...In response to the act of violence done towards Trayvon Martin, President Obama explains, “When Trayvon Martin was first shot I said that this could have been my son. Another way of saying that is Trayvon Martin could have been me 35 years ago… I think it’s important to recognize that the African American community is looking at this issue through a set of experiences and a history that doesn’t go away”. The history of the African American community in the United States that President Obama is mentioning is the concept of the construction of whiteness and how that “whiteness” has been used repeatedly against the Black community. Trayvon Martin is not the first nor the last victim of this history and stand your ground culture which Kelly Douglas explains in her book, Stand Your Ground: Black Bodies and the Justice of God. Then the question comes to us when we observe these acts of violence, who or what is responsible for the acts of violence in the world like the murder of Trayvon Martin? Do we blame the murderer, George Zimmerman, who felt that Trayvon Martin was a...
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...of whiteness. He continues to mention that when one studies race theory, majority of the people remain uninterested in white imagery. People more often than take an interest in non-white imagery. In turn, there seems to be a separation between white imagery and the term “race”, it is almost as though race does not included white heritages. White people are simply that, just people in normal social...
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...history is vital. The best way to understand this is to research on several different groups of culture that has sufficient information. In this case, deaf culture, whiteness and Arabic culture is considered. Deaf culture consists of a set of behaviors, beliefs, literary traditions as well as the institutions that are shared by communities affected by deafness. They use sign languages to communicate. Members of this culture, has an impressive way of viewing their condition. They term it as a different human experience rather than disability. Looking at them in the sense of a community or culture, they are often seen as a team of minority. This makes some of these communities to feel like they are ignored by the group that don’t understand their sign language. On the other hand, deaf people face another challenge when it comes to acquiring education. Institutions are primarily of hearing people and therefore, special institutions which are often not enough have to be constructed. So in case a deaf person is among the family of hearing people, they are forced to learn the language so that their sibling can feel included. Therefore, the family members indirectly become members of the deaf culture. Hence, the extent of hearing loss does not define deafness. The best way to define deaf culture therefore, is to identify a social group that a person chooses to belong. As long as other members accept the person in their group. Looking at the history, deaf culture is obtained from schools...
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...are superficial, hair texture, some ailments which tend to be environmental, and skin color. Those who want to dismiss the notion of the social construction of race normally do so due to their inherent bias to attribute dysfunctional behavior in minority communities due to a racial makeup instead of addressing more systemic problems that plague these communities. Countless studies reveal that lower income people of all groups tend to follow the same negative trajectory. Racism is the belief that one race or culture is superior to another, regardless of biological evidence that negates this belief. This difference – the perceived inferiority of one race over another – is commonly used and abused as basis for discrimination, whether institutionalized or individualized through social construction. The widespread societal and institutional changes in America since the 1960s have done little to eliminate discrimination faced by racial minorities even after the election of a black president. Race is not just a social construction but a historical construction that has been embedded into each of our lives through social classes and institutions since the day we were born. “Even though race is constructed through historic meanings and social interactions it is as much a part of our national character as themes of patriotism.” (Defending Whiteness, 8) Minorities historically have had less access to quality education. Less access to education, health care, and general wealth has forced...
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...Over the last few decades British governments have been committed to tackling various aspects of direct and indirect racial discrimination with the incentive of promoting 'equality of opportunity' and remedying other social disadvantages suffered by black minority communities in British society’ (Solomos 1989:2). Equality of opportunity in this sense is associated to the concept of racial equality, which can simply refer to ‘social equality for peoples of all races’ (Crenshaw 1988). In spite of this however, there remain deeply entrenched processes of discrimination resistant to legal and political interventions throughout society (Solomos 1993). This essay will discuss the claim ‘there ain’t no Black in the Union Jack’ in relation to these processes of discrimination which have encouraged the mis representation and exclusion of Black people within British society. The first part of the essay will outline the meaning of race and racism in the 21st century. It will then go on to discuss processes of exclusion, which are reinforced by the media and politicians representation of black migrants and the existence of so called ‘White spaces’. These exclusions of black people can be seen to prevent them from identifying as British thus excluding them from being part of ‘the Union Jack’. Whilst the concept of racism has been restricted by the notion of ‘colour’ as it has concealed the full range of ways in which racism has operated in Britain, including against Jews, Gypsies and the...
