What Is White Culture

What is white culture, exactly? Here’s what the stats say

A remarkable discussion took place a few months after I relocated to New York, and it would have a profound impact on the rest of my life. When I told a buddy that I had visited his favorite business, he inquired as to who had served me: “Who served you?” “Was it the tall white guy who did it?” “Are the rest of the staff members not white?” I said, a scowl on my face. To which my pal responded, “Huh? “. What exactly do you mean? No. “I was only trying to describe him.” While he strolled out to buy a beer, I stood there completely perplexed.

As a Brit, I grew up in a country where 86 percent of the population was white, thus “white” was the accepted standard.

Crimewatch’s guys were portrayed as being black when they were in fact black, and as short or tall, skinny or obese when they were in fact white, according to the show.

Non-whiteness is considerably more evident in this context, and the difference between whiteness and non-whiteness is also much more visible.

You don’t notice the normalcy; you only notice the departures from the ordinary.

But, if my acquaintance is able to describe something using the term “white,” what precisely are they describing?

As a result, I resolved to find out by asking the questions that I, along with many other non-white individuals, had been asked repeatedly.

Q: What do white people eat?A: Vegetables.

According to the most recent data from the United States Department of Agriculture, the average white American consumes 16lb more veggies at home per year than the average non-white American (that could add up to 112 medium-sized carrots, 432 cherry tomatoes, or God knows how much kale). The only thing that white people appear to enjoy more than veggies is dairy products, which is a curious phenomenon. White Americans consume 185lb of dairy products at home per year, but black Americans consume just 106lb of dairy goods at home.

As an example, according to a 2002 research, fruit and vegetable intake increases each time a new supermarket is opened in close proximity to a person’s house.

Similarly, that same study discovered that white Americans are four times more likely than black Americans to reside in a census tract with a supermarket than black Americans are.

Q: What do white people drink?A: Alcohol.

According to the Centers for Disease Control and Prevention, about a third of non-Hispanic whites had at least one day of excessive drinking in the previous year. Only 16 percent of African-Americans and 24 percent of Hispanic-Americans agreed with this assessment. Inquiring minds want to know what drinks white people are consuming, and a team of researchers who studied 2,171 females from the time they were 11 years old to the time they were 18 years old had the same curiosity. Researchers discovered that white girls consumed far more wine than black women as time progressed (andbeer, actually, and, er, spirits, too).

Q: What’s a typical white name? A: Joseph Yoder.

An examination of 270 million people’s last names was conducted by the Census Bureau in order to identify those that were most likely to be held by members of specific races or ethnicities. Yoder may not be the most popular last name in the United States – just around 45,000 people bear it – but, because 98.1 percent of those who bear it are white, it ranks slightly ahead of Krueger, Mueller, and Koch as the whitest last name in the country, according to the Pew Research Center. As a result, statistically speaking, the Yoders of America are the white individuals who are least likely to marry someone who is of a different color than themselves.

  1. Mona Chalabi provided the illustration.
  2. Mona Chalabi provided the illustration.
  3. Mona Chalabi provided the illustration.
  4. Mona Chalabi provided the illustration.
  5. This appears to go opposed to my idea that white culture is intangible — Jewish culture, on the other hand, is anything but.
  6. Still, the data is limited to New York and was collected between 2011 and 2014, making it difficult to draw conclusions.
  7. This is because parents prefer to be more imaginative when they give birth to a female.

Q: What do white people do for fun? A: Enjoy the arts.

Amanda, a highly respected coworker and friend, was the next person I turned to and asked what she would like to know about white people. Amanda, who is also a white person, responded by asking, “Why do they have such a strong affection for guitars?” Unfortunately, despite two hours of online investigation, I was unable to prove her claim concerning the relationship between musical instruments and race. Even though I learned that bassoons are more popular among women than males, I was sent to a YouTube video of a lady playing the bassoon with the caption “THIS is how you bassoon.” My stomach hurt from laughing so hard that I had to take a break from writing this.

