A Quote by Melissa Harris-Perry
I don't know what people mean when they ask me whether I'm embracing my whiteness. Whiteness is ubiquitous.
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I think the idea that you're somehow rejecting whiteness if you don't identify yourself as biracial is odd because everybody engages in whiteness. If you live in America, you're doing whiteness all the time, even if you have no white people in your family.
Since I got to this country when I was 12, I've been obsessed with this idea of whiteness and blackness because I realized I was neither. For me, it was so important to me to make a film that focused on whiteness because you wouldn't have blackness if you didn't have whiteness.
The areas in which I teach are working-class history and African-American Studies and at its best the critical study of whiteness often grows out of those areas. The critical examination of whiteness, academic and not, simply involves the effort to break through the illusion that whiteness is natural, biological, normal, and not crying out for explanation.
We live in a world in which it's harder to talk about the American in the singular, so we're a multi. We have several different people who represent the United States, so in that sense whiteness, the salience, the importance of whiteness is kind of tamping down some.
Not surprisingly, thinkers from groups for whom whiteness was and is a problem have taken the lead in studying whiteness in this way. Such study began with slave folktales and American Indian stories of contact with whites.
The privileged position of whiteness doesn't allow for someone with one drop of Negro blood to be considered white, which allows whiteness to be a fairly pure category while blackness has to absorb an expansive reality of representation.
We assume whiteness is the default because whiteness, historically, has been the default. This is one of the many reasons diverse representation matters so much. We need to change the default.
For radical white writers wishing to forge interracial movements of poor and working people, whiteness has also long been a problem, with Alexander Saxton and Ted Allen making especially full efforts to understand whiteness in order to disillusion whites unable to see past the value of their own skins.
If whiteness were of no particular advantage, then having a fuller color wheel of skin tones would be purely a matter of celebration. But whiteness - just a drop of it - does still carry privilege. You learn that very young in America.
Instead of accepting what James Baldwin called the "lie of whiteness," many people in lots of different fields and movement activities have tried to productively make it into a problem. When did (some) people come to define themselves as white? In what conditions? How does the lie of whiteness get reproduced? What are its costs politically, morally and culturally?
We flew throughout the summer and fall and the start of winter. At first the whiteness gave way to the green of summer, and then gold covered the fields and forests, and then the whiteness again.
That virtue therefore which is but a youngling in the contemplation of evil, and knows not the utmost that vice promises to her followers, and rejects it, is but a blank virtue, not a pure; her whiteness is but an excremental whiteness.
To Trump, whiteness is neither notional nor symbolic but the very core of his power. In this, Trump is not singular. But whereas his forebears carried whiteness like an ancestral talisman, Trump cracked the glowing amulet open, releasing its eldritch energies.
I believe that also it should be stressed and made clear that our antagonistic position is not to say "I don't like whites" for the simple fact of not liking white people. It's like, our fight is not against the white person per se, but against the exercises of white supremacy and the form in which whiteness and the politics of whiteness operates.
Whiteness is not a culture . . . Whiteness has nothing to do with culture and everything to do with social position . . . . Without the privileges attached to it, the white race would not exist, and the white skin would have no more social significance than big feet
In some ways Jews and the various largely Catholic and often poor European immigrant groups were "white," as the historian Tom Guglielmo has recently put it, "on arrival." Where naturalization law was concerned, for example, ample precedents recognized their ability to become citizens, a right explicitly resting on their "whiteness." But they also remained, as Working toward Whiteness puts it, "on trial" for a harrowingly long time.
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