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...constructed? From a social construction point of view, gender and race don’t mean anything. They have meaning because the society defines a meaning for them (Judith, 1998). By social construction, we mean how the society group people and how it gives certain groups an advantage over others. For instance, somebody believes that he is a man only because the society says he is a man, not because he wants to be a man. One has no choice to become what he or she wish, but must follow the classification the society has defined. According to Ruth (1993) our daily lives are influenced by race and gender, whether we are aware of it or not. Everyone sees life through a racial lens that colors our society. This view leads to the racial formation. Judith (1998) defines racial formation as a socio-historical process whereby categories are formed, inhibited, changed, and destroyed. By socio-historical, Judith (1998) meant that race was created and given meaning by society due to the many historical events that happened over time. The society classifies people as white, black, Asian or any other minority group (Ruth, 1993). Therefore, the way are seen and how we see other people affects different aspects of our lives. These elements can include the type of friends we have, the kind of job we have, and the amount of money we make. They may also include the type of school we attend and many other things that make us interact with others. The implication is that the entire social structure we live...
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...Abstract The point of this paper is to help the reader grasp the different aspects of human identity construction with regards to ones race and/or ethnicity. This is a topic that is incredibly important to all races of people regardless of economic class or whatever else is seemingly more important. It is quite impossible to go throughout life without forming an idea of who you are or where you have come whether you care to make it a part of your daily life, have no choice or acknowledge it when it is convenient; without that knowledge I find it difficult to fully make the most of life. Through the readings from the semester and class discussions I have come to the conclusion that White ethnics choose to either assert their ethnicities thickly or thinly, or they chose to incorporate it into their lives symbolically. Blacks on the other side of the spectrum lack choice in their racial identity because their race is visible and so it is assigned to them. Asians have both the ability to choose to assert their specific ethnicities but they are racially assigned. The issue with racial and ethnic construction is that it is born of social construction-what others believe of your race to be true. This can make the identity construction process much more difficult depending upon your racial or ethnic background. Regardless, I find this to be an important part of the identity construction journey. How many cares one loses when one decides not to be something but to be someone. These...
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...White American Privileges and Social Class Aieleen Lanot University of Hawaii – West Oahu White American Privileges and Social Class Privilege is a concept of sociology used to implicate that there are certain groups of individuals that have an advantage over others. “Social liberties use the term to mean benefits according to white people under economic, political, and social circumstance. (Anyon 17)” I agree with his stance because there is no extension of such privileges to individuals of other races such as Blacks, Hispanics or Asians. The use of this term is mainly in the social inequality context primarily in relation to social class, sexual orientation, race, age, and gender. Several recorded privileged elements show the advantageous that White America has in getting access to better housing, jobs, and education. This paper will explore the issue of White American privileges and how social class status is based on color of your skin and the financial means of your family. In the article by Peggy McIntosh, she defines, “White privileges as a package of unearth assets, invisible in nature and are obvious” (McIntosh 10). There is a comparison of white privilege to an undetectable light knapsack of assurance, maps, tools, guidance, visa, codebooks, clothes, passbooks, emergency gear, blank checks, etc. I concur with Peggy McIntosh analysis since there are several functions brought about by white privileges. These functions include provisions of “perks”...
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...Newkirk 3 TABLE OF CONTENTS 1 MEDIA POLICY AND REGULATION 1.1 History of communication policy 1.1.1 Emerging communications industry policy 1.1.2 Public service media policy 1.1.3 New communications policy 1.2 Freedom of the media 1.2.1 The need for freedom of speech 1.2.2 Threats to it 1.2.3 If, how and why such threats can or cannot be motivate 2 MEDIA MANAGEMENT AND MEDIA MARKETS 2.1 Media concentration 2.1.1 The relationship of competition to concentration 2.1.2 The dual nature of the media industry 2.1.3 The four forms of concentration 2.1.4 The dangers of concentration 2.1.5 Positive externalities of the media 3 REPRESENTATION AND THE MEDIA 3.1 Media representation of race 3.1.1 Discussion 3.1.2 Brief explanation of the meaning whiteness 3.2 Media representation of violence 3.2.1 An introductory thesis (argument) 3.2.2 Define and explain representation, violence and moral panics 3.2.3 an overview of different theories 3.2.4 Discussion of the processes 3.2.5 A concluding argument 3.3 Media representation of HIV and Aids 3.3.1 Introduction to discussion 3.3.2 Illustration of discussion 3.3.3 Impact of the article 3.3.4 Media attention 3.3.5 Placing and timing of article 4 ADDENDUM A: SELF ASSESSMENT AND SELF REFLECTION SOURCES CONSULTED ILLUSTRATIONS PAGE 4 4 4 4 5 6 6 6 6 9...
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...the Study * Research Questions * Importance of the Study * Scope of the Study * Definition of Terms * Limitations Chapter 2: Theoretical Framework Chapter 3: Review of the Literature Chapter 4: Research Methods * The Qualitative Paradigm * Qualitative Methods * The Researcher's Role * Data Sources * Data Collection * Data Analysis * Ethical Considerations Chapter 5: Research Findings Chapter 6: Conclusions, Discussion, and Suggestions for Future Research * Summary * Conclusions * Discussion * Suggestions for Future Research Towards A Phenomenology of Liberation From the very start, I am thus fully endorsing the premise that no account of race can be dissociated from a critique of power and a social historical ontology of ourselves (de Oliveira, 2010, 209). INTRODUCTION I grew up in rural North Carolina. When I was in the third grade, I watched as five of my white peers were pulled from class to attend gifted courses. I always wondered why, I, who had always worked hard, was never pulled for what I perceived as reward for hard work and good grades. During the first week of school of my fifth grade year, the same White gifted teacher pulled the same five White students to begin gifted courses. The buzz around the class was that the five elite were preparing for Odyssey of the Mind, which was deemed an honor for the brightest and best in the school....