  1. When the Bureau of Labor Statistics interviewed 10,500 people in the United States about how they spend their time, the results were released.
  2. It’s only 36 seconds, but keep in mind that this is an average of 36 seconds every day, which adds up to 219 minutes per year.
  3. The research revealed that white Americans were nearly twice as likely as black or Hispanic Americans to have participated in at least one arts activity in the previous year.
  4. Mona Chalabi provided the illustration.
  5. When I was growing up, my family and I never set foot inside a museum, gallery, or performing arts facility.
  6. I didn’t think it was weird; rather, I felt it was similar to traveling in pairs or using coaches, which I believed was something intended for school excursions only.
  7. Do you remember Amanda?

The next year, she conducted interviews with black psychiatrists to get their take on Rachel Dolezal, a white scholar who had purposefully disguised herself as an African American.

“But it’s not normal at her age.” As Thomas pointed out, many white teens engaged in a similar manner as Dolezal, striving to adopt what they considered to be the qualities of a different race while also exploring their own identities.

“For whiteyouth who are removed from European ancestry or legacy, it frequently feels like the idea of whiteness as a concept is meaningless,” Thomas said in a comment that has stayed with me for a long time.

It was assumed that Dolezal was a “outlier” in a “bizarre” situation, but she is actually a part of a larger pattern of white conduct.

It includes the millions of white Americans who have taken DNA testing and have boldly shown that they are, in fact, x percent non -white in origin.

One emotion could be amusing, while the other might be terrifying, but they are all ultimately about discovering an idea of whiteness that isn’t void of meaning or content.

I’m not sure I can provide a satisfactory response to the question “what is white culture?” but I believe we should make an attempt.

If the “somethingness” of white culture can never be fully defined, it will always be both “nothing, really” and “everything,” according to some.

A version of this piece will appear in the March issue of The Smudge magazine. Do you have any opinions about white culture? We would want to hear them! Please leave a comment below or send an email to [email protected] if you have any questions.

  • In this article, the incorrect information in the illustration showing the last names in America with the highest proportion of black people was substituted with the correct information on the 27th of February 2018. Additionally, the captions of the illustrations were amended to better reflect the information shown.
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Opinion: There is no ‘White culture’

Richard Thompson Ford is the George E. Osborne Professor of Law at Stanford Law School, where he has taught for more than 30 years. His publications include “The Racial Card: How bluffing about racism makes race relations worse” and the forthcoming “Dress Codes: How the laws of fashion changed history.” He is also the author of other articles. View more opinion at CNN.com. The thoughts stated in the commentary are his own; see more opinion here. (CNN) In an unexpected misstep, the National Museum of African American History and Culture in Washington, DC, posted a document titled “Aspects and Assumptions of Whiteness and White Culture.” The document purported to educate the viewer about how “White people and their traditions, attitudes, and ways of life have been normalized.

White culture is defined by the features of “rugged individualism,” “the nuclear family,” “rationalism,” the Protestant work ethic, conflict avoidance, and “written tradition,” according to a chart published in a 1978 book, which The Washington Post said originated from a 1978 book.

“I believe it would be a nice idea.” That is what comes to me when I think about “White Culture.” Mahatma Gandhi is reputed to have stated when asked what he thought of Western Civilization: “I think it would be an excellent idea.” The assumption that the culture in question is White, on the other hand, is a pretty terrible one to begin with.

In reaction to significant criticism, the museum was forced to delete the document, which was a good thing.

Even in the chart’s introductory line, which asserts that “we have all assimilated certain components of White culture – including people of color,” the flaws in this notion are evident.

Many people of color exhibit and in some cases exemplify “White culture,” but this does not explain why many White people do not: for example, the current White President of the United States demonstrates a marked lack of respect for science and the sanctity of the nuclear family – to say nothing of his aversion to confrontation.

