Podcasts about whiteness studies

BIO:The Reverend Dr. Starlette Thomas is a poet, practical theologian, and itinerant prophet for a coming undivided “kin-dom.” She is the director of The Raceless Gospel Initiative, named for her work and witness and an associate editor at Good Faith Media. Starlette regularly writes on the sociopolitical construct of race and its longstanding membership in the North American church. Her writings have been featured in Sojourners, Red Letter Christians, Free Black Thought, Word & Way, Plough, Baptist News Global and Nurturing Faith Journal among others. She is a frequent guest on podcasts and has her own. The Raceless Gospel podcast takes her listeners to a virtual church service where she and her guests tackle that taboo trinity— race, religion, and politics. Starlette is also an activist who bears witness against police brutality and most recently the cultural erasure of the Black Lives Matter Plaza in Washington, D.C. It was erected in memory of the 2020 protests that brought the world together through this shared declaration of somebodiness after the gruesome murder of George Perry Floyd, Jr. Her act of resistance caught the attention of the Associated Press. An image of her reclaiming the rubble went viral and in May, she was featured in a CNN article.Starlette has spoken before the World Council of Churches North America and the United Methodist Church's Council of Bishops on the color- coded caste system of race and its abolition. She has also authored and presented papers to the members of the Baptist World Alliance in Zurich, Switzerland and Nassau, Bahamas to this end. She has cast a vision for the future of religion at the National Museum of African American History and Culture's “Forward Conference: Religions Envisioning Change.” Her paper was titled “Press Forward: A Raceless Gospel for Ex- Colored People Who Have Lost Faith in White Supremacy.” She has lectured at The Queen's Foundation in Birmingham, U.K. on a baptismal pedagogy for antiracist theological education, leadership and ministries. Starlette's research interests have been supported by the Louisville Institute and the Lilly Foundation. Examining the work of the Reverend Dr. Clarence Jordan, whose farm turned “demonstration plot” in Americus, Georgia refused to agree to the social arrangements of segregation because of his Christian convictions, Starlette now takes this dirt to the church. Her thesis is titled, “Afraid of Koinonia: How life on this farm reveals the fear of Christian community.” A full circle moment, she was recently invited to write the introduction to Jordan's newest collection of writings, The Inconvenient Gospel: A Southern Prophet Tackles War, Wealth, Race and Religion.Starlette is a member of the Christian Community Development Association, the Peace & Justice Studies Association, and the Koinonia Advisory Council. A womanist in ministry, she has served as a pastor as well as a denominational leader. An unrepentant academician and bibliophile, Starlette holds degrees from Buffalo State College, Colgate Rochester Crozer Divinity School and Wesley Theological Seminary. Last year, she was awarded an honorary doctorate in Sacred Theology for her work and witness as a public theologian from Wayland Baptist Theological Seminary. She is the author of "Take Me to the Water": The Raceless Gospel as Baptismal Pedagogy for a Desegregated Church and a contributing author of the book Faith Forward: A Dialogue on Children, Youth & a New Kind of Christianity.  JennyI was just saying that I've been thinking a lot about the distinction between Christianity and Christian supremacy and Christian nationalism, and I have been researching Christian nationalism for probably about five or six years now. And one of my introductions to the concept of it was a book that's based on a documentary that's based on a book called Constantine Sword. And it talked about how prior to Constantine, Christians had the image of fish and life and fertility, and that is what they lived by. And then Constantine supposedly had this vision of a cross and it said, with this sign, you shall reign. And he married the church and the state. And ever since then, there's been this snowball effect of Christian empire through the Crusades, through manifest destiny, through all of these things that we're seeing play out in the United States now that aren't new. But I think there's something new about how it's playing out right now.Danielle (02:15):I was thinking about the doctrine of discovery and how that was the creation of that legal framework and ideology to justify the seizure of indigenous lands and the subjugation of indigenous peoples. And just how part of that doctrine you have to necessarily make the quote, humans that exist there, you have to make them vacant. Or even though they're a body, you have to see them as internally maybe empty or lacking or less. And that really becomes this frame. Well, a repeated frame.Jenny (03:08):Yep. Yeah. Yeah. And it feels like that's so much source to that when that dehumanization is ordained by God. If God is saying these people who we're not even going to look at as people, we're going to look at as objects, how do we get out of that?Danielle (03:39):I don't know. Well, definitely still in it. You can hear folks like Charlie Kirk talk about it and unabashedly, unashamedly turning point USA talk about doctrine of discovery brings me currently to these fishing boats that have been jetting around Venezuela. And regardless of what they're doing, the idea that you could just kill them regardless of international law, regardless of the United States law, which supposedly we have the right to a process, the right to due process, the right to show up in a court and we're presumed innocent. But this doctrine applies to people manifest destiny, this doctrine of discovery. It applies to others that we don't see as human and therefore can snuff out life. And I think now they're saying on that first boat, I think they've blown up four boats total. And on the first boat, one of the ladies is speaking out, saying they were out fishing and the size of the boat. I think that's where you get into reality. The size of the boat doesn't indicate a large drug seizure anyway. It's outside reality. And again, what do you do if they're smuggling humans? Did you just destroy all that human life? Or maybe they're just fishing. So I guess that doctrine and that destiny, it covers all of these immoral acts, it kind of washes them clean. And I guess that talking about Constantine, it feels like the empire needed a way to do that, to absolve themselves.Danielle (05:40):I know it gives me both comfort and makes me feel depressed when I think about people in 300 ad being, they're freaking throwing people into the lion's den again and people are cheering. And I have to believe that there were humans at that time that saw the barbarism for what it was. And that gives me hope that there have always been a few people in a system of tyranny and oppression that are like, what the heck is going on? And it makes me feel like, ugh. When does that get to be more than just the few people in a society kind of society? Or what does a society need to not need such violence? Because I think it's so baked in now to these white and Christian supremacy, and I don't know, in my mind, I don't think I can separate white supremacy from Christian supremacy because even before White was used as a legal term to own people and be able to vote, the legal term was Christian. And then when enslaved folks started converting to Christianity, they pivoted and said, well, no, not all Christians. It has to be white Christians. And so I think white supremacy was birthed out of a long history of Christian supremacy.Danielle (07:21):Yeah, it's weird. I remember growing up, and maybe you had this experience too, I remember when Schindler's List hit the theaters and you were probably too young, but Schindler's listed the theaters, and I remember sitting in a living room and having to convince my parents of why I wanted to see it. And I think I was 16, I don't remember. I was young and it was rated R and of course that was against our values to see rated R movies. But I really wanted to see this movie. And I talked and talked and talked and got to see this movie if anybody's watched Schindler's List, it's a story of a man who is out to make money, sees this opportunity to get free labor basically as part of the Nazi regime. And so he starts making trades to access free labor, meanwhile, still has women, enjoys a fine life, goes to church, has a pseudo faith, and as time goes along, I'm shortening the story, but he gets this accountant who he discovers he loves because his accountant makes him rich. He makes him rich off the labor. But the accountant is thinking, how do I save more lives and get them into this business with Schindler? Well, eventually they get captured, they get found out. All these things happen, right, that we know. And it becomes clear to Schindler that they're exterminating, they're wiping out an entire population.(09:01):I guess I come to that and just think about, as a young child, I remember watching that thinking, there's no way this would ever happen again because there's film, there's documentation. At the time, there were people alive from the Great war, the greatest generation like my grandfather who fought in World War ii. There were other people, we had the live stories. But now just a decade, 12, 13 years removed, it hasn't actually been that long. And the memory of watching a movie like Schindler's List, the impact of seeing what it costs a soul to take the life of other souls like that, that feels so far removed now. And that's what the malaise of the doctrine of Discovery and manifest destiny, I think have been doing since Constantine and Christianity. They've been able to wipe the memory, the historical memory of the evil done with their blessing.(10:06):And I feel like even this huge thing like the Holocaust, the memories being wiped, you can almost feel it. And in fact, people are saying, I don't know if they actually did that. I don't know if they killed all these Jewish peoples. Now you hear more denial even of the Holocaust now that those storytellers aren't passed on to the next life. So I think we are watching in real time how Christianity and Constantine were able to just wipe use empire to wipe the memory of the people so they can continue to gain riches or continue to commit atrocities without impunity just at any level. I guess that's what comes to mind.Jenny (10:55):Yeah, it makes me think of, I saw this video yesterday and I can't remember what representative it was in a hearing and she had written down a long speech or something that she was going to give, and then she heard during the trial the case what was happening was someone shared that there have been children whose parents have been abducted and disappeared because the children were asked at school, are your parents undocumented? And she said, I can't share what I had prepared because I'm caught with that because my grandfather was killed in the Holocaust because his children were asked at school, are your parents Jewish?(11:53):And my aunt took that guilt with her to her grave. And the amount of intergenerational transgenerational trauma that is happening right now, that never again is now what we are doing to families, what we are doing to people, what we are doing to children, the atrocities that are taking place in our country. Yeah, it's here. And I think it's that malaise has come over not only the past, but even current. I think people don't even know how to sit with the reality of the horror of what's happening. And so they just dissociate and they just check out and they don't engage the substance of what's happening.Danielle (13:08):Yeah. I tell a friend sometimes when I talk to her, I just say, I need you to tap in. Can you just tap in? Can you just carry the conversation or can you just understand? And I don't mean understand, believe a story. I mean feel the story. It's one thing to say the words, but it's another thing to feel them. And I think Constantine is a brilliant guy. He took a peaceful religion. He took a peaceful faith practice, people that literally the prior guy was throwing to the lions for sport. He took a people that had been mocked, a religious group that had been mocked, and he elevated them and then reunified them with that sword that you're talking about. And so what did those Christians have to give up then to marry themselves to empire? I don't know, but it seems like they kind of effed us over for eternity, right?Jenny (14:12):Yeah. Well, and I think that that's part of it. I think part of the malaise is the infatuation with eternity and with heaven. And I know for myself, when I was a missionary for many years, I didn't care about my body because this body, this light and momentary suffering paled in comparison to what was awaiting me. And so no matter what happened, it was a means to an end to spend eternity with Jesus. And so I think of empathy as us being able to feel something of ourselves in someone else. If I don't have grief and joy and sorrow and value for this body, I'm certainly not going to have it for other bodies. And I think the disembodiment of white Christian supremacy is what enables bodies to just tolerate and not consider the brutality of what we're seeing in the United States. What we're seeing in Congo, what we're seeing in Palestine, what we're seeing everywhere is still this sense of, oh, the ends are going to justify the means we're all going to, at least I'll be in heaven and everyone else can kind of figure out what they're going to do.I don't know, man. Yeah, maybe. I guess when you think about Christian nationalism versus maybe a more authentic faith, what separates them for youAbiding by the example that Jesus gave or not. I mean, Jesus was killed by the state because he had some very unpopular things to say about the state and the way in which he lived was very much like, how do I see those who are most oppressed and align myself with them? Whereas Christian nationalism is how do I see those who have the most power and align myselves with them?(16:48):And I think it is a question of alignment and orientation. And at the end of the day, who am I going to stand with even knowing and probably knowing that that may be to the detriment of my own body, but I do that not out of a sense of martyrdom, but out of a sense of integrity. I refuse. I think I really believe Jesus' words when he said, what good is it for a man to gain the world and lose his soul? And at the end of the day, what I'm fighting for is my own soul, and I don't want to give that up.Danielle (17:31):Hey, starlet, we're on to not giving up our souls to power.The Reverend Dr.Rev. Dr. Starlette (17:47):I'm sorry I'm jumping from one call to the next. I do apologize for my tardiness now, where were we?Danielle (17:53):We got on the subject of Constantine and how he married the sword with Christianity when it had been fish and fertile ground and et cetera, et cetera. Yeah, that's where we started. Yeah, that's where we started.Starlette (18:12):I'm going to get in where I fit in. Y'all keep going.Danielle (18:14):You get in. Yeah, you get in. I guess Jenny, for me and for you, starlet, the deep erasure of any sort of resemblance of I have to look back and I have to be willing to interrogate, I think, which is what a lot of people don't want to do. I grew up in a really conservative evangelical family and a household, and I have to interrogate, well, one, why did my mom get into that? Because Mexican, and number two, I watched so slowly as there was a celebration. I think it was after Bill Clinton had this Monica Lewinsky thing and all of this stuff happened. My Latino relatives were like, wait a minute, we don't like that. We don't like that. That doesn't match our values. And I remember this celebration of maybe now they're going to become Christians. I remember thinking that as a child, because for them to be a Democrat in my household and for them to hold different values around social issues meant that they weren't necessarily saved in my house and my way because they hadn't fully bought into empire in the way I know Jenny muted herself.(19:31):They hadn't fully bought into empire. And I slowly watched those family members in California kind of give way to conservatism the things that beckoned it. And honestly, a lot of it was married to religion and to what is going on today and not standing up for justice, not standing up for civil rights. I watched the movement go over, and it feels like at the expense of the memory of my grandfather and my great-grandfather who despised religion in some ways, my grandfather did not like going to church because he thought people were fake. He didn't believe them, and he didn't see what church had to do with being saved anyway. And so I think about him a lot and I think, oh, I got to hold onto that a little bit in the face of empire. But yeah, my mind just went off on that rabbit trail.Starlette (20:38):Oh, it's quite all right. My grandfather had similar convictions. My grandmother took the children to church with her and he stayed back. And after a while, the children were to decide that they didn't want to go anymore. And I remember him saying, that's enough. That's enough. You've done enough. They've heard enough. Don't make them go. But I think he drew some of the same conclusions, and I hold those as well, but I didn't grow up in a household where politics was even discussed. Folks were rapture ready, as they say, because they were kingdom minded is what they say now. And so there was no discussion of what was going on on the ground. They were really out of touch with, I'm sending right now. They were out of touch with reality. I have on pants, I have on full makeup, I have on earrings. I'm not dressed modestly in any way, shape, fashion or form.(21:23):It was a very externalized, visible, able to be observed kind of spirituality. And so I enter the spaces back at home and it's like going into a different world. I had to step back a bit and oftentimes I just don't say anything. I just let the room have it because you can't, in my experience, you can't talk 'em out of it. They have this future orientation where they live with their feet off the ground because Jesus is just around the corner. He's right in that next cloud. He's coming, and so none of this matters. And so that affected their political participation and discussion. There was certainly very minor activism, so I wasn't prepared by family members to show up in the streets like I do now. I feel sincerely called. I feel like it's a work of the spirit that I know where to put my feet at all, but I certainly resonate with what you would call a rant that led you down to a rabbit hole because it led me to a story about my grandfather, so I thank you for that. They were both right by the way,Danielle (22:23):I think so he had it right. He would sit in the very back of church sometimes to please my grandmother and to please my family, and he didn't have a cell phone, but he would sit there and go to sleep. He would take a nap. And I have to think of that now as resistance. And as a kid I was like, why does he do that? But his body didn't want to take it in.Starlette (22:47):That's rest as resistance from the Nat Bishop, Trisha Hersey, rest as act of defiance, rest as reparations and taking back my time that you're stealing from me by having me sit in the service. I see that.Danielle (23:02):I mean, Jenny, it seems like Constantine, he knew what to do. He gets Christians on his side, they knew how to gather organically. He then gets this mass megaphone for whatever he wants, right?Jenny (23:21):Yeah. I think about Adrian Marie Brown talks a lot about fractals and how what happens on a smaller scale is going to be replicated on larger scales. And so even though there's some sense of disjoint with denominations, I think generally in the United States, there is some common threads of that manifest destiny that have still found its way into these places of congregating. And so you're having these training wheels really even within to break it down into the nuclear family that James Dobson wanted everyone to focus on was a very, very narrow white, patriarchal Christian family. And so if you rehearse this on these smaller scales, then you can rehearse it in your community, then you can rehearse it, and it just bubbles and bubbles and balloons out into what we're seeing happen, I think.Yeah, the nuclear family and then the youth movements, let us, give us your youth, give us your kids. Send us your kids and your youth to our camps.Jenny (24:46):Great. I grew up in Colorado and I was probably 10 or 11 when the Columbine shooting happened, and I remember that very viscerally. And the immediate conversation was not how do we protect kids in school? It was glorifying this one girl that maybe or maybe did not say yes when the shooters asked, do you still believe in God? And within a year her mom published a book about it. And that was the thing was let's use this to glorify martyrdom. And I think it is different. These were victims in school and I think any victim of the shooting is horrifying. And I think we're seeing a similar level of that martyrdom frenzy with Charlie Kirk right now. And what we're not talking about is how do we create a safer society? What we're talking about, I'm saying, but I dunno. What I'm hearing of the white Christian communities is how are we glorifying Charlie Kirk as a martyr and what power that wields when we have someone that we can call a martyr?Starlette (26:27):No, I just got triggered as soon as you said his name.(26:31):Just now. I think grieving a white supremacist is terrifying. Normalizing racist rhetoric is horrifying. And so I look online in disbelief. I unfollowed and blocked hundreds of people on social media based on their comments about what I didn't agree with. Everything he said, got a lot of that. I'm just not interested. I think they needed a martyr for the race war that they're amping for, and I would like to be delivered from the delusion that is white body supremacy. It is all exhausting. I don't want to be a part of the racial imagination that he represents. It is not a new narrative. We are not better for it. And he's not a better person because he's died. The great Biggie Smalls has a song that says you're nobody until somebody kills you. And I think it's appropriate. Most people did not know who he was. He was a podcaster. I'm also looking kind of cross-eyed at his wife because that's not, I served as a pastor for more than a decade. This is not an expression of grief. There's nothing like anything I've seen for someone who was assassinated, which I disagree with.(28:00):I've just not seen widows take the helm of organizations and given passion speeches and make veil threats to audiences days before the, as we would say in my community, before the body has cooled before there is a funeral that you'll go down and take pictures. That could be arguably photo ops. It's all very disturbing to me. This is a different measure of grief. I wrote about it. I don't know what, I've never heard of a sixth stage of grief that includes fighting. We're not fighting over anybody's dead body. We're not even supposed to do it with Jesus. And so I just find it all strange that before the man is buried, you've already concocted a story wherein opposing forces are at each other's throats. And it's all this intergalactic battle between good and bad and wrong, up and down, white and black. It's too much.(28:51):I think white body supremacy has gotten out of hand and it's incredibly theatrical. And for persons who have pulled back from who've decent whiteness, who've de racialize themselves, it's foolishness. Just nobody wants to be involved in this. It's a waste of time. White body supremacy and racism are wastes of time. Trying to prove that I'm a human being or you're looking right at is a waste of time. And people just want to do other things, which is why African-Americans have decided to go to sleep, to take a break. We're not getting ready to spin our wheels again, to defend our humanity, to march for rights that are innate, to demand a dignity that comes with being human. It's just asinine.(29:40):I think you would be giving more credence to the statements themselves by responding. And so I'd rather save my breath and do my makeup instead because trying to defend the fact that I'm a glorious human being made in the image of God is a waste of time. Look at me. My face is beat. It testifies for me. Who are you? Just tell me that I don't look good and that God didn't touch me. I'm with the finger of love as the people say, do you see this beat? Let me fall back. So you done got me started and I blame you. It's your fault for the question. So no, that's my response to things like that. African-American people have to insulate themselves with their senses of ness because he didn't have a kind word to say about African-American people, whether a African-American pilot who is racialized as black or an African-American woman calling us ignorance saying, we're incompetence. If there's no way we could have had these positions, when African-American women are the most agreed, we're the most educated, how dare you? And you think, I'm going to prove that I'm going to point to degrees. No, I'll just keep talking. It will make itself obvious and evident.(30:45):Is there a question in that? Just let's get out of that. It triggers me so bad. Like, oh, that he gets a holiday and it took, how many years did it take for Martin Luther King Junior to get a holiday? Oh, okay. So that's what I mean. The absurdity of it all. You're naming streets after him hasn't been dead a year. You have children coloring in sheets, doing reports on him. Hasn't been a few months yet. We couldn't do that for Martin Luther King. We couldn't do that for Rosa Parks. We couldn't do that for any other leader, this one in particular, and right now, find that to beI just think it just takes a whole lot of delusion and pride to keep puffing yourself up and saying, you're better than other people. Shut up, pipe down. Or to assume that everybody wants to look like you or wants to be racialized as white. No, I'm very cool in who I'm, I don't want to change as the people say in every lifetime, and they use these racialized terms, and so I'll use them and every lifetime I want to come back as black. I don't apologize for my existence. I love it here. I don't want to be racialized as white. I'm cool. That's the delusion for me that you think everyone wants to look like. You think I would trade.(32:13):You think I would trade for that, and it looks great on you. I love what it's doing for you. But as for me in my house, we believe in melanin and we keep it real cute over here. I just don't have time. I think African-Americans minoritized and otherwise, communities should invest their time in each other and in ourselves as opposed to wasting our breath, debating people. We can't debate white supremacists. Anyway, I think I've talked about that the arguments are not rooted in reason. It's rooted in your dehumanization and equating you with three fifths of a human being who's in charge of measurements, the demonizing of whiteness. It's deeply problematic for me because it puts them in a space of creator. How can you say how much of a human being that's someone? This stuff is absurd. And so I've refuse to waste my breath, waste my life arguing with somebody who doesn't have the power, the authority.(33:05):You don't have the eyesight to tell me if I'm human or not. This is stupid. We're going to do our work and part of our work is going to sleep. We're taking naps, we're taking breaks, we're putting our feet up. I'm going to take a nap after this conversation. We're giving ourselves a break. We're hitting the snooze button while staying woke. There's a play there. But I think it's important that people who are attacked by white body supremacy, not give it their energy. Don't feed into the madness. Don't feed into the machine because it'll eat you alive. And I didn't get dressed for that. I didn't get on this call. Look at how I look for that. So that's what that brings up. Okay. It brings up the violence of white body supremacy, the absurdity of supremacy at all. The delusion of the racial imagination, reading a 17th century creation onto a 21st century. It's just all absurd to me that anyone would continue to walk around and say, I'm better than you. I'm better than you. And I'll prove it by killing you, lynching you, raping your people, stealing your people, enslaving your people. Oh, aren't you great? That's pretty great,Jenny (34:30):I think. Yeah, I think it is. I had a therapist once tell me, it's like you've had the opposite of a psychotic break because when that is your world and that's all, it's so easy to justify and it makes sense. And then as soon as you step out of it, you're like, what the what? And then it makes it that much harder to understand. And this is my own, we talked about this last week, but processing what is my own path in this of liberation and how do I engage people who are still in that world, who are still related to me, who are, and in a way that isn't exhausting for I'm okay being exhausted if it's going to actually bear something, if it's just me spinning my wheels, I don't actually see value in that. And for me, what began to put cracks in that was people challenging my sense of superiority and my sense of knowing what they should do with their bodies. Because essentially, I think a lot of how I grew up was similar maybe and different from how you were sharing Danielle, where it was like always vote Republican because they're going to be against abortion and they're going to be against gay marriage. And those were the two in my world that were the things that I was supposed to vote for no matter what. And now just seeing how far that no matter what is willing to go is really terrifying.Danielle (36:25):Yeah, I agree. Jenny. I mean, again, I keep talking about him, but he's so important to me. The idea that my great grandfather to escape religious oppression would literally walk 1,950 miles and would leave an oppressive system just in an attempt to get away. That walk has to mean something to me today. You can't forget. All of my family has to remember that he did a walk like that. How many of us have walked that far? I mean, I haven't ever walked that far in just one instance to escape something. And he was poor because he couldn't even pay for his mom's burial at the Catholic church. So he said, let me get out of this. And then of course he landed with the Methodist and he was back in the fire again. But I come back to him, and that's what people will do to get out of religious oppression. They will give it an effort and when they can. And so I think it's important to remember those stories. I'm off on my tangent again now because it feels so important. It's a good one.Starlette (37:42):I think it's important to highlight the walking away from, to putting one foot in front of the other, praying with your feet(37:51):That it's its own. You answer your own prayer by getting away from it. It is to say that he was done with it, and if no one else was going to move, he was going to move himself that he didn't wait for the change in the institution. Let's just change directions and get away from it. And I hate to even imagine what he was faced with and that he had to make that decision. And what propelled him to walk that long with that kind of energy to keep momentum