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...White privilege is an advantage in society that is unmerited. Though it is practiced in every day life (whether it’s subtle or not), the majority views it as “absurd” and “non-existent”. Whiteness and white privilege are taboos that create feelings of guilt, hostility and anger whenever discussed by people of colour (hooks, 339), but it must be addressed and understood in order to be eradicated. Racism shapes the lives of white people, not only the lives of people of colour (Frankenberg, 1). When white privilege is ignored, white people are able to maintain power and dominance in our “post-racial” society. (Mcintosh, 33). In this essay, I will argue that widespread media representation and housing opportunities are the most important features of white privilege, using ideas from Peggy McIntosh’s White Privilege: Unpacking the Invisible Knapsack, bell hooks’ Representing Whiteness in the Black Imagination and Ruth Frankenberg’s Introduction: Points of Origin, Points of Departure. Widespread representation is the most important feature of white privilege because we live in an age where the media not only reflects our real worldviews and attitudes, but also controls them. The second most important feature of white privilege is adequate housing opportunities. It is necessary for white people to acknowledge their part in benefiting from a society that has thrived on racial hierarchy and white supremacy for centuries and these two aspects are key in reaching that. Firstly, white...
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...Bhavna Menon Global Hip Hop 2014 Documentary Review – 8 Mile The construction of authenticity and the performativity of race in 8 Mile While it may not appear so upon first viewing, 8 Mile is a comprehensive platform to interpret the complex sociocultural fabric of hip-hop and rap music. It offers the viewer insight into the importance that rap assigns to the process of establishing authenticity while implicitly divulging the various dimensions of identity politics of race. We see that Jimmy B-Rabbit, despite being a white boy in an African-American dominated town is firmly grounded in several types of authenticity that facilitates his entry and success in the gangsta rap world. The first and most obvious dimension of rap authenticity is the racial. Jimmy being white and trying to rap immediately generates questions of cultural property and appropriation. In a black-dominated rap venue called The Shelter, Jimmy begins his rap battle with Lil Tic. We see that white involvement in black art forms are immediately problematic when Lil tic raps “they [audience] don’t laugh cuz you’re whack, they laugh cuz you’re white with a mic”. Jimmy’s presence in the battle is scorned because he is white and rap is considered to belong to black people. Lil Tic calls him a “wigger that invented rhymes for money”; a “wigger” is slang for a white person who tries to emulate or acquire African-American cultural behavior and tastes. The suggestion that Jimmy “rhymes for money” is the ultimate...
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...(Billboard Staff & Ramirez, 2014, March 6). Additionally, in January 2014 the duo won in the categories Best Rap Song, Best Rap Album, Best Rap Performance, and Best New Artist at the 56th Grammy Awards. These accolades, however, provided the impetus for backlash. Cries that Macklemore did not deserve the win abounded on social media, with some suggesting that Macklemore was an intruder, and a potentially gentrifying force, in rap music (Makarechi, 2014, January 26). Macklemore’s music, then, has been controversial, precisely for its unusual popularity and appeal. In this essay I undertake a semiotic study of Macklemore’s situation, or placement, in rap music. Using opposition theory, I seek to understand how the listener “reads” Macklemore in the context of rap music and thereby forms his or her expectations for his music. I take his appeal to result from the prospective listener’s feeling of “safety” with the music and his or her identification, or ability to relate, with Macklemore’s persona. I will argue that, in connecting with the listener, the music also reaffirms the listener’s assumptions about Macklemore and rap music, and thus reinforces constructions of whiteness and blackness, as well as the listener’s value system and disposition to other rap music. In this essay, I will first provide a brief explanation of opposition theory, which is the principal means by which the relationships between the listeners’ ideas about Macklemore, Macklemore’s relationship to rap music, and...
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...Problem • Purpose of the Study • Research Questions • Importance of the Study • Scope of the Study • Definition of Terms • Limitations Chapter 2: Theoretical Framework Chapter 3: Review of the Literature Chapter 4: Research Methods • The Qualitative Paradigm • Qualitative Methods • The Researcher's Role • Data Sources • Data Collection • Data Analysis • Ethical Considerations Chapter 5: Research Findings Chapter 6: Conclusions, Discussion, and Suggestions for Future Research • Summary • Conclusