensues when well-intended folks are caught enacting white normativity. Taking a performativity-inspired approach, this article analyzes what happened at the 2018 Religious Education Association annual meeting. By examining the behavior of conference leaders and participants, the author reflects on a series of steps and painful missteps that dramatize dynamics of race and power. This study considers what actors are enacting in relation to one another, considering the legacies of racism that tacitly guide our relating across race. [ABSTRACT FROM AUTHOR]

In the project Learning for Life we developed a hermeneutical–communicative model for worldview education that answers the European challenges of worldview diversity and worldview illiteracy. We implemented the model in a participatory action research project at nine schools for primary education in the Netherlands and monitored the outcomes. A meta-analysis shows that the model can be fruitfully applied in confessional and public schools, as well as in cooperation schools, which are a merger of confessional and public schools. The model is demanding with regard to the skills and attitude of worldview teachers. We suggest improvements for two aspects of the model from the perspective of white normativity. [ABSTRACT FROM AUTHOR]