by Ashley Gregory, LMFT

White Supremacy Culture: Insidious Individualism 

I can recall many times throughout my work with foster system-involved youth of color when I have heard the phrase, “I don’t mean to be racist, but white people…” What they speak to next is often a painful experience; one of being dismissed, harassed or blamed. In these moments, I honestly appreciate that this young person has shared their perspective with me. I usually respond with, “First, it’s okay to talk about race and white privilege, that doesn’t mean you're racist,” followed by listening, empathy and validation while at the same time acknowledging the limitations inherent in my own understanding and experience. Many of the youth I have been fortunate enough to work with are exposed to the same media representations that the rest of us have. The message is that bringing up race is the same as being racist. Talking about white privilege is discouraged in this society because acknowledging white supremacy undermines present day policies and practices. The culture of white supremacy stays intact by ahistorical means. Instead of connecting the dots between slavery and the prison system, for example, Black youth are labeled “superpredators,” “thugs” or “gang members.” This kind of thinking keeps the focus off of systems of oppression and privilege, placing blame instead on individual behavior. As a result, in a mind-boggling and heart-wrenching way, the very youth who experience racist violence are saddled with the internalized weight of possibly being seen as racist. 

Everyone Has A Social Location

I describe myself as an able-bodied, queer and cisgendered woman with race and class privilege. I do this because our unique identities matter. I do this because naming and framing the ways each of our experiences shows up in our relationships is key to building trust. 

There are aspects of someone’s social location which are perceived from those outside of one’s self, the parts of us that society has rigid standards around, like someone’s perceived ability. Noticing that someone uses a wheelchair, for example. Then there are those which are not perceived or known explicitly unless that person reveals them. For example, someone who grew up without access to adequate housing or enough food. There are countless examples of the ways in which our social locations create the lenses through which we see the world. Your personal map, or frame, may include: age, size and shape, involvement with different systems (such as the legal system), religion/spirituality, family history, socio-economic class background and current class status, racial, ethnic and cultural identities, SOGIE (sexual orientation, gender identity and expression), HIV status, educational level, disabilities (both perceived and experienced), mental health, support networks, trauma history, language, immigration status, work history and experiences with discrimination and oppression (beFIERCE!). 

What is important to remember is that frames are not neutral. Imagine another map or frame placed on top of your personal one. This second frame reflects the prevailing power dynamics in a society. In other words: who has access to the most time, space or money? Who is seen as an authority figure? Who gets their needs most consistently met? For whom are our neighborhoods built around? For many people, especially for those who receive the most institutionalized privilege within a given society, navigating the complexities of identity creates discomfort. Confronting the relationship between histories of oppression and one’s individual experiences may be simultaneously very uncomfortable and incredibly liberating. 

The Personal Has Always Been Political

Getting honest about social location opens the possibility for empathy, understanding and transformation in part because it means getting clear about the connection between the “personal” and “political.” Black feminists working to end racism, sexism, homophobia and classism broke open the illusion of separateness between daily life and the political arena. In 1977, “The Combahee River Collective Statement” gave rise to the term “identity politics.” In their statement, collective members discuss how their own complex identities reflect “interlocking” systems of oppression. As Black lesbians, collective members highlighted the impossibility of fighting dehumanization from one identity at a time. Consequently, they point out that “If Black women were free, it would mean that everyone else would have to be free since our freedom would necessitate the destruction of all the systems of oppression.” Honoring the lives of activists, artists, writers, educators and healers existing within intersecting oppressions brings clarity to the fight for justice. Marsha P. Johnson and Sylvia Rivera, for example, are remembered for resisting racism, classism, homophobia and cisgendered privilege as manifest in the New York City police department as warriors in the 1969 Stonewall Rebellion. By being unabashedly themselves, they ignited a movement. 

Finding Your Frame: Mapping Your Social Location

Naming your frame is part of an on-going and life-long process. It is a process of connecting with yourself in an effort to understand how you are a part of everyone’s shared stories and experiences. For additional resources and guides as to how to further understand your frame, please see the resources below. 

Using the categories underlined above, what does your intersectional frame look like? 

Which parts of your social location have you pushed away?

Which parts of your social location have you embraced?

How has your social location connected you?

How has your social location isolated you?

References & Resources
beFIERCE!: A Toolkit for Providers Working with LGBTQ Foster Youth by Stephanie Perron, LCSW. (2015)

The Combahee River Collective Statement. http://circuitous.org/scraps/combahee.html

The Cisgender Privilege Checklist. https://wou.edu/wp/safezone/files/2014/06/The-Cisgender-Privilege-Checklist1.pdf

Tema Okun. “White Supremacy Culture.” https://collectiveliberation.org/wp-content/uploads/2013/01/White_Supremacy_Culture_Okun.pdf

Paul Kivel. “The Costs of Racism to White People.” Paul Kivel outlines the social, spiritual and emotional costs of privilege within a racist culture in his piece “The Costs of Racism to White People.” https://www.collectiveliberation.org/wp-content/uploads/2015/01/Kivel_Costs_of_Racism_to_White_People.pdf