and to create that amount of distance. So for me, it's very telling. I ran away at 12. I had had it, so I get it. This is the last time you're going to hit me.Not going to beat me out of my sleep. I knew that at 12. This is no place for me. So I admire people who get up in the dead of night, get up without a warning, make it up in their mind and said, that's the last time, or This is not what I'm going to do. This is not the way that I want to be, and I'm leaving. I admire him. Sounds like a hero. I think we should have a holiday.Danielle (38:44):And then imagine telling that. Then you're going to tell me that people like my grandfather are just in it. This is where it leaves reality for me and leaves Christianity that he's just in it to steal someone's job. This man worked the lemon fields and then as a side job in his retired years, moved up to Sacramento, took in people off death row at Folsom Prison, took 'em to his home and nursed them until they passed. So this is the kind a person that will walk 1,950 miles. They'll do a lot of good in the world, and we're telling people that they can't come here. That's the kind of people that are walking here. That's the kind of people that are coming here. They're coming here to do whatever they can. And then they're nurturing families. They're actually living out in their families what supposed Christians are saying they want to be. Because people in these two parent households and these white families, they're actually raising the kind of people that will shoot Charlie Kirk. It's not people like my grandfather that walked almost 2000 miles to form a better life and take care of people out of prisons. Those aren't the people forming children that are, you'reStarlette (40:02):Going to email for that. The deacons will you in the parking lot for that one. You you're going to get a nasty tweet for that one. Somebody's going to jump off in the comments and straighten you out at,Danielle (40:17):I can't help it. It's true. That's the reality. Someone that will put their feet and their faith to that kind of practice is not traveling just so they can assault someone or rob someone. I mean, yes, there are people that have done that, but there's so much intentionality about moving so far. It does not carry the weight of, can you imagine? Let me walk 2000 miles to Rob my neighbor. That doesn't make any sense.Starlette (40:46):Sounds like it's own kind of pilgrimage.Jenny (40:59):I have so many thoughts, but I think whiteness has just done such a number on people. And I'm hearing each of you and I'm thinking, I don't know that I could tell one story from any of my grandparents. I think that that is part of whiteness. And it's not that I didn't know them, but it's that the ways in which Transgenerational family lines are passed down are executed for people in considered white bodies where it's like my grandmother, I guess I can't tell some stories, but she went to Polish school and in the States and was part of a Polish community. And then very quickly on polls were grafted into whiteness so that they could partake in the GI Bill. And so that Polish heritage was then lost. And that was not that long ago, but it was a severing that happened. And some of my ancestors from England, that severing happened a long time ago where it's like, we are not going to tell the stories of our ancestors because that would actually reveal that this whole white thing is made up. And we actually have so much more to us than that. And so I feel like the social privilege that has come from that, but also the visceral grief of how I would want to know those stories of my ancestors that aren't there. Because in part of the way that whiteness operates,Starlette (42:59):I'm glad you told that story. Diane de Prima, she tells about that, about her parents giving up their Italian ness, giving up their heritage and being Italian at home and being white in public. So not changing their name, shortening their name, losing their accent, or dropping the accent. I'm glad that you said that. I think that's important. But like you said though, if you tell those stories and it shakes up the power dynamic for whiteness, it's like, oh, but there are books how the Irish became White, the Making of Whiteness working for Whiteness, read all the books by David Broer on Whiteness Studies. But I'm glad that you told us. I think it's important, and I love that you named it as a severing. Why did you choose that word in particular?Jenny (43:55):I had the privilege a few years ago of going to Poland and doing an ancestry trip. And weeks before I went, an extended cousin in the States had gotten connected with our fifth cousin in Poland. We share the fifth grandparents. And this cousin of mine took us around to the church where my fifth great grandparents got married and these just very visceral places. And I had never felt the land that my ancestors know in my body. And there was something really, really powerful of that. And so I think of severing as I have been cut off from that lineage and that heritage because of whiteness. And I feel very, very grateful for the ways in which that is beginning to heal and beginning to mend. And we can tell truer stories of our ancestry and where we come from and the practices of our people. And I think it is important to acknowledge the cost and the privilege that has come from that severing in order to get a job that was not reserved for people that weren't white. My family decided, okay, well we'll just play the part. We will take on that role of whiteness because that will then give us that class privilege and that socioeconomic privilege that reveals how much of a construct whitenessStarlette (45:50):A racial contract is what Charles W. Mills calls it, that there's a deal made in a back room somewhere that you'll trade your sense of self for another. And so that it doesn't, it just unravels all the ways in which white supremacy, white body supremacy, pos itself, oh, that we're better. I think people don't say anything because it unravels those lies, those tongue twisters that persons have spun over the centuries, that it's really just an agreement that we've decided that we'll make ourselves the majority so that we can bully everybody else. And nobody wants to be called that. Nobody wants to be labeled greedy. I'm just trying to provide for my family, but at what expense? At who else's expense. But I like to live in this neighborhood and I don't want to be stopped by police. But you're willing to sacrifice other people. And I think that's why it becomes problematic and troublesome because persons have to look at themselves.(46:41):White body supremacy doesn't offer that reflection. If it did, persons would see how monstrous it is that under the belly of the beast, seeing the underside of that would be my community. We know what it costs for other people to feel really, really important because that's what whiteness demands. In order to look down your nose on somebody, you got to stand on somebody's back. Meanwhile, our communities are teaching each other to stand. We stand on the shoulders of giants. It's very communal. It's a shared identity and way of being. Whereas whiteness demands allegiance by way of violence, violent taking and grabbing it is quite the undoing. We have a lot of work to do. But I am proud of you for telling that story.Danielle (47:30):I wanted to read this quote by Gloria, I don't know if you know her. Do you know her? She writes, the struggle is inner Chicano, Indio, American Indian, Molo, Mexicano, immigrant, Latino, Anglo and power working class Anglo black, Asian. Our psyches resemble the border towns and are populated by the same people. The struggle has always been inner and has played out in outer terrains. Awareness of our situation must come before interchanges and which in turn come before changes in society. Nothing happens in the real world unless it first happens in the images in our heads.(48:16):So Jenny, when you're talking, you had some image in your head before you went to Poland, before it became reality. You had some, it didn't start with just knowing your cousin or whatever it happened before that. Or for me being confronted and having to confront things with my husband about ways we've been complicit or engaged in almost like the word comes gerrymandering our own future. That's kind of how it felt sometimes Luis and I and how to become aware of that and take away those scales off our own eyes and then just sit in the reality, oh no, we're really here and this is where we're really at. And so where are we going to go from here? And starlet, you've talked from your own position. That's just what comes to mind. It's something that happens inside. I mean, she talks about head, I think more in feelings in my chest. That's where it happens for me. But yeah, that's what comes to mind.Starlette (49:48):With. I feel like crying because of what we've done to our bodies and the bodies of other people. And we still can't see ourselves not as fully belonging to each other, not as beloved, not as holy.It's deeply saddening that for all the time that we have here together for all the time that we'll share with each other, we'll spend much of it not seeing each other at all.Danielle (50:57):My mind's going back to, I think I might've shared this right before you joined Starla, where it was like, I really believe the words of Jesus that says, what good is it for someone to gain the world and lose their soul? And that's what I hear. And what I feel is this soul loss. And I don't know how to convince other people. And I don't know if that's the point that their soul is worth it, but I think I've, not that I do it perfectly, but I think I've gotten to the place where I'm like, I believe my interiority is worth more than what it would be traded in for.(51:45):And I think that will be a lifelong journey of trying to figure out how to wrestle with a system. I will always be implicated in because I am talking to you on a device that was made from cobalt, from Congo and wearing clothes that were made in other countries. And there's no way I can make any decision other than to just off myself immediately. And I'm not saying I'm doing that, but I'm saying the part of the wrestle is that this is, everything is unresolved. And how do I, like what you said, Danielle, what did you say? Can you tune into this conversation?Jenny (52:45):Yeah. And how do I keep tapping in even when it means engaging my own implication in this violence? It's easier to be like, oh, those people over there that are doing those things. And it's like, wait, now how do I stay situated and how I'm continually perpetuating it as well, and how do I try to figure out how to untangle myself in that? And I think that will be always I,Danielle (53:29):He says, the US Mexican border as like an open wound where the third world grates against the first and bleeds. And before a scab forms it hemorrhages again, the lifeblood of two worlds. Two worlds merging to form a third country, a border culture. Borders are set up to define the places that are safe and unsafe to distinguish us from them. A border is a dividing line, a narrow strip along a steep edge. A borderland is a vague and undetermined place created by the emotional residue of an unnatural boundary is it is in a constant state of transition. They're prohibited and forbidden arts inhabitants. And I think that as a Latina that really describes and mixed with who my father is and that side that I feel like I live like the border in me, it feels like it grates against me. So I hear you, Jenny, and I feel very like all the resonance, and I hear you star led, and I feel a lot of resonance there too. But to deny either thing would make me less human because I am human with both of those parts of me.(54:45):But also to engage them brings a lot of grief for both parts of me. And how does that mix together? It does feel like it's in a constant state of transition. And that's partly why Latinos, I think particularly Latino men bought into this lie of power and played along. And now they're getting shown that no, that part of you that's European, that part never counted at all. And so there is no way to buy into that racialized system. There's no way to put a down payment in and come out on the other side as human. As soon as we buy into it, we're less human. Yeah. Oh, Jenny has to go in a minute. Me too. But starlet, you're welcome to join us any Thursday. Okay.Speaker 1 (55:51):Afternoon. Bye. Thank you. Bye bye.Kitsap County & Washington State Crisis and Mental Health ResourcesIf you or someone else is in immediate danger, please call 911.This resource list provides crisis and mental health contacts for Kitsap County and across Washington State.Kitsap County / Local ResourcesResourceContact InfoWhat They OfferSalish Regional Crisis Line / Kitsap Mental Health 24/7 Crisis Call LinePhone: 1‑888‑910‑0416Website: https://www.kitsapmentalhealth.org/crisis-24-7-services/24/7 emotional support for suicide or mental health crises; mobile crisis outreach; connection to services.KMHS Youth Mobile Crisis Outreach TeamEmergencies via Salish Crisis Line: 1‑888‑910‑0416Website: https://sync.salishbehavioralhealth.org/youth-mobile-crisis-outreach-team/Crisis outreach for minors and youth experiencing behavioral health emergencies.Kitsap Mental Health Services (KMHS)Main: 360‑373‑5031; Toll‑free: 888‑816‑0488; TDD: 360‑478‑2715Website: https://www.kitsapmentalhealth.org/crisis-24-7-services/Outpatient, inpatient, crisis triage, substance use treatment, stabilization, behavioral health services.Kitsap County Suicide Prevention / “Need Help Now”Call the Salish Regional Crisis Line at 1‑888‑910‑0416Website: https://www.kitsap.gov/hs/Pages/Suicide-Prevention-Website.aspx24/7/365 emotional support; connects people to resources; suicide prevention assistance.Crisis Clinic of the PeninsulasPhone: 360‑479‑3033 or 1‑800‑843‑4793Website: https://www.bainbridgewa.gov/607/Mental-Health-ResourcesLocal crisis intervention services, referrals, and emotional support.NAMI Kitsap CountyWebsite: https://namikitsap.org/Peer support groups, education, and resources for individuals and families affected by mental illness.Statewide & National Crisis ResourcesResourceContact InfoWhat They Offer988 Suicide & Crisis Lifeline (WA‑988)Call or text 988; Website: https://wa988.org/Free, 24/7 support for suicidal thoughts, emotional distress, relationship problems, and substance concerns.Washington Recovery Help Line1‑866‑789‑1511Website: https://doh.wa.gov/you-and-your-family/injury-and-violence-prevention/suicide-prevention/hotline-text-and-chat-resourcesHelp for mental health, substance use, and problem gambling; 24/7 statewide support.WA Warm Line877‑500‑9276Website: https://www.crisisconnections.org/wa-warm-line/Peer-support line for emotional or mental health distress; support outside of crisis moments.Native & Strong Crisis LifelineDial 988 then press 4Website: https://doh.wa.gov/you-and-your-family/injury-and-violence-prevention/suicide-prevention/hotline-text-and-chat-resourcesCulturally relevant crisis counseling by Indigenous counselors.Additional Helpful Tools & Tips• Behavioral Health Services Access: Request assessments and access to outpatient, residential, or inpatient care through the Salish Behavioral Health Organization. Website: https://www.kitsap.gov/hs/Pages/SBHO-Get-Behaviroal-Health-Services.aspx• Deaf / Hard of Hearing: Use your preferred relay service (for example dial 711 then the appropriate number) to access crisis services.• Warning Signs & Risk Factors: If someone is talking about harming themselves, giving away possessions, expressing hopelessness, or showing extreme behavior changes, contact crisis resources immediately.Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that. Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that.

