Juliana your article is so thorough and so clear in its understanding of these complex dynamics. I keep coming back to the the Talmudic precept that each human being is a world and how precious each world is. This article deserves a really widespread distribution so that many more humans can benefit from its wisdom. Tikkun Magazine is closing. This would make an excellent piece for its final issue.
I do agree that language is important. I think that the concepts of bosses and workers have become more mainstream since last year’s strike waves. Also the idea of “white skin privilege” can make some well meaning workers feel guilty. This can lead to them becoming reticent in approaching black and brown workers.
Right, and socialism has also become a bit more mainstream since Bernie Sanders' campaign, so we can consider using these terms more freely without provoking negative reactions.
I don't use the term "white privilege" at all, both because of producing reactions such as those you mention, and also because I think the concept of privilege is not clear or accurate. In most cases, what people refer to as privilege--whether white, male, or similar--are actually human rights granted to some and not to others, but should be available to all. And in another usage, "privileged" or "over-privileged" obscures class differences. And both uses evade structural inequality and put the onus on individual circumstance.
I feel that the purpose of talking about situational belonging to oppressor and oppressed groups is to focus on the complex circumstance of how each individual is situated within the social structure, and note that oppression, exploitation, and all these large social constructs are brought to life by the individuals on the ground, each with a certain amount of autonomy and choice in their oppressor and oppressed roles within the constraints of the class system.
This is well thought with much to ponder. One thing I think is missing is the class perspective. I don't buy into the idea of "white privilege". White workers are oppressed by the bosses, just not as oppressed as their brothers and sisters of color. Bosses use racism and sexism to divide workers so we cannot organize to fight back against their oppression. In terms of Israel and Hamas, I tell people I do not pick either side. Both Palestinian and Israeli workers need to unite against both sets of bosses.
Absolutely, Sarah. I guess I try to get this across by referring to systems and real historical experience, in contrast to what's in people's heads and emotions, and by talking about exploitation of oppressed people. I am experimenting with talking about class, class struggle, and other Marxist concepts, using language that refers to these realities with clear language but does not necessarily name them, in cases where the names of things have been obscured by decades of anticommunism. But I have not figured this out entirely! For instance, I am saying "colonizer" and "settler colonial," with the assumption people know what that is and don't reject those words out of hand because they trigger anticommunist conditioning. Use of language is a hard nut to crack. But I will try to make sure that using other terms does not change or soften the meanings.
"Deep down, we all know that discriminating, exploiting and massacring another people is wrong, so we feel tremendous guilt and fear of retribution, which leads to lashing out with increasing savagery in an effort to preserve our safety." Yes, it all is so crazy. Thank you for this thoughtful essay on how it is systems, not inborn behavior, that we're grappling with. And systems can be changed.
Well crafted essay, Juliana. I have German heritage. I have British heritage. And I’m a white American. MANY cultures would have every right to hold “my kind” accountable for a variety of atrocities. As a white person, I certainly faced a reckoning here in the U.S. over the past decade. I’m grateful to have my eyes opened to our historical truths that were buried or twisted. (Once you see, you can’t unsee.) It’s painful to feel that collective shame of the oppressor. So painful, most turn away from it.
I can’t imagine, however, what it’s like to grapple with an oppression that’s mixed with religion. A whole different ballgame. And we’re starting to see that game play out as certain politicians leverage Christianity to rally their base. They see how powerful of a tool (ahem, weapon) religion can be on the global scale. I worry. But I’m vigilant. I cannot think like an oppressor.
True! What I hope to convey is that it's not how we think, what our ethnic or religious identity is, but the ways we are wedged into the social system. I would like to see us acknowledge whatever specific oppressor conditioning we've been subject to, deal with the emotional weight of that, and do what it takes to act differently in the world.
Juliana your article is so thorough and so clear in its understanding of these complex dynamics. I keep coming back to the the Talmudic precept that each human being is a world and how precious each world is. This article deserves a really widespread distribution so that many more humans can benefit from its wisdom. Tikkun Magazine is closing. This would make an excellent piece for its final issue.
I do agree that language is important. I think that the concepts of bosses and workers have become more mainstream since last year’s strike waves. Also the idea of “white skin privilege” can make some well meaning workers feel guilty. This can lead to them becoming reticent in approaching black and brown workers.
Right, and socialism has also become a bit more mainstream since Bernie Sanders' campaign, so we can consider using these terms more freely without provoking negative reactions.
I don't use the term "white privilege" at all, both because of producing reactions such as those you mention, and also because I think the concept of privilege is not clear or accurate. In most cases, what people refer to as privilege--whether white, male, or similar--are actually human rights granted to some and not to others, but should be available to all. And in another usage, "privileged" or "over-privileged" obscures class differences. And both uses evade structural inequality and put the onus on individual circumstance.
I feel that the purpose of talking about situational belonging to oppressor and oppressed groups is to focus on the complex circumstance of how each individual is situated within the social structure, and note that oppression, exploitation, and all these large social constructs are brought to life by the individuals on the ground, each with a certain amount of autonomy and choice in their oppressor and oppressed roles within the constraints of the class system.
This is well thought with much to ponder. One thing I think is missing is the class perspective. I don't buy into the idea of "white privilege". White workers are oppressed by the bosses, just not as oppressed as their brothers and sisters of color. Bosses use racism and sexism to divide workers so we cannot organize to fight back against their oppression. In terms of Israel and Hamas, I tell people I do not pick either side. Both Palestinian and Israeli workers need to unite against both sets of bosses.
Absolutely, Sarah. I guess I try to get this across by referring to systems and real historical experience, in contrast to what's in people's heads and emotions, and by talking about exploitation of oppressed people. I am experimenting with talking about class, class struggle, and other Marxist concepts, using language that refers to these realities with clear language but does not necessarily name them, in cases where the names of things have been obscured by decades of anticommunism. But I have not figured this out entirely! For instance, I am saying "colonizer" and "settler colonial," with the assumption people know what that is and don't reject those words out of hand because they trigger anticommunist conditioning. Use of language is a hard nut to crack. But I will try to make sure that using other terms does not change or soften the meanings.
"Deep down, we all know that discriminating, exploiting and massacring another people is wrong, so we feel tremendous guilt and fear of retribution, which leads to lashing out with increasing savagery in an effort to preserve our safety." Yes, it all is so crazy. Thank you for this thoughtful essay on how it is systems, not inborn behavior, that we're grappling with. And systems can be changed.
Thanks, Joan. Yes, that is a key point I am trying to get across.
Well crafted essay, Juliana. I have German heritage. I have British heritage. And I’m a white American. MANY cultures would have every right to hold “my kind” accountable for a variety of atrocities. As a white person, I certainly faced a reckoning here in the U.S. over the past decade. I’m grateful to have my eyes opened to our historical truths that were buried or twisted. (Once you see, you can’t unsee.) It’s painful to feel that collective shame of the oppressor. So painful, most turn away from it.
I can’t imagine, however, what it’s like to grapple with an oppression that’s mixed with religion. A whole different ballgame. And we’re starting to see that game play out as certain politicians leverage Christianity to rally their base. They see how powerful of a tool (ahem, weapon) religion can be on the global scale. I worry. But I’m vigilant. I cannot think like an oppressor.
True! What I hope to convey is that it's not how we think, what our ethnic or religious identity is, but the ways we are wedged into the social system. I would like to see us acknowledge whatever specific oppressor conditioning we've been subject to, deal with the emotional weight of that, and do what it takes to act differently in the world.