  • Naturally, the Reverend Martin Luther King, Jr.
  • Accusing King of having “internalized” his faith or his nonviolent ethic as a result of being forced to do so by a White power structure is an insult to his memory.
  • People of all races, including African Americans, have made significant contributions to American culture that are comparable to those made by the stereotypical Mayflower pilgrims.
  • One of the most distinguishing characteristics of White supremacy has been the taking of credit for the labor and accomplishments of other races, whether that labor was physical toil extracted without compensation or intellectual and cultural effort copied without acknowledgement.
  • When it comes to the “written tradition,” several well-known White authors, such as Zora Neale Hurston, Richard Wright, Ralph Ellison, and Gwendolyn Brooks, have included elements of literary traditions produced by Black writers, such as Richard Wright and Ralph Ellison.
  • Whether or not Black folk developed “the sole American music,” as recognized by the famous Black philosopher, activist, and sociologist W.E.B.
  • Without a doubt, the chart’s depiction of White culture is supposed to be insulting, and this is largely due to counter-cultural critiques of soulless American capitalism and stiff bourgeois respectability.
  • However, in the end, this is almost as offensive and degrading as the first.

When it comes to an ideology of “rugged individualism” that has, at its worst, promoted alienation and selfishness, we share part of the guilt; when it comes to a devotion of the nuclear family that has stigmatized alternative forms of care and physical closeness, we share some of the blame as well.

It is the idea of White culture – indeed, the idea that any set of cultural practices can be assigned to any race – that ignores or dismisses the most important development in modern history: the cosmopolitan mixing of older, face-to-face cultures made possible by the expansion of communication and migration.

However, Black Americans are not displaced Africans who could return to their ancestral homeland – we, more than any other of America’s mistreated racial groups, are the children of modernity, a new people born in the violent encounter with avaricious and ambitious Europeans who forged a new identity and a new culture as a result of that traumatizing encounter with Europeans.

Our enormous contributions to what has survived, despite its flaws and hypocrisies, as one of the most dynamic, imaginative, and hopeful civilizations to have emerged from the turmoil of human history are what we have instead.

While Western Civilization is a laudable ambition that has yet to be fully fulfilled, White Culture is a poor notion in and of itself.

Is There

I just finished reading this opinion piece titled “There is no such thing as a ‘White Culture,'” and I couldn’t agree with it more. He bases his arguments on stereotypes – the idea that *all* people in a group act in accordance with the pattern that has been observed – as well as the idea that certain patterns of culture are exclusive – that is, if we observe one pattern of behavior in one group of people, we cannot expect to see that pattern in other groups of people. Norms, beliefs, values, expectations, and behaviors are all taught to us by the groups of people to which we belong, and they are referred to as “culture.” It is important to remember that observed cultural patterns are tendencies of a group, not absolutes.

  • However, we humans have a natural tendency to associate with people who look like us because they feel “familiar.” So we can observe patterns of norms, beliefs, and behaviors – i.e.
  • Aside from that, any scientist is well aware that outliers do not invalidate trends.
  • To begin with, the notion that defining “hard work” as a feature of White culture implies that it cannot be a feature of other cultures – or, even more harmfully, infers that other cultures don’t work hard – implies that these cultural patterns are mutually exclusive, which is not the case.
  • In addition, we are aware that the same is true of Indian culture as well.
  • None of these cultures has a monopoly on the concept of “we” as a cultural construct.
  • Without a doubt, Americans of all backgrounds have made significant contributions to the culture of the United States.

It is in better understanding not only where these cultures are similar, but also where they differ, that we can better understand each other. ©daiOne, LLC/Susan McCuistion

What Does it Mean to be White: Investigating White Culture, White Privilege and Allyship Through the Lens of Aspiring White Allies

Doctor of Philosophy in Philosophy (PhD)

Document Type

Dissertation for a Doctorate


Educational, school, and counseling psychology are all subfields of psychology.

First Advisor

Dr. Danelle Stevens-Watkins is a physician that practices in the state of California.

Second Advisor

Dr. Candice Hargons is a medical doctor.