Researcher-educator Ali Michael, Ph.D., who has written about concepts such as Whiteness and White Privilege, unpacks what they mean, responding to common critiques. Michael defends educational investment in DEI programs as the U.S. federal government has actively sought to dismantle this work. Also, after spending more than a year meeting with American educators who whose work was impacted by the Oct. 7 attacks and the war in Gaza, she shares some surprising themes that emerged. She also shares how differences over the Israeli-Palestinian conflict surfaced in the early years of her marriage and how she and her partner managed to work through disagreement. Theme song, “Ilu Finu” by Rabbi Miriam Margles. Her album This is the Day is available for purchase at CDBaby: https://store.cdbaby.com/cd/miriammarglesandthehadarensemb Visit our home on the web — Evolve: Groundbreaking Jewish Conversations: http://evolve.reconstructingjudaism.org Subscribe by Email at http://subscribebyemail.com/evolve.fireside.fm/rss Read these show notes on the web at https://evolve.fireside.fm/1 This podcast is produced by Reconstructing Judaism. Visit us at ReconstructingJudaism.org (https://ReconstructingJudaism.org). Special Guest: Ali Michael, Ph.D. .

Racism, immigration, and Critical Race Theory (CRT) are terms that are thrown around daily on the news, in our workplaces, and at our schools. As Catholic Christians, we may be tempted to think, “I need to rise above the politics.” However, these are important topics that are shaping the way individuals process the world around them. In fact, the Church has quite a bit to say from its perspective of Catholic Social Teaching. She roots us in the reality of what these things are and how we can rationally approach discussions regarding the shaping of our nation.Racism and Slavery: we will cover how the Church defines racism an see her tens and tens of condemnations of racism over the past six hundred years.Immigration: let's take a step back and discuss 1) what is a nation, 2) what is a migrant, and 3) what are their rights and duties towards each other. With the foundational principles laid out, we can much better talk sensibly about the direction we want to see our country's policies move.Critical Race Theory: we cover the three principle tenants of CRT and the ways its proponents allege it manifests itself. Then we will look at how CRT is a simple repackaging of Marxism and Postmodernism. And yes, the Church has lots to say about Marxism and Postmodernism.

