Why College Educators Who Care about Critical Thinking Need to Pay Attention to White Privilege and the Tucson Unified School District
“I don’t know if I should be saying this right now,” sophomore Allie stated, her eyes making a cautionary sweep of the room, even though except for us it was empty, and the door had long been shut. White and well-off, she held a prestigious academic scholarship and took many of her courses through a selective honors program. But not this course: “[The professor] was a nice lady, but she felt like she had to tie every single thing she said into like, diversity. And it felt extremely forced. And the class was largely, it was a diverse class, more so than any other class that I had taken … Don’t get me wrong I love the diversity at this school, but it just felt so forced…Like it wasn’t even related to our topic, and it just felt almost like someone was forcing it in there… [It] wasn’t in the course description at all. It didn’t count as a diversity requirement or anything.”
The course was an introduction to Public Health. Public Health is the work of protecting and improving the health of communities through education, research, and communication. Sociologists, demographers, and legal scholars, as well as public health scholars and clinical care providers, have documented myriad ways in which race and ethnicity shape communities and their health – influencing at the very least where people live and thus the schools and jobs they have access to, the distances they have to travel to get to their jobs and schools, and the means by which they travel there. Race and ethnicity are fundamental to the study of the health of communities. But somehow Allie didn’t see the connection.
Allie had the transcript of a superstar. She’d aced every course she’d taken in college and most every course prior to it. And many of those courses explicitly stated as a primary course objective that students would improve their critical thinking capacities. Allie’s grades would suggest that she’d unequivocally excelled at this; her comments indicate something more ambiguous about her success. They indicate to me that the “critical thinking” valued by the institutions in which a White, privileged student like Allie had excelled might be leaving students to flounder when it comes to thinking critically about race, ethnicity, and the ways in which privileges and oppressions have been – and continue to be – systematically linked to race and ethnicity. For Allie, this lack of support led to a vicious loop: she saw race and ethnicity as having nothing to do with her (Whiteness apparently did not count as race or ethnicity); as mattering only when fulfilling some institutional requirement; and as unworthy of her learning energies unless she was fulfilling such requirements, upon completion of which, she could return to not thinking of race and ethnicity at all.
Sociologists like Eduardo Bonilla Silva see students like Allie the norm among college students who are White and economically well-off: they’ve learned, even been encouraged, to minimize – and deny – the ways in which race shapes social relationships, and the ways in which the blatant racism of the past relates to deeply embedded and ongoing injustices in the present. Such dangerous misunderstandings are evident now in Tucson, Arizona, where the Tucson Unified School District has moved to eliminate its Mexican American studies curriculum and to ban books the discuss the history of the Americas from the perspective of the peoples who have lived on the land prior to European and European-American conquests. Arizona School Superintendent John Huppenthal argues that this ban was a necessary move because the program “promotes resentment.” But what about the resentment of White, privileged students like Allie – the resentment of having to think about, talk about, reflect on systemic inequities by which they have benefited? Allie’s “mainstream” course of study promoted her resentment of her public health course. So do we ban Allie’s honors program, then? Do we ban the high-level honors curricula she followed in high school?
Education scholar and educator Ernest Morrell has described critical thinking as thought and/or inquiry that fosters individual or social transformation (2009:29). A ban transforms nothing, relying instead on binary oppositional terms and explanations. Dangerous and unjust as a ban may be, however, it makes the binary oppositional logic on which it operates apparent. In Allie’s case, her mainstream curriculum allowed that thinking to operate silently. So if institutions like Allie’s really want to “honor” students, shouldn’t they support – actively and explicitly and thoroughly – the voices and perspectives that students need to engage them in the conversations that foster critical thinking?
I wonder how much presentation and pedagogy within the classroom can make up for these kinds of assumptions. For example, I teach an American social problems course – much of which deals with race, class, gender, and sexuality – which I imagine a student could interpret as “diversity” issues. I have never run across the sentiment you describe but from your essay and speaking with others I know it is out there. So, I do a few things I hope ameliorate the problem.
On the first day I have students tell me what they consider important social problems. Racism, sexism, homophobia, and economic inequality always come up. I use the examples to define what make something a social problem. In doing so I locate the assumptions in American ideology – citing the Declaration of Independence, the belief in equal opportunity, show them polls about American values etc. Doing so pulls these problems out of the realm of “special interests” as they are so often referred to and centers them more firmly as general interests (as students typically understand it – i.e. American).
Later, I point out that “diversity” is not a problem. Diversity is often a comfortable word that University Presidents and the like use to avoid talking about inequality and having to say words like “privilege” and “oppression” – which are the things that violate our shared values.
Everybody says there is this RACE problem. Everybody says this RACE problem will be solved when the third world pours into EVERY white country and ONLY into white countries.
The Netherlands and Belgium are just as crowded as Japan or Taiwan, but nobody says Japan or Taiwan will solve this RACE problem by bringing in millions of third worlders and quote assimilating unquote with them.
Everybody says the final solution to this RACE problem is for EVERY white country and ONLY white countries to “assimilate,” i.e., intermarry, with all those non-whites.
What if I said there was this RACE problem and this RACE problem would be solved only if hundreds of millions of non-blacks were brought into EVERY black country and ONLY into black countries?
How long would it take anyone to realize I’m not talking about a RACE problem. I am talking about the final solution to the BLACK problem?
And how long would it take any sane black man to notice this and what kind of psycho black man wouldn’t object to this?
But if I tell that obvious truth about the ongoing program of genocide against my race, the white race, Liberals and respectable conservatives agree that I am a naziwhowantstokillsixmillionjews.
They say they are anti-racist. What they are is anti-white.
Anti-racist is a code word for anti-white.
Tremley: your comment is the first where I’ve heard anyone suggest that there’s some kind of massive open conspiracy to “solve the race problem” by getting millions of non-whites to move into “white countries”. And what is a “white country”?
The color of one’s skin has no intrinsic value or negative–for instance, white skin doesn’t understand and carry out the principles of the Declaration of Independence or the Constitution, or understand the theory of relativity, or make a pancake, better than non-white skin. And, in science, the colors of our skin aren’t defined as “races”, so there’s no such thing as a mixed race child. So nobody should have any concern over what shade of skin one’s descendants will have–it won’t mean a darn thing one way or the other about their skills, worthiness, etc. Probably less than a million years ago, white skin among hominids was unheard of, unless one was an albino.