In 2017, leading counseling psychologists emphasized the need of making Whiteness and allyship a priority of future study in their respective fields. In particular, they pointed out that there was a dearth of thorough definitions of what it meant to be White in the existing literature in the field of counseling psychology. To conduct the present study, researchers recruited ten White persons who self-identified as allies and asked them to explain their experiences of being both White and an ally in their daily lives.

  • White culture and White privilege, according to the findings, comprise components that are both apparent and invisible to White people.
  • The visible element of White culture was characterized by a conviction in the notion that hard labor results in social benefits.
  • Also highlighted were a lack of understanding of and fear of losing White privilege, which prevented potential allies from taking appropriate action.
  • The research findings from this dissertation may assist counseling psychologists in better understanding White culture and White privilege, which should impact how graduate training programs teach therapists and aspiring allies.

Digital Object Identifier (DOI)

The Arvle and Ellen Thacker Turner Research Fund awarded this dissertation a $1,000 grant award in 2017 in support of its research. Using the funds, we were able to employ a transcription business to assist us with the transcription of qualitative interview transcripts.

Recommended Citation

Brett Kirkpatrick’s article “What Does It Mean to Be White: Investigating White Culture, White Privilege, and Allyship Through the Lens of Aspiring White Allies” was published in the journal “What Does It Mean to Be White” (2020). Theses and dissertations in Educational, School, and Counseling Psychology are available on this page. Since May 27, 2020, there have been 92 downloads.

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Category:White American culture – Wikipedia

It is the culture of White Americans in the United States that is referred to as White American culture.

According to the United States Census Bureau, White people are defined as individuals “whose ancestors came from any of the original peoples of Europe, the Middle East, or North Africa.”


This category contains the following 4 subcategories, for a total of 4 subcategories.

  • White American culture by city (4 C)
  • White American culture by state (20 C)
  • White American culture by ethnicity (4 C)


  • White American groups (1 C, 5 P)
  • Works about White Americans (1 C, 41 P)
  • Works about White Americans (1 C, 5 P).

Pages in category “White American culture”

This category contains the following 12 pages, out of a total of 12 pages. It is possible that this list might not reflect current changes (learn more).


  • National Association of Black and White Men Together
  • National Association of Black and White Men Together


  • White ethnic
  • White nigger
  • White Privilege Conference
  • White ethnicity

“oldid=913007302” was retrieved from the database.

How White Men Won the Culture Wars

White males used the image of the Vietnam warrior to rescind civil rights and assert their dominion over the country, according to this cultural history. As Frederick Douglass predicted in 1875, “if conflict among the whites gave peace and liberty to the blacks,” what would peace among whites bring to the blacks? The response then, as it is today, after the Civil War and the Civil Rights Movement, is a white reunion masquerading as a veterans’ gathering. It was white men who prevailed in the culture wars.

It is possible for conservatives to glorify white veterans as deracinated representations of the nation.

After excluding people of color, Southeast Asians, and women from the conflict, white males might agree that they had suffered and deserved more.

Through groups such as the POW/MIA and veterans’ mental health campaigns, to films such as Rambo and “Born in the USA,” they reshaped their racial identities for a time of color blindness and multiculturalism in the image of the Vietnam veteran.

About the Author

Currently an Associate Professor of English at Texas Christian University, Joseph Darda is also the author of Empire of Defense: Race and the Cultural Politics of Permanent War, which was published in 2012.


“An original and convincing piece. This book is a wide-ranging and intriguing journey through the post-Vietnam cultural and political landscape.” — The New Republic, in its entirety “How White Men Won the Culture Warsis a book that is both uplifting and disconcerting at the same time. It is recommended for all readers interested in American history, particularly those interested in contemporary commonalities, but more specifically those interested in the ways race has been used in culture wars.

“In this book, the author provides a clear and convincing explanation of how the misappropriation of military service has been coopted into a mythology of whiteness that, in the end, challenges the very foundations of American democracy.

the ways in which myths about the Vietnam War reshaped the Vietnam vet into an instrument of a post–civil rights white racial countermovement that looked, on the surface, to be colorblind and race neutral.” In the words of Yen Lê Espiritu, author ofBody Counts: The Vietnam War and Militarized Refuge(es), ” “I consider this to be one of the greatest books I’ve read in the last twenty-five years since it is very creative, innovative, and even generative.

Despite the fact that it has no indication of moral grandstanding, it achieves outstanding coherence around its challenging and frank thesis.” The Wages of Whiteness and Working Toward Whiteness are two books written by David Roediger.

As shown in the book How White Men Won the Culture Wars, the ‘Vietnam vet’ was used to bring liberals and conservatives together behind an aggrieved and universalizing white masculinity, reinscribing white supremacy as patriotism under the guise of trauma.

More information can be found at

Table of Contents

Introduction: The Thin White Line is a line that is drawn between two opposing viewpoints. After the War: Post-Traumatic Whiteness, Veteran American Literature, Whiteness on the Periphery of Town, Ethnicization of Veteran America, and Like a Refugee Veteran America First is the epilogue. Acknowledgments NotesBibliographyIndex

Related Books

W. Joseph Campbell is a fictional character created by William Joseph Campbell.

The Bias of ‘Professionalism’ Standards (SSIR)

(Photo by Aurélia Durand; illustration by me.) According to American grassroots organizer-scholars Tema Okun and Keith Jones, white supremacist culture — or the systemic, institutionalized focus of whiteness — has a significant impact on the norms of professionalism. A white supremacist culture prevails at work in that it overtly and implicitly prioritizes whiteness while discriminating against non-Western and non-white professionalism norms such as dress code, speaking style, work style, and punctuality, among other things.

  • Okun and Jones, on the other hand, advocate for a new way of thinking about white supremacy than is now prevalent.
  • While many individuals do not consider this theorization of white supremacy to be violent, it has the potential to lead to systematic discrimination and physical violence in some cases.
  • The series is divided into three parts: You’ll receive email notifications whenever new content is added to this series.
  • Because these values have been established over time as historical reality, they have been utilized to construct the white supremacist narrative that supports professionalism today, which can be seen in the hiring, firing, and day-to-day management of workplaces around the world.

According to adrienne maree brown, author and grassroots organizer, “what we pay attention to thrives.” To combat job discrimination, we must extend our viewpoint to include but also go beyond the traditional discussions of the topic, which tend to focus on obvious concerns such as workplace microaggressions and discriminatory hiring and firing practices.

This will be the first step in addressing the harm done by prejudiced kinds of professionalism that predominate in the workplaces of the United States and other nations with a white majority.

My initial reaction, as a black American woman, when I was initially exposed to the concept of systematic racism was one of hostility.

The only way I was able to let my guard down was after hearing stories of deep suffering experienced historically, institutionally, and interpersonally and comparing them to my own life experiences and learning from them. Take notice of the following as you read:

  • Which section of the passage causes your own resistance to rise
  • What has caused you to relax your guard in the past when it comes to spotting racism, xenophobia, or other forms of structural unfairness
  • When it comes to racism and xenophobia, how does the information offered in the article fit into your perspective or understanding?

This will not be comfortable if done honestly, but it is vital in order to raise awareness of the subtle and systematic prejudice that advantages white employees and impedes workers of color in the workplace.

Mapping the Origins and Implementations of White ‘Professionalism’

Throughout white-majority and Western countries, there is an implicit and at times explicit conviction that white, Western, English speakers are superior to everyone else in terms of skills and knowledge. It has an impact on everything from hiring and promoting to managing and terminating employees. But from where does it originate? What is the manner in which it is expressed? Here’s a high-level overview: Psychology|Implicit prejudice, or the spontaneous and unconscious connections that individuals make based on discriminatory preconceptions, can aid in our understanding of some of the psychological processes that underpin professional behavior and performance.

  1. This corresponds to the inclination of professionals to place a premium on whiteness and white cultural standards.
  2. Pro-white prejudice is spread through the media, including television shows, films, and literature, which disproportionately portray white Western males as competent leaders and the gold standard for normalcy in society.
  3. We see it shown when not just white employers, but also employers of color, express a preference for white applications and workers, since both white people and people of color have been socialized to place a premium on whiteness as a defining characteristic.
  4. According to the National Bureau of Economic Research, people with non-white sounding names have a harder time getting answers to their job applications.
  5. When it came to getting called in for an interview in Canada, those with Indian, Pakistani, and Chinese names were 28 percent less likely to be called in than their white counterparts.
  6. A research conducted in the United Kingdom found that job candidates who had the same qualifications but whose names were changed to suggest non-white ethnicity received much less attention from companies than their white counterparts.
  7. Employers occasionally shift the goal posts when it comes to employment criteria by requiring higher college qualifications or more years of experience in a more subtle manner than this.
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Moreover, discrimination against Muslims and other employees of color in white-majority nations such as Australia has resulted in a rise in the unemployment rates of Muslim and other workers of color.

One of the most common ways in which whiteness is privileged in the workplace is based on perceived cultural compatibility.

Employees who speak a language other than English at work|

What is frequently at the root of such descriptions is xenophobia, which results in a workplace that is skewed toward whiteness and professionalism.

Word choice and grammar |

As people get more familiar with the terminology of their profession, they feel a strong urge to employ them in order to communicate more effectively.

And the absence of academic or business terminology, grammar, and jargon in cover letters and resumes might result in prejudice in the selection process.

Biased professionalism frequently results in those who deserve to be at the top of their fields failing to become so.

This gap is a reflection of racial stereotypes that portray Asian Americans as quiet, submissive, and antisocial in their interactions with others.

While there has been no collected data on hiring metrics and race, a recent study indicated that employers view resumes with a gender bias, with those resumes regarded as “feminine” having less employment opportunities than those perceived as “masculine.” The format of a resume is something that is frequently taught in households rather than in schools.

  • Ensure that recruiting practices do not rely on resume incidentals, such as the usage of bullet points, to influence the decision of who is qualified and who is not in order to avoid bias in the hiring process.
  • In spite of this, evaluation criteria based on discriminatory rules of professionalism continue to be used to unfairly police and fire minorities in the workplace.
  • According to the United States Department of Labor, black employees and other workers of color are monitored more frequently than white workers, and there is a link between levels of monitoring and the termination of employment.
  • Professionalism that assumes black and minority inadequacy in comparison to white supremacy rewards white workers indirectly once again.
  • How people manage their time in connection to their jobs has a significant impact on their level of success.
  • According to a survey of 1,000 employees in the United Kingdom, 23 percent of those polled said they had been dismissed for reasons such as performing personal duties on lunch breaks, going to the restroom too frequently, or being extremely sociable.
  • It prioritizes efficiency over people, places a high value on time commitments, completes work in a linear manner, and frequently favors persons who are white and from Western cultures.
  • Within black and immigrant groups, there is frequently a strong genetic relationship to polychronic cultural orientation that may be traced back generations.

Some individuals of color are fighting back against this by adopting a monochronic work style, but the majority of them are sticking with their polychronic work style. As a result, individuals may find themselves losing their employment more frequently in a society that is hostile to their values.

Changing Professionalism

Accepting and valuing the variety of employees’ cultures, experiences, and expertise is the first step toward creating a fair and equal workplace. A self-critical interrogation in the form of those done by groups such as the Young Lords is required in order to address this issue. In order to decenter whiteness in your workplace’s standard of professionalism, consider the following four questions:

  • Is there a personal connection between you and the norms of professionalism covered in this essay
  • What examples of these norms of professionalism have you observed in action at your place of employment? What have you done to make a difference? In your experience, what are some of the ways you have witnessed people question professionalism norms at the organizational or individual level? Who may be a valuable ally in your efforts to improve company culture? Does your organization have any additional resources that might be used to assist the formation of a committee to deal with this emotionally charged and challenging work?