In this episode, Andy gives a helpful sermon on what critical race theory is and what it means for us as Christians attempting to walk in harmony.    Sermon quotes used:   Voices on Critical Race Theory Richard Delgado and Jean Stefancic: What do critical race theorists believe? Probably not every member would subscribe to every tenet set out in this book, but many would agree on the following propositions. First, that racism is ordinary, not aberrational...—“normal science,” the usual way society does business, the common, everyday experience of most people of color in this country. Second, most would agree that our system of white-over-color ascendancy serves important purposes, both psychic and material... Because racism advances the interests of both white elites (materially) and working-class people (psychically), large segments of society have little incentive to eradicate it... A third theme of critical race theory, the “social construction” thesis, holds that race and races are products of social thought and relations. Not objective, inherent, or fixed, they correspond to no biological or genetic reality; rather, races are categories that society invents, manipulates, or retires when convenient... A final element concerns the notion of a unique voice of color. Coexisting in somewhat uneasy tension with anti-essentialism, the voice-of-color thesis holds that because of their different histories and experiences with oppression, black, Indian, Asian, and Latino/a writers and thinkers may be able to communicate to their white counterparts matters that the whites are unlikely to know. Minority status, in other words, brings with it a presumed competence to speak about race and racism. (Critical Race Theory - An Introduction. 6-9 Janel George: CRT is not a diversity and inclusion “training” but a practice of interrogating the role of race and racism in society that emerged in the legal academy and spread to other fields of scholarship. (Kimberlé) Crenshaw—who coined the term “CRT”—notes that CRT is not a noun, but a verb. It cannot be confined to a static and narrow definition but is considered to be an evolving and malleable practice. It critiques how the social construction of race and institutionalized racism perpetuate a racial caste system that relegates people of color to the bottom tiers. CRT also recognizes that race intersects with other identities, including sexuality, gender identity, and others. CRT recognizes that racism is not a bygone relic of the past. Instead, it acknowledges that the legacy of slavery, segregation, and the imposition of second- class citizenship on Black Americans and other people of color continue to permeate the social fabric of this nation. (https:// www.americanbar.org/groups/crsj/publications/human_rights_magazine_home/civil-rights-reimagining-policing/a-lesson-on-critical-race- theory/) Neil Shenvi and Pat Sawyer on essential elements of Critical Theory: 1. Our identity as individuals is inseparable from our group identity and, in particular, whether we are members of a dominant, ‘oppressor' group or a subordinate, ‘oppressed' group. 2. Oppressor groups subjugate oppressed groups by dictating and maintaining society's norms, traditions, expectations, and ideologies. 3. Our fundamental moral duty as human beings is to work for the liberation of oppressed groups. 4. To these core commitments, critical theorists often add several corollaries: • Subjective, ‘lived experience' is more important than objective evidence and reason in understanding oppression. • Privileged groups promote their own agenda under the guise of objectivity. • Individuals who are part of more than one oppressed group experience ‘intersectionality;' their oppression is qualitatively distinct from the oppression of the separate groups to which they belong. https://freethinkingministries.com/critical-theory-christianity/ Samuel Kronen and Nate Hochman: (CRT's) core claims are that racism, whether overt or systemic, lies at the root of all racial disparities; that race and racism shape our political and personal lives; and that the dominant group in society – in this case whites – have a hidden psychological, political, and economic investment in maintaining their privilege at the expense of minorities. Some other principles include intersectionality, the idea that human beings are composed of a multitude of intersecting group identities, some of which are Andy Farmer 3 of 4 2022.05 Critical Race Theory and Covenant Fellowship Church considered victims and others oppressors; standpoint epistemology, the notion that our racial identity informs our worldview in ways that are less accessible to those of other backgrounds; and differential racialization, the attempt to grapple with the different ways that a group has been “racialized” at different times in history to the benefit of the majority culture. In essence, critical race theorists look at two indisputable facts – that the United States of America was historically racist and that racial gaps between whites and blacks persist – and then seek to unearth the connection between these two realities by deconstructing the complex interplay between privilege, identity, and structural oppression. The question is not whether these facts are related, but how they are related. (https://www.acton.org/religion-liberty/volume-33- number-1/critical-race-theory-un-american) Susan Stryker: “Because members of minority groups are, by definition, less common than members of majority groups, minorities often experience misunderstanding, prejudice, and discrimination. Society tends to be organized in ways that either deliberately or unintentionally favor the majority, and ignorance or misinformation about a less common way of being in the world can perpetuate harmful stereotypes and mischaracterizations. On top of that, society can actually privilege some kinds of people over other kinds of people, with the former benefiting from the exploitation of the latter: settlers benefited from the appropriation of indigenous lands, slaveholders benefited from the labor of the enslaved, men have benefited from the inequality of women. Violence, law, and custom hold these social hierarchies in place.” Transgender History: The Roots of Today's Revolution, 7-8. Susan Stryker. As quoted by Josh Blount, 11/21 Abby Ferber: Intersectional theories argue that race and gender are intertwined, and neither can be fully comprehended on its own. An intersectional approach sees race and gender as interacting and inseparable, and intertwined with other identity categories such as age, sexual identity, class, disability, etc.. Everyone plays a role in the dynamics of privilege and oppression and can work toward creating change in the ways that systems and institutions are organized to perpetuate inequality. It is only by adopting an intersectional approach, which examines the ways in which race, gender, and other systems of inequality interact and intersect, as part of what Patricia Hill Collins calls a matrix of privilege and oppression, that we can fully comprehend and work to develop successful strategies for combating any and all forms of oppression. (Whiteness Studies and the Erasure of Gender, 2007. P. 268, 280) Carl Trueman: Critical theory is today a diverse phenomenon that draws deeply and variously on strands of Marxist thought, psychoanalysis, feminist theory, postcolonialism, poststructuralism, queer theory, and deconstruction. It embraces a variety of such approaches and continues to develop its conceptual vocabulary and its range of political concerns. Yet at the core of the various approaches of critical theorists lies a relatively simple set of convictions: the world is to be divided up between those who have power and those who do not; the dominant Western narrative of truth is really an ideological construct designed to preserve the power structure of the status quo; and the goal of critical theory is therefore to destabilize this power structure by destabilizing the dominant narratives that are used to justify— to “naturalize”—it. (The Rise and Triumph of the Modern Self (pp. 225-226)

The New Discourses Podcast with James Lindsay, Episode 74 Critical Education Theory Series, Part 10 Here on the New Discourses Podcast, we are deep into our sprawling series (https://newdiscourses.com/tag/critical-education-theory/) on Critical Education Theory (Critical Pedagogy) and the Identity Marxist corruption of our schools, and at the same time, we're still being gaslighted about whether or not Critical Race Theory is even present in American schools. In this episode of the podcast, James Lindsay reads through part of an academic paper from 2006 about incorporating Critical Race Theory and Whiteness Studies into literacy education in second-grade classrooms. That's seven-year-olds. The point is clear: almost all of our kids go to Paulo Freire's Marxist schools, and Critical Race Theory is definitely a part of that program in today's Race Marxist regime. Support New Discourses: paypal.me/newdiscourses newdiscourses.locals.com/support patreon.com/newdiscourses subscribestar.com/newdiscourses youtube.com/channel/UC9K5PLkj0N_b9JTPdSRwPkg/join Website: https://newdiscourses.com Follow: facebook.com/newdiscourses twitter.com/NewDiscourses instagram.com/newdiscourses https://newdiscourses.locals.com pinterest.com/newdiscourses linkedin.com/company/newdiscourses minds.com/newdiscourses reddit.com/r/NewDiscourses © 2022 New Discourses. All rights reserved.

NAACP /Church Agreement Based On Self-Reliance - Changes Already at Twitter  According to Critical Race Theory and Whiteness Studies, self-reliance is "whiteness". However, this is exactly what the bulk of the NAACP/Church financial agreement is about. The Church is "bucking the system." Has Twitter's algorithm already been changed since the Elon Musk announcement? Left-leaning accounts are losing followers, others are gaining followers.   Website - https://www.cwicmedia.com  

Wie weiß ist Jesus? Critical Whiteness Studies im Kontext der Koloniallinguistik. Unsere Darstellungsformen sind über lange Jahrhunderte geprägt, so dass viele heute nicht hinterfragt werden. Sie sind unmarkiert und bilden den Normalfall ab, den europäischen, den weißen. Die Critical Whiteness Studies wollen genau diese Selbstverständlichkeiten offenlegen. In der Vorlesung sind deshalb bildliche Darstellungen der heiligen Familie der Ausgangspunkt der Überlegungen, wie wir Eigenschaften zuweisen und welche Mechanismen am Werk sind, diese Zuweisungen über lange Jahrhunderte zu stabilisieren und schließlich zu invisibilisieren. Das lässt sich an Bildern unmittelbar erschließen, aber welche sprachlichen Mechanismen gibt es, Eigenschaften zuzuweisen? Die einfachste Form ist diese: Jesus ist X. Eine Konstruktion der Askription. Wirkmächtiger allerdings ist die konsequente adjektivische Attribuierung: Black Jesus. In der Vorlesung gehe ich auf beide Aspekte ein. Vorlesung "Koloniallinguistik" im WiSe 2021 an der TU Dresden. Informationen: https://bit.ly/GLS_Vorlesungen. Videoaufzeichnungen: https://youtube.com/AlexanderLasch. Intro: "Reflections" von Scott Holmes (CC BY via FMA). #Linguistik #OER #Sprache #Kolonialismus

Whiteness in America isn't just the neutral norm against which racial minorities, particularly Black people, are measured. Whiteness in America means having the privilege and power that go along with being part of that supposed norm. And becoming white – not in terms of pigment but of social status – is a choice that nearly every immigrant or refugee group in America has had to embrace or reject. We talk with two scholars in the field of Whiteness Studies, Nell Irvin Painter and Eric Goldstein, about how understanding the construction of white identity in this polyglot country gives us keen insights into its troubled racial history. MUSIC CREDITS Turning to You by Blue Dot Sessions Our Only Lark by Blue Dot Sessions Heather by Blue Dot Sessions A Certain Lightness by Blue Dot Sessions The Crisper by Blue Dot Sessions Throughput by Blue Dot Sessions Pukae by Blue Dot Sessions Four and Fourteen by Blue Dot Sessions The Longshoreman by Blue Dot Sessions Ewa Valley by Blue Dot Sessions Careless Morning by Blue Dot Sessions Morning Glare by Blue Dot Sessions Lick Stick by Blue Dot Sessions

Whiteness in America isn't just the neutral norm against which racial minorities, particularly Black people, are measured. Whiteness in America means having the privilege and power that go along with being part of that supposed norm. And becoming white – not in terms of pigment but of social status – is a choice that nearly every immigrant or refugee group in America has had to embrace or reject. We talk with two scholars in the field of Whiteness Studies about how understanding the construction of white identity in this polyglot country gives us keen insights into its troubled racial history.

The ideas of critical race theory and critical white studies shield a ruling elite from vengeance by attempting to make the mass of white people the scapegoat for their own crimes. Original Article: "Vengeance and Sacrifice: Whiteness as Scapegoat in Critical Race Theory and Critical Whiteness Studies​" This Audio Mises Wire is generously sponsored by Christopher Condon. Narrated by Michael Stack.

The ideas of critical race theory and critical white studies shield a ruling elite from vengeance by attempting to make the mass of white people the scapegoat for their own crimes. Original Article: "Vengeance and Sacrifice: Whiteness as Scapegoat in Critical Race Theory and Critical Whiteness Studies​" This Audio Mises Wire is generously sponsored by Christopher Condon. Narrated by Michael Stack.

Long-time radio host Dom Giordano, an educator in a past life, returns with his fourteenth installment of his podcast centered on the ever-changing landscape of education. This week, Giordano is joined by Christopher Paslay, Philadelphia teacher and author of Exploring White Fragility: Debating the Effects of Whiteness Studies on America's Schools. In Exploring White Fragility, Paslay takes an in-depth look into the concept of 'white fragility' and 'white guilt' as the two phrases have become regular topics in discussions of race. In the book, and on his new YouTube channel, Paslay examines the effects that whiteness studies have on America's schools, and investigates how the antiracist movement to dismantle “white supremacy culture” is impacting student and teacher morale and expectations, school discipline, and overall academic achievement. For more from Paslay, check out his YouTube channel HERE.  See omnystudio.com/listener for privacy information.

