White Fragility

When a racial group’s collective prejudice is backed by the power of legal authority and institutional control, it is transformed into racism, a far-reaching system that functions independently from the intentions or self-images of individual actors.

If, as a white person, I conceptualize racism as a binary and I place myself on the “not racist” side, what further action is required of me? No action is required, because I am not a racist. Therefore, racism is not my problem; it doesn’t concern me and there is nothing further I need to do. This worldview guarantees that I will not build my skill

If, however, I understand racism as a system into which I was socialized, I can receive feedback on my problematic racial patterns as a helpful way to support my learning and growth.

Though white fragility is triggered by discomfort and anxiety, it is born of superiority and entitlement. White fragility is not weakness per se. In fact, it is a powerful means of white racial control and the protection of white advantage.

Part of my processing of that feedback will be to separate it from its delivery and ascertain the central point and its contribution to my growth.

These self-defense claims work on multiple levels. They identify the speakers as morally superior while obscuring the true power of their social positions. The claims blame others with less social power for their discomfort and falsely describe that discomfort as dangerous. The self-defense approach also reinscribes racist imagery. By positioning t

it allows us to focus on how—rather than if—our racism is manifest. When we move beyond the good/bad binary, we can become eager to identify our racist patterns because interrupting those patterns becomes more important than managing how we think we look to others.

Audre Lorde eloquently addressed her thoughts on white guilt at the National Women’s Studies Association Conference in 1981: I cannot hide my anger to spare you guilt, nor hurt feelings, nor answering anger; for to do so insults and trivializes all our efforts. Guilt is not a response to anger; it is a response to one’s own actions or lack of actio

“Because the new racial climate in America forbids the open expression of racially based feelings, views, and positions, when whites discuss issues that make them uncomfortable, they become almost incomprehensible.”7 Probing forbidden racial issues results in verbal incoherence—digressions, long pauses, repetition, and self-corrections.