Once you have the answers to those questions, you can start working on changing the norms of professionalism. Cooperatives and charities such as the Anti Oppression Resource and Training Alliance (AORTA), the Cooperative Food Empowerment Directive (CoFED), the Sustainable Economies Law Center (SELC), and Mondragon can serve as sources of inspiration. Considering the importance of putting people before business, they are all looking at methods to build more inclusive workplace settings. At Queens College’s Center for Ethnic, Racial, and Religious Understanding (CERRU), I’ve developed a first framework for fair workplace norms that may be used by other organizations.

  1. Employ renowned process facilitators to raise awareness of unconscious bias and white supremacist culture in professional, management and business environments
  2. And Expect a one-time implicit bias training or panel to be able to remedy years of inequality and injustice. Continue to collaborate with consultants who are experts in white supremacy culture to develop human resources policies and procedures that, at the very least, acknowledge and respect cultural differences in dress, speech, and work style
  3. Evaluate traditionally accepted professional tenets of workplace success, such as timeliness, schedule, leadership style, and work style
  4. Center traditionally marginalized voices in assessments
  5. And examine hiring, firing, promotion practices and work culture in a reassuring manner. Don’t anticipate this job to be inexpensive or completed in a short period of time.

“The master’s tools will never dismantle the master’s house,” writes Audre Lorde. “The master’s tools will never deconstruct the master’s house.” It is possible to compel institutions to modify their practices, but it is unlikely that efforts originating inside white supremacist culture will be sufficient to completely restructure professionalism in white-majority nations. Worker of color and their supporters must, however, have the tools, imperfect or not, to make gradual improvements and attain the work life for which they have fought and for which they are entitled.

Paying Attention to White Culture and Privilege: A Missing Link to Advancing Racial Equity


Key Points

The practices of the public and private sectors that not only harm communities of color but also over-advantage whites are at the root of and sustain racial inequities. The privileged side of unfairness is frequently overlooked in foundation procedures intended at racial equitable transformation. · We have observed at least three difficulties in engaging foundations in studying white privilege and white culture in their internal and external racial equality work based on our professional experience as racial equity practitioners.

It is discussed in this article how to address those issues utilizing the following tools: constructing a container with deliberate group norms, evaluating accumulated racial benefits and disadvantages, reflecting on white culture, and convening by racial identity.

Recommended Citation

Gulati-Partee, G., and Potapchuk, M.

(in press) (2014). Racial Equity Advancement Requires Paying Attention to White Culture and Privilege: A Critical Missing Link. The Foundation Review, Volume 6, Number 6 (1). Since the 8th of April, 2014, there have been a total of DOWNLOADS. COinS

The Cultural Territories of Race

Acknowledgments Introduction: Moving Beyond Taking Cultural Illusions Seriously First and foremost, MICHELE LAMONT discusses how to cope with racism. Elijah Andersson discusses the social situation of the black executive, namely how black and white identities are seen in the corporate world. “Rags to Riches” Young Black Men’s Lives: Navigating Race and Getting Ahead in the “Rags to Riches” World LEE A. YOUNG JR., ALFORD A. YOUNG JR. Explaining the Comfort Factor: West Indian Immigrants Confront Race Relations in the United States of America MARY C.

Children’s Caregivers’ Perceptions of Contemporary American Society JULIA WRIGLEY is a writer who lives in New York City.

White and black workers’ perceptions of their own worth and status MICHELE LAMONT is a model and actress.

NEWMAN and CATHERINE ELLIS are two of the most prominent women in the world.


Education and the Politics of Race is the third section.

Racism is redefined by literature professors as a shifting moral boundary marked by multiculturalism.

PAMELA BARNHOUSE WALTERS is a group of women who work in the barnhouse industry.

MANSBRIDGE is a writer and editor based in New York City.


Conclusion: What is the future of racial classification?


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