Because of recent events that are bringing greater attention to issues that impact African Americans, Black Like Me is highlighting past episodes that are relevant to the current national conversation. Be sure to also listen to Robin DiAngelo's return to the podcast in Episode 126. Dr. Alex Gee brings you an important figure in the White Allyship conversation, Dr. Robin DiAngelo. Their conversation is insightful, truthful, and challenging to the system of racism. Dr. Gee and Dr. DiAngelo share the ability to speak from life experience, both personally and professionally, in an episode that is not to be missed. Dr. Robin DiAngelo is the Affiliate Associate Professor of Education at the University of Washington. Her area of research is in Whiteness Studies and Critical Discourse Analysis, explicating how whiteness is reproduced in everyday narratives. Dr. DiAngelo has numerous publications and books, including Is Everybody Really Equal?: An Introduction to Key Concepts in Critical Social Justice Education, co-written with Özlem Sensoy, and which received both the American Educational Studies Association Critics Choice Book Award (2012) and the Society of Professors of Education Book Award (2018). In 2011 she coined the term White Fragility in an academic article which influenced the national dialogue on race. Dr. DiAngelo’s book, White Fragility: Why It’s So Hard For White People To Talk About Racism was released in June of 2018 and debuted on the New York Times Bestseller List.

Good morning and welcome back for another issue of Bright Morning. There is no sense dancing around - we have a lot to get through today. Do you remember what we discussed last week, specifically on Critical Race Theory (CRT) and how it is infecting our culture at an accelerating pace? Well, as we have mentioned in this newsletter before, it is almost like the news writes itself, only so that we can be proven right. Allow us to illuminate. But first, are you enjoying what you read here each week? Based on the feedback that we receive, we believe that you are

The Surviving Society team are extremely excited to present #TheSpotlightSeries. In these episodes Chantelle and Tissot take a step back from the mic and handover to both local and global academics, researchers, and community organizers. The Spotlight series continues with the themes from the original Surviving Society podcast focused on race, class, anti- racism and social movements. Guest hosts: Vron Ware has worked as a journalist, photographer and academic in the field of cultural geography and sociology. Her books include Beyond the Pale: white women, racism and history (Verso 1992/2015), Out of Whiteness: color, politics & culture (with Les Back, Chicago 2002), Military Migrants: fighting for YOUR country (Palgrave 2012). Currently professor of sociology & gender studies at Kingston University, she is now working on a book about the English countryside. Luke de Noronha's research focuses on the politics of immigration, racism and deportation, and his book Deporting Black Britons: Portraits of Deportation to Jamaica is out in June 2020 with Manchester University Press.This ethnographic monograph tells the life stories of four men who grew up in the UK, and were banished to Jamaica following criminal conviction. Luke has written for the Guardian, Verso blogs, VICE, Red Pepper, Open Democracy, The New Humanist, and Ceasefire Magazine. He has also produced a podcast with deported people in Jamaica, Deportation Discs (a play on desert island discs).

The Surviving Society team are extremely excited to present #TheSpotlightSeries. In these episodes Chantelle and Tissot take a step back from the mic and handover to both local and global academics, researchers, and community organizers. The Spotlight series continues with the themes from the original Surviving Society podcast focused on race, class, anti- racism and social movements. Guest hosts: Vron Ware has worked as a journalist, photographer and academic in the field of cultural geography and sociology. Her books include Beyond the Pale: white women, racism and history (Verso 1992/2015), Out of Whiteness: color, politics & culture (with Les Back, Chicago 2002), Military Migrants: fighting for YOUR country (Palgrave 2012). Currently professor of sociology & gender studies at Kingston University, she is now working on a book about the English countryside. Luke de Noronha's research focuses on the politics of immigration, racism and deportation, and his book Deporting Black Britons: Portraits of Deportation to Jamaica is out in June 2020 with Manchester University Press.This ethnographic monograph tells the life stories of four men who grew up in the UK, and were banished to Jamaica following criminal conviction. Luke has written for the Guardian, Verso blogs, VICE, Red Pepper, Open Democracy, The New Humanist, and Ceasefire Magazine. He has also produced a podcast with deported people in Jamaica, Deportation Discs (a play on desert island discs).

Episode SummaryIn this episode, Dr. Cornel West and Professor Tricia Rose nail down issues of white allyship, undoing invisible racist ideologies, and the hallmarks of possessive investment in whiteness with their beloved guest Professor George Lipsitz. They provide commentary on the leadership of the Black freedom movement of the past and present as well as the “slow violence” of racism rooted in power, interest, and property. Dr. Cornel West and Professor Tricia Rose hold office hours to offer their takes on the removal of racist monuments and its role in the larger work of dismantling systemic racism. This is an episode of The Tight Rope you will want to return to again and again.   Cornel WestDr. Cornel West is Professor of the Practice of Public Philosophy at Harvard University. A prominent democratic intellectual, social critic, and political activist, West also serves as Professor Emeritus at Princeton University. He graduated Magna Cum Laude from Harvard in three years and obtained his M.A. and Ph.D. in Philosophy at Princeton. West has authored 20 books and edited 13. Most known for Race Matters and Democracy Matters, and his memoir, Brother West: Living and Loving Out Loud, West appears frequently on the Bill Maher Show, CNN, C-Span, and Democracy Now. West has appeared in over 25 documentaries and films, including Examined Life, and is the creator of three spoken word albums including Never Forget. West brings his focus on the role of race, gender, and class in American society to The Tight Rope podcast.  Tricia RoseProfessor Tricia Rose is Director of the Center for the Study of Race and Ethnicity in America at Brown University. She also holds the Chancellor’s Professorship of Africana Studies and serves as the Associate Dean of the Faculty for Special Initiatives. A graduate of Yale (B.A.) and Brown University (Ph.D), Rose authored Black Noise: Rap Music and Black Culture in Contemporary America (1994), Longing to Tell: Black Women Talk about Sexuality and Intimacy (2003), and The Hip Hop Wars: What We Talk About When We Talk About Hip Hop and Why It Matters (2008). She also sits on the Boards of the Nathan Cummings Foundation, Color of Change, and Black Girls Rock, Inc. Focusing on issues relating to race in America, mass media, structural inequality, popular culture, gender and sexuality and art and social justice, Rose engages widely in scholarly and popular audience settings, and now also on The Tight Rope podcast.   George LipsitzProfessor George Lipsitz is an American Studies scholar and Professor Emeritus of Black Studies and Sociology at the University of California, Santa Barbara. He received his Ph.D in History at the University of Wisconsin, and his current studies focus on social movements, urban culture, African American music, inequality, the politics of popular culture, and Whiteness Studies. Lipsitz has authored numerous books including The Possessive Investment in Whiteness, How Racism Takes Place, Midnight at the Barrelhouse, Footsteps in the Dark, A Life in the Struggle, and Time Passages. Lipsitz also co-authored The Fierce Urgency of Now: Improvisation, Rights and the Ethics of Co-Creation. He serves as a Chairman of the Board of Directors of the African American Policy Forum and is a member of the Board of Directors of the National Fair Housing Alliance. Lipsitz is an intellectual pioneer and respected figure of the Black freedom movement.  Insight from this episode:Questions we must ask ourselves about self definition as the Black freedom struggle and crisis of the current movement passes to another stage. A reframing of “white allyship” and “white fragility” in the context of George Lipsitz’s scholarship on the possessive investment in whiteness. Details on the coordinated crimes of the Pentagon, Wall Street, and the police, specifically the connection between violence abroad and violence “at home.”A call to move beyond symbolic victories when structural changes are needed. Reflections from George Lipsitz on teaching in the prisons and the deeply cynical but astute critics he met there. A behind-the-scenes look at the origins of both Dr. West’s Race Matters and Professor Rose’s Black Noise.  Quotes from the show:“There’s a lot of spinelessness that goes with the polarization and gangsterization of our society. We need people to stand up. Not because they can do it alone, but rather because by doing it, they can inspire others to do it. And so we get enough folk [...] to create countervailing structures, countervailing institutions, along with the countervailing voices and the countervailing examples of the kind of decay and decadence we’re dealing with in the U.S. environment.” –Dr. Cornel West The Tight Rope Episode #11“It’s important for us to make sure we develop the courage and the clarity and the conviction to move the struggle along. This is a hard time for lovers of freedom. This is a hard time for lovers of social justice. This is a hard time for lovers of decency and dignity of humans. But the table is shaking, and the boat is rocking. We have meaningful work to do.” –George Lipsitz The Tight Rope Episode #11“It’s too easy to think about saving white souls or soothing white psyches and neglecting saving Black lives.” –George Lipsitz The Tight Rope Episode #11“You can’t have decent relations when the structure in which you’re operating is already a rigged game, is already meant that one party to this relationship has the power of denying, condescension, pity, and sympathy and the other person is scrambling for rights, recognition, and resources. So first of all it has to be about power and not just about prejudice.” –George Lipsitz The Tight Rope Episode #11On the leadership of the current Black freedom movement: “What we have today are people who are proud to be themselves. These queer, transgender, non-normative young people on the streets of Ferguson and elsewhere are resisting ruinous form of classification and insisting on an expansive and democratic notion of affection, sexuality, romance but also social membership. We have to applaud that. On the other hand, good intentions and spontaneity is not going to be enough in the face of a relentlessly oppressive and powerful, well financed, military, economic, and political system.” –George Lipsitz The Tight Rope Episode #11 “Many will be seduced and bribed into thinking that if they’re visual their politics are viable.” –George Lipsitz The Tight Rope Episode #11On institution building and making bridges for people: “This happens because people choose to take their time and put that kind of energy into each other.” –Tricia Rose The Tight Rope Episode #11“If we get too preoccupied with these symbolic gestures, they do become distractions. And the status quo says, you know what, you all change the monuments you want, but the class hierarchy, the gender-based hierarchy, the imperial hierarchy is just going to stay right in place.” –Dr. Cornel West The Tight Rope Episode #11“It’s hard to think of any human being who really deserves a monument.” –Dr. Cornel West The Tight Rope Episode #11“The monuments become monuments to ideas, and monuments to power relationships, to celebration of domination.” –Tricia Rose The Tight Rope Episode #11 Stay Connected:Cornel WestWebsite: www.cornelwest.comTwitter: @CornelWestFacebook: Dr. Cornel West - HomeInstagram: @BrotherCornelWest Linktree: Cornel West  Tricia RoseWebsite: www.triciarose.comLinkedIn: Tricia RoseTwitter: @ProfTriciaRoseFacebook: Tricia RoseInstagram: @ProfTriciaRoseYoutube: Professor Tricia Rose  George LipsitzUCSB Webpage: George LipsitzBooks on Amazon: George Lipsitz The Tight RopeWebsite: www.thetightropepodcast.comInstagram: @thetightropepodTwitter: @thetightropepodFacebook: The Tight Rope Pod This episode was produced and managed by Spkerbox Media in collaboration with Podcast Laundry. 

