By: Gianna H. Santos
Definition: is the discomfort and defensiveness experienced by white people when confronted with racism and their own biases. It can manifest in denial, anger, minimization, reflection, and silence. It involves refusing to acknowledge racism, downplaying its severity, shifting focus to other issues, and shutting down conversations about race or invalidating people of color’s experiences.
Origin: The term “white fragility” was coined by Robin DiAngelo, a critical whiteness studies scholar and diversity trainer.
Early observations: DiAngelo first observed and began writing about the concept in 2011, drawing on her extensive experience leading diversity workshops and trainings. She noticed recurring patterns in how white participants often reacted defensively or became uncomfortable when discussions turned to race and their own racial biases.
Initial paper: In 2011, DiAngelo published “White Fragility” which further explored this concept and its impact on racial dialogue and progress.
Popularization: The term gained wider recognition with the publication of her book “White Fragility: Why It’s So Hard for White People to Talk About Racism” in 2018. The book delves deeper into the concept, analyzing its psychological and sociological underpinnings, and providing tools for white individuals to recognize and overcome white fragility.
Academic Roots: While the specific term is recent, the underlying ideas connect to earlier scholarship on whiteness studies and critical race theory, which examine the construction and consequences of “whiteness” as a racial category and its role in perpetuating racial inequalities.
It’s important to note that: DiAngelo’s work focuses primarily on white fragility in the context of the United States and its specific history and racial dynamics. However, the concept has broader relevance and can be applied to understanding similar racialized power structures and reactions in other contexts. The concept of white fragility has sparked both critique and praise, with some finding it valuable for facilitating uncomfortable but necessary conversations about race, while others expressing concerns about potential oversimplification or individualization of racism.
Examples:
1: A white student gets defensive and angry when a professor mentions historical examples of white privilege, insisting they’ve personally never benefitted from it.
2: During a protest against police brutality, a white person who supports the cause tries to change the focus to “all lives matter,” invalidating the specific experiences of Black people.
Contemporary use: The term “white fragility” has gained significant attention in contemporary discourse around race and racism. It has gained wider recognition since Robin DiAngelo’s book, “White Fragility,” and has been frequently discussed in various media outlets. The concept promotes understanding by raising awareness about how certain reactions can derail productive conversations about race and bias. However, critics argue that the term oversimplifies complex dynamics and focuses on individual guilt/innocence rather than systemic racism. Intersectionality is also acknowledged in discussions, as it intersects with other identities for a more nuanced understanding. Recognizing and overcoming white fragility is seen as essential for white individuals to engage effectively in anti-racist work and for personal growth. Debates continue about the term’s usefulness, potential limitations, and its potential use in discussions and actions related to racial justice. Moving forward, open dialogue across different perspectives is crucial to understanding and navigating the complexities associated with white fragility. Critical self-reflection and examining power dynamics are essential for addressing racial biases and working towards equitable solutions. Acknowledging white fragility should translate into concrete actions to dismantle systemic racism and build a more just society.
References/Links:
Primary Source:
- DiAngelo, R. J. (2018). White Fragility: Why it’s so hard for white people to talk about racism. Beacon Press.
Secondary Sources:
- Adams, M., Bell, L. A., & Griffin, P. (2019). Teaching for diversity and social justice: A sourcebook (3rd ed.). Routledge. (Chapter 13: Conceptualizing White Fragility)
- Gillborn, D. (2015). Race, ethnicity, and education: Mapping the terrain (Second ed.). Routledge. (Chapter 7: Whiteness: Power, privilege and pedagogy)
- McIntosh, P. (1989). White privilege: Unpacking the invisible knapsack. Peace and Freedom Magazine, July/August, 10-12.
- Sue, D. W., Sue, D. A., & Sue, T. L. (2019). Microaggressions in everyday life: Race, gender, sexual orientation, and religion (3rd ed.). John Wiley & Sons. (Chapter 3: Race Microaggressions)
Additional Resources:
- Robin DiAngelo’s website: https://robindiangelo.com/: https://robindiangelo.com/
- National Association for the Advancement of Colored People (NAACP): https://www.naacp.org/: https://www.naacp.org/
