Aileen Stewart Blog Post

In Dominant Cultures (Torres et al., 2013), the authors discussed a few oppression models, and how they each defined oppression. The only theory/model that I felt was all encompassing was the Social Oppression Matrix. Hardiman and Jackson (1997) described oppression as: “oppression is not simply an ideology or set of beliefs that assert one group’s superiority , over another, nor is it random violence, harassment or discrimination toward target groups (p. 17).” Rather, Hardiman and Jackson (1997) believe that oppression is maintained and operationalized at three levels: individual, institutional and societal/cultural. Oppression is supported an reinforced in three dimensions: the context, psychosocial processes and application.

This table from the article helped me to better understand the complexity of this matrix:

I appreciated that the authors gave the conditions that were necessary in order for oppression to occur.

This aspect stood out to me because it seems like the closest fit to my perceived reality of oppression in American society. As I have grown older, I have come to see some of the ways in which white privilege is institutionalized within our society, particularly in regards to educational access and equity through my experience as a teacher. Most forms of instruction, and particularly standardized tests, are culturally-biased toward the test-makers (white people). Standardized tests do not attempt to bring in relevant cultural content for other racial/ethnic/cultural groups. There is still racial segregation occurring within school districts due to general economic trends, and very specific boundaries drawn for each school.

The final condition necessary for oppression to occur, imposing the dominant culture and misrepresenting or eradicating the target culture’s own culture or history, reminded me of discussions about Critical Race Theory and Counterstorytelling that we discussed in EDUC 760: Access and Equity. A counterstory recounts experiences of racism and resistance from the perspective of those on society’s margins (Yosso, 1994 ). One of the central tenets of Critical Race Theory (CRT) is the concept of voice. CRT research suggests that one of the key ways to shift the lens through which the majoritarian culture views minority cultures (i.e. move beyond the single story) is through the use of personal narrative and story. 

This video shows a group of students from Roseville High School in Minnesota performing Sharon Flake’s poem “You Don’t Even Know Me.” In the video, a black teen rebukes his teachers, neighbors, and even his friends for making assumptions about his academic ability, his career aspirations, and his behavior based on stereotypes. I thought this video was extremely powerful and that it helped to illustrate how racial, ethnic and cultural identities play a huge part in development.

How central do you think race/ethnicity/culture is to development?

I, personally, feel like race, ethnicity and culture play a huge role in how you situate yourself in the world, and how you view others. I think that they are critical components of identity development. As a white, middle class, heterosexual female, I have had very few experiences where I have been treated unfairly, or inequitably, because of some aspect of my identity. However, I have gradually become aware of the privileges that are afforded to me because of my white racial identity.  My agent identity is white. However, I also identify as Latina (ethnically), as my biological father is Mexican. Growing up, I was told by my dad’s side that I was not a “real” Mexican (not in a mean or negative way) because of my skin color. I remember being so confused, particularly because I had cousins that were 50/50 like me that were not told the same thing because they had darker skin. I understand what my family meant now. They knew that I would never have to experience oppression in the ways that they did growing up. I have never been discriminated against, or had people make assumptions about aspects of myself, like the rest of my family has had at some point in their life. That being said, I am still very proud of my heritage and culture. I think that having parents from very different families and cultures, has shaped how I see myself and how I fit into the world around me.

How does privilege impact development?

I found it interesting that McIntosh (1998) not only discussed white privilege as “the invisible package of unearned assets”, but that Goodman (2001) also discussed the emotional and societal costs to being white. Goodman (2001) discusses how privileged groups deny emotions when there are discrepancies in what they see and what they were taught. Goodman also explains tht privileged groups are sometimes denied information to understand their role in an unjust social system. Members of privileged groups often have a fear of losing power within the dominant culture, because of this some members develop diminished mental health as a way to deal with their fears. This information seemed to fit well to provide context for the various stages of white identity development that individuals undergo. They seemed to be presented as effects of denying other cultures power, and to play on human emotions. As a white person, I would be lying if I said it wouldn’t be easier to be ignorant of the inequities around me, and as Torres et al. (2013) stated: “And I myself find that a retreat from the subject of being consciously white is tempting.” However, I feel like I am long past that point and am working towards internalizing social and racial awareness into my practice (previously as  a teacher and now as a higher ed administrator).

References
Goodman, D.]. (2001). Promoting diversity and social justice: Educating people from privileged groups. Thousand Oaks, CA: Sage Publications.

McIntosh, P. (1989,]uly/August). White privilege: Unpacking the

Hardiman, R., & Jackson, B. W. (1997). Conceptual foundations for social justice courses. Teaching for diversity and social justice: A sourcebook, 16-29.

McIntosh, P. (1998). White privilege and male privilege. Privilege: A reader, 147-160.

Yosso, T. J. (2005). Whose culture has capital? A critical race theory discussion of community cultural wealth. Race Ethnicity and Education, 8(1), 69-91.