Our very first guest is a friend who I have had the privilege to know for almost 14 years now. At work, he goes by Dr. Peter Michael Plourde, but as a Hip Hop fan, he is best known to me by the name "Professor Lyrical". Professor Lyrical is an artist and professor known for leveraging Hip Hop culture to empower citizens to self-advocate for socioeconomic change. Professor Lyrical blends talks and performances into compelling presentations utilized by many institutions looking to harness the power of Hip Hop culture by incorporating it into STEM (Science, Technology, Engineering, and Mathematics) education.WHERE TO FIND PROFESSOR LYRICALlyrical@professorlyrical.comwww.professorlyrical.com@professorlyrical on Instagram - www.instagram.com/professorlyricalwww.soundcloud.com/professorlyrical/50barswww.soundcloud.com/professorlyrical/raptivism Increasing STEM degree attainment for underrepresented populations - https://www.academia.edu/36031885/Increasing_STEM_degree_attainment_for_underrepresented_populations_A_thesis_presented_by_Peter_M._PlourdePut’em All to Shame - https://www.amazon.com/Put-Em-All-Shame-Curriculum-ebook/dp/B00EDTBXIWHOMEWORKFor White Folks Who Teach in the Hood, Dr. Chris Edmin - https://chrisemdin.com/product/for-white-folks-who-teach-in-the-hood-and-the-rest-of-yall-too-reality-pedagogy-and-urban-education/Reminist Theory: From Margin to Center, bell hooks#HipHopEd - www.hiphoped.com - Tim Jones & Dr. Chris EdminTwitter @TheRealHipHopEd - https://twitter.com/TheRealHipHopEd, Join that chat on Tuesdays at 9pmGloria Ladson Billings, University of Wisconsin, Madison - https://naeducation.org/our-members/gloria-ladson-billings/ Immortal Technique - https://twitter.com/ImmortalTechMEDIA REFERENCES#BlackintheIvory - https://twitter.com/hashtag/blackintheivory On Twitter, Black Scientists Call Out Racism in Academia, Cassie Freund - https://www.sciencefriday.com/articles/black-scientists-on-racism/Woke Chaos and Naked Power, Ben Shapiro - https://www.post-gazette.com/opinion/Op-Ed/2020/06/13/Ben-Shapiro-Woke-chaos-naked-power/stories/202006130003Public Health Officials Face Wave Of Threats, Pressure Amid Coronavirus Response - https://khn.org/news/public-health-officials-face-wave-of-threats-pressure-amid-coronavirus-response

Because of recent events that are bringing greater attention to issues that impact African Americans, Black Like Me is highlighting past episodes that are relevant to the current national conversation. Dr. Alex Gee brings you an important figure in the White Allyship conversation, Dr. Robin DiAngelo. Their conversation is insightful, truthful, and challenging to the system of racism. Dr. Gee and Dr. DiAngelo share the ability to speak from life experience, both personally and professionally, in an episode that is not to be missed. Dr. Robin DiAngelo is the Affiliate Associate Professor of Education at the University of Washington. Her area of research is in Whiteness Studies and Critical Discourse Analysis, explicating how whiteness is reproduced in everyday narratives. Dr. DiAngelo has numerous publications and books, including Is Everybody Really Equal?: An Introduction to Key Concepts in Critical Social Justice Education, co-written with Özlem Sensoy, and which received both the American Educational Studies Association Critics Choice Book Award (2012) and the Society of Professors of Education Book Award (2018). In 2011 she coined the term White Fragility in an academic article which influenced the national dialogue on race. Dr. DiAngelo's book, White Fragility: Why It’s So Hard For White People To Talk About Racism was released in June of 2018 and debuted on the New York Times Bestseller List. alexgee.com patreon.com/blacklikeme

This week, Misty and Lisa are delighted to bring to you the New York Times Bestseller White Fragility: Why It's So Hard for White People to Talk About Racism by Robin DiAngelo. Robin DiAngelo has her PhD in Multicultural Education, and is currently Affiliate Associate Professor of Education at the University of Washington, Seattle. She researches Whiteness Studies and Critical Discourse Analysis (which is evident in this book!), and has been published many times. She’s a consultant, educator and facilitator on issues of racial and social justice, and has been doing so for over two decades. In 2011, she coined the term White Fragility in an academic article which influenced the international dialogue on race. Misty and Lisa cover major topics from the following chapters in this White Fragility book review: Introduction: We Can’t Get There from Here The Challenges of Talking to White People About Racism Racism and White Supremacy Racism After the Civil Rights Movement How Does Race Shape the Lives of White People? The Good/Bad Binary Anti-Blackness Racial Triggers for White People The Result: White Fragility White Fragility in Action White Fragility and the Rules of Engagement White Women’s Tears Where Do We Go from Here? If you’d like to learn more about the author or buy her books, you can visit her website here. And don't forget to subscribe, rate, and review Go Help Yourself!

Guest Hosts - Dr Debbie Bargallie is a descendent of the Kamilaroi and Wonnarua peoples of the North-West and Upper Hunter Valley regions of New South Wales, Australia. Her doctoral thesis is the 2019 winner of the prestigious Stanner Award, and will be published by Aboriginal Studies Press in 2020 as Unmasking the Racial Contract: Indigenous voices on racism in the Australian Public Service. She is currently a Postdoctoral Senior Research Fellow at the Griffith Institute for Educational Research at Griffith University in Queensland, Australia. Dr Alana Lentin is Associate Professor in Cultural and Social Analysis at Western Sydney University. She is a European and West Asian Jewish woman who is a settler on Gadigal land. She works on the critical theorization of race, racism and antiracism. Her new book Why Race Still Matters is out in the UK in April 2020 (Polity). She is a graduate of the European University Institute where she earned her PhD in political and social sciences in 2002, and the London School of Economics (1997). Prior to joining the School of Humanities and Communication Arts at Western Sydney University, she was a Senior Lecturer in the Department of Sociology at Sussex University (2006-2012). Before this she held a Marie Curie EC Research Fellowship at the Refugee Studies Centre at the University of Oxford (2003-2005). In 2017, she was the Hans Speier Visiting Professor of Sociology at the New School for Social Research in New York and has previously been a visiting scholar at the Institute for Cultural Inquiry in Berlin (2010). She is co-editor of the Rowman and Littlefield International book series, Challenging Migration Studies and former President of the Australian Critical Race & Whiteness Studies Association (2017-20). She is on the editorial board of Ethnic and Racial Studies, Identities, Journal of Australian Studies, Critical Race and Whiteness Studies, and the Pluto Books series, Vagabonds. Her current research examines the interplay between race and digital technology and social media. Her most recent research project analysed the use of ‘antiracism apps' for education and intervention. Recent books include The Crises of Multiculturalism: Racism in a neoliberal age (with Gavan Titley 2011) and Racism and Sociology (2014 with Wulf D. Hund). She has written for The Guardian, OpenDemocracy, ABC Religion and Ethics, The Conversation, Sociological Review and Public Seminar. She has been interviewed for The Minefield on ABC Radio National, local ABC radio, Japanese television and Korean radio among others. She teaches a Masters course, Understanding Race which is accompanied by a series of blogs and an open syllabus available at http://www.alanalentin.net/teaching/. Her personal website where she blogs extensively is www.alanalentin.net

Guest Hosts - Dr Debbie Bargallie is a descendent of the Kamilaroi and Wonnarua peoples of the North-West and Upper Hunter Valley regions of New South Wales, Australia. Her doctoral thesis is the 2019 winner of the prestigious Stanner Award, and will be published by Aboriginal Studies Press in 2020 as Unmasking the Racial Contract: Indigenous voices on racism in the Australian Public Service. She is currently a Postdoctoral Senior Research Fellow at the Griffith Institute for Educational Research at Griffith University in Queensland, Australia. Dr Alana Lentin is Associate Professor in Cultural and Social Analysis at Western Sydney University. She is a European and West Asian Jewish woman who is a settler on Gadigal land. She works on the critical theorization of race, racism and antiracism. Her new book Why Race Still Matters is out in the UK in April 2020 (Polity). She is a graduate of the European University Institute where she earned her PhD in political and social sciences in 2002, and the London School of Economics (1997). Prior to joining the School of Humanities and Communication Arts at Western Sydney University, she was a Senior Lecturer in the Department of Sociology at Sussex University (2006-2012). Before this she held a Marie Curie EC Research Fellowship at the Refugee Studies Centre at the University of Oxford (2003-2005). In 2017, she was the Hans Speier Visiting Professor of Sociology at the New School for Social Research in New York and has previously been a visiting scholar at the Institute for Cultural Inquiry in Berlin (2010). She is co-editor of the Rowman and Littlefield International book series, Challenging Migration Studies and former President of the Australian Critical Race & Whiteness Studies Association (2017-20). She is on the editorial board of Ethnic and Racial Studies, Identities, Journal of Australian Studies, Critical Race and Whiteness Studies, and the Pluto Books series, Vagabonds. Her current research examines the interplay between race and digital technology and social media. Her most recent research project analysed the use of ‘antiracism apps’ for education and intervention. Recent books include The Crises of Multiculturalism: Racism in a neoliberal age (with Gavan Titley 2011) and Racism and Sociology (2014 with Wulf D. Hund). She has written for The Guardian, OpenDemocracy, ABC Religion and Ethics, The Conversation, Sociological Review and Public Seminar. She has been interviewed for The Minefield on ABC Radio National, local ABC radio, Japanese television and Korean radio among others. She teaches a Masters course, Understanding Race which is accompanied by a series of blogs and an open syllabus available at http://www.alanalentin.net/teaching/. Her personal website where she blogs extensively is www.alanalentin.net

In this episode, I speak with best selling author, activist, and speaker, Robin DiAngelo.Dr. DiAngelo is Affiliate Associate Professor of Education at the University of Washington. In addition, she holds two Honorary Doctorates. Her area of research is in Whiteness Studies and Critical Discourse Analysis. She is a two-time winner of the Student’s Choice Award for Educator of the Year at the University of Washington’s School of Social Work. She has numerous publications and books, including What Does it Mean To Be White? Developing White Racial Literacy. In 2011 she coined the term White Fragility in an academic article which has influenced the international dialogue on race. Her book, White Fragility: Why It’s So Hard For White People To Talk About Racism was released in June of 2018 and debuted on the New York Times Bestseller List. In addition to her academic work, Dr. DiAngelo has been a consultant and trainer for over 20 years on issues of racial and social justice.

Dr. Alex Gee brings you an important figure in the White Allyship conversation, Dr. Robin DiAngelo. Their conversation is insightful, truthful, and challenging to the system of racism. Dr. Gee and Dr. DiAngelo share the ability to speak from life experience, both personally and professionally, in an episode that is not to be missed. Dr. Robin DiAngelo is the Affiliate Associate Professor of Education at the University of Washington. Her area of research is in Whiteness Studies and Critical Discourse Analysis, explicating how whiteness is reproduced in everyday narratives. Dr. DiAngelo has numerous publications and books, including Is Everybody Really Equal?: An Introduction to Key Concepts in Critical Social Justice Education, co-written with Özlem Sensoy, and which received both the American Educational Studies Association Critics Choice Book Award (2012) and the Society of Professors of Education Book Award (2018). In 2011 she coined the term White Fragility in an academic article which influenced the national dialogue on race. Dr. DiAngelo's book, White Fragility: Why It’s So Hard For White People To Talk About Racism was released in June of 2018 and debuted on the New York Times Bestseller List.

*A WTD Classic Episode from the Vault. This conversation was originally recorded in May 2017, and released as a 2-part podcast. Given the popularity of and demand for this episode we wanted to release it as one whole podcast for more people to easily share and use as a resource. Have we got a treat for you this week! Ashley, Elijah, and Ryan talk with Dr. Robin DiAngelo, author of What Does It Mean to Be White and Is Everyone Really Equal, about prejudice, racism, discrimination, white fragility, and white privilege. Dr. DiAngelo received her PhD in Whiteness Studies from the University of Washington in 2004, and she's been wrestling with her own whiteness for even longer as a diversity trainer. — — — — — — — — — — —  Show Notes: Robin DiAngelo - https://robindiangelo.com Articles: 1. Why It's So Hard to Talk to White People About Racism - https://goodmenproject.com/featured-content/white-fragility-why-its-so-hard-to-talk-to-white-people-about-racism-twlm/ 2. No, I Won’t Stop Saying White Supremacy - https://goodmenproject.com/featured-content/no-i-wont-stop-saying-white-supremacy-wcz/ Books: 1. What Does It Mean To Be White - https://www.amazon.com/What-Does-Mean-White-Counterpoints/dp/1433131102/ 2. Is Everyone Really Equal? - https://www.amazon.com/Everyone-Introduction-Concepts-Education-Multicultural/dp/080775269X/ Videos: 1. What Does It Mean to Be White In a Society That Proclaims Race Meaningless - https://www.youtube.com/watch?v=_A-pZH-S4jk 2. Understanding White Fragility with Dr. Robin DiAngelo - https://www.youtube.com/watch?v=WeGFk780bH0&t=17s 3. Why do White People Insist Race Doesn’t Matter - https://www.youtube.com/watch?v=uviA_FGLcyE — — — — — — — — — — —  The WTD crew doesn’t have it all figured out but we’re trying to talk about and give voice to these conversations in public. So shout out to all of our listeners! We’re so fortunate that y’all take time out of your week to listen to us. Thank you for listening and please share us with your circles — birthday present, anniversary gift, or just a simple conversation starter…WTD is there for every occasion! Or if you wanna get at us (and we know you do) you got options: Email: holla@wetalkdifferent.com Facebook: facebook.com/wetalkdifferent Twitter: twitter.com/wetalkdifferent Instagram: instagram.com/wetalkdifferent/ Website: wetalkdifferent.com You can subscribe to the podcast in iTunes, SoundCloud, or Stitcher so you'll never miss an episode! Please leave a review on iTunes as it helps surface our podcast to other listeners. iTunes: https://itunes.apple.com/us/podcast/wetalkdifferent/id1161601126 SoundCloud: https://soundcloud.com/wetalkdifferent Stitcher: http://www.stitcher.com/podcast/wetalkdifferent Also please join our Facebook group to discuss the episodes with the WTD team and other WTDers —  https://www.facebook.com/groups/wetalkdifferent/

Ashley, Elijah, and Ryan continue their conversation with Dr. Robin DiAngelo, author of What Does It Mean to Be White and Is Everyone Really Equal, about prejudice, racism, discrimination, white fragility, and white privilege. Dr. DiAngelo received her PhD in Whiteness Studies from University of Washington in 2004, and she's been wrestling with her own whiteness for even longer as a diversity trainer. — — — — — — — — — — —  Show Notes: Robin DiAngelo - https://robindiangelo.com Articles: 1. Why It's So Hard to Talk to White People About Racism - https://goodmenproject.com/featured-content/white-fragility-why-its-so-hard-to-talk-to-white-people-about-racism-twlm/ 2. No, I Won’t Stop Saying White Supremacy - https://goodmenproject.com/featured-content/no-i-wont-stop-saying-white-supremacy-wcz/ Books: 1. What Does It Mean To Be White - https://www.amazon.com/What-Does-Mean-White-Counterpoints/dp/1433131102/ 2. Is Everyone Really Equal? - https://www.amazon.com/Everyone-Introduction-Concepts-Education-Multicultural/dp/080775269X/ Videos: 1. What Does It Mean to Be White In a Society That Proclaims Race Meaningless - https://www.youtube.com/watch?v=_A-pZH-S4jk 2. Understanding White Fragility with Dr. Robin DiAngelo - https://www.youtube.com/watch?v=WeGFk780bH0&t=17s 3. Why do White People Insist Race Doesn’t Matter - https://www.youtube.com/watch?v=uviA_FGLcyE — — — — — — — — — — —  The WTD crew doesn’t have it all figured out but we’re trying to talk about and give voice to these conversations in public. So shout out to all of our listeners! We’re so fortunate that y’all take time out of your week to listen to us. Thank you for listening and please share us with your circles — birthday present, anniversary gift, or just a simple conversation starter…WTD is there for every occasion! If you wanna get at us you got options: Website: wetalkdifferent.com Email: holla@wetalkdifferent.com Facebook: facebook.com/wetalkdifferent Twitter: @wetalkdifferent You can subscribe to the podcast in iTunes, SoundCloud, or Stitcher so you'll never miss an episode! Please leave a review on iTunes as it helps surface our podcast to other listeners. iTunes: https://itunes.apple.com/us/podcast/wetalkdifferent/id1161601126 SoundCloud: https://soundcloud.com/user-313380625 Stitcher: http://www.stitcher.com/podcast/wetalkdifferent Also please join our Facebook group to discuss the episodes with the WTD team and other WTDers —  https://www.facebook.com/groups/259510101160665/

Have we got a treat for you this week! Ashley, Elijah, and Ryan talk with Dr. Robin DiAngelo, author of What Does It Mean to Be White and Is Everyone Really Equal, about prejudice, racism, discrimination, white fragility, and white privilege. Dr. DiAngelo received her PhD in Whiteness Studies from University of Washington in 2004, and she's been wrestling with her own whiteness for even longer as a diversity trainer. — — — — — — — — — — —  Show Notes: Robin DiAngelo - https://robindiangelo.com Articles: 1. Why It's So Hard to Talk to White People About Racism - https://goodmenproject.com/featured-content/white-fragility-why-its-so-hard-to-talk-to-white-people-about-racism-twlm/ 2. No, I Won’t Stop Saying White Supremacy - https://goodmenproject.com/featured-content/no-i-wont-stop-saying-white-supremacy-wcz/ Books: 1. What Does It Mean To Be White - https://www.amazon.com/What-Does-Mean-White-Counterpoints/dp/1433131102/ 2. Is Everyone Really Equal? - https://www.amazon.com/Everyone-Introduction-Concepts-Education-Multicultural/dp/080775269X/ Videos: 1. What Does It Mean to Be White In a Society That Proclaims Race Meaningless - https://www.youtube.com/watch?v=_A-pZH-S4jk 2. Understanding White Fragility with Dr. Robin DiAngelo - https://www.youtube.com/watch?v=WeGFk780bH0&t=17s 3. Why do White People Insist Race Doesn’t Matter - https://www.youtube.com/watch?v=uviA_FGLcyE — — — — — — — — — — —  The WTD crew doesn’t have it all figured out but we’re trying to talk about and give voice to these conversations in public. So shout out to all of our listeners! We’re so fortunate that y’all take time out of your week to listen to us. Thank you for listening and please share us with your circles — birthday present, anniversary gift, or just a simple conversation starter…WTD is there for every occasion! If you wanna get at us you got options: Website: wetalkdifferent.com Email: holla@wetalkdifferent.com Facebook: facebook.com/wetalkdifferent Twitter: @wetalkdifferent You can subscribe to the podcast in iTunes, SoundCloud, or Stitcher so you'll never miss an episode! Please leave a review on iTunes as it helps surface our podcast to other listeners. iTunes: https://itunes.apple.com/us/podcast/wetalkdifferent/id1161601126 SoundCloud: https://soundcloud.com/user-313380625 Stitcher: http://www.stitcher.com/podcast/wetalkdifferent Also please join our Facebook group to discuss the episodes with the WTD team and other WTDers —  https://www.facebook.com/groups/259510101160665/

Please join us as we discuss white identity politics. This 3 part series will discuss how the establishment profits from identity politics. We will discuss how capitalism was built on slave labor and is currently fueled by anti-blackness.  The political elite continues to exploit and manipulate the proletariat for their own selfish agenda. How did European immigrants became 'white' and at what cost?How is white supremacy perpetuated by honorary white people?What role does people of color play in capitalism?Are (some) white people victims of identity politics? Does it adversely impact their lives?What are social contracts? How are they negotiated?Are people of color truly attempting to end white supremacy or are they trying to get a seat or better seat at the table?Are the black political elite overseers that profit from telling poor and working class blacks to forget about and/or pray about being oppressed?And much more...