Why Im No Longer Talking to White People About Race by Reni Eddo-LodgeIn 2014, award-winning journalist Reni Eddo-Lodge wrote about her frustration with the way that discussions of race and racism in Britain were being led by those who werent affected by it. She posted a piece on her blog, entitled: Why Im No Longer Talking to White People About Race that led to this book.
Exploring issues from eradicated black history to the political purpose of white dominance, whitewashed feminism to the inextricable link between class and race, Reni Eddo-Lodge offers a timely and essential new framework for how to see, acknowledge and counter racism. It is a searing, illuminating, absolutely necessary exploration of what it is to be a person of colour in Britain today.
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My biggest problem with this book and the whole movement, actually, is the lack of knowledge and generalization. At the beginning, Reni Eddo-Lodge claims that the majority of white people refuse to believe in structural racism — w here did she get the data? Yes, I can see some of her criticism. Do not present, only, a story of a far right politician asshole as a proof of your argument. My main problem with this book is that it consolidates the idea that everything is about race. It became a religion, where logic and data are not that important anymore, only the devil: racism. It trivializes the title.
I recognized myself in it. I recognized so many of my white, progressive, and not-so-progressive friends in that small, but potent little phrase. Sociologist and educator Robin DiAngelo, who coined the term, describes the defensive reactions so many white people have when their racial world views are questioned. She offers a clear framework to rely on in moments of confusion, as well as actionable ways to turn my own white privilege from a passive fact to something I can actively disassemble with my everyday actions. Robin DiAngelo: The term is meant to capture the defensive reactions so many of us who are white have when our racial world views, positions, identities, or advantages are questioned or challenged. Because we live in a society that is deeply separate and unequal by race — and we are the beneficiaries of that separation and inequality — we are insulated from racial stress. For example, as a white person, I move through the world in racial comfort, with a taken for granted sense of belonging and expectation of racial acceptance.
DiAngelo has led racial justice training for corporations, nonprofits, government agencies, and educators for more than 20 years. In advance of her talk, BU Today spoke with DiAngelo about her book and why she thinks people are more open to racial justice work in the post-Obama era. DiAngelo: The fragility part is meant to capture how little it takes to completely unravel us. For many white people, the mere suggestion that being white has meaning will cause umbrage—in particular, generalizing about white people will trigger umbrage. But the impact of our umbrage is not fragile at all. It marshals behind it centuries of institutional power, and so the impact is quite profound. My area of research is discourse analysis.
Most white people consider a challenge to our racial world views as a challenge to our very identities as good, moral people. It doesn't take much — the mere.
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What happens when I try to talk race with white people
For years, racism has been defined by the violence of far-right extremists, but a more insidious kind of prejudice can be found where many least expect it — at the heart of respectable society. Tue 30 May O n 22 February , I published a post on my blog. Not all white people, just the vast majority who refuse to accept the existence of structural racism and its symptoms. I can no longer engage with the gulf of an emotional disconnect that white people display when a person of colour articulates their experience. You can see their eyes shut down and harden.
The Booker Prize -winner Marlon James wrote that it was "essential" and "begging to be written". Trevor Phillips reviewed the work for The Times. Evaristo described the work as "timely and accessible", "comprehensive and journalistic" as well as "resolutely unacademic", comparing it to the work of African-American writer Roxane Gay , whose anthology Bad Feminist "treads some of the same ground". However, she critiques Eddo-Lodge for not engaging in enough "rigorous research, particularly into the past" and for the fact that she "completely overlooks" the work of Black British feminist writers like Beverley Bryan , Stella Dadzie and Suzanne Scafe. Evaristo also noted that the book leaves open further questions, such as "What is the responsibility of black people in creating change for ourselves? Without also taking responsibility, we are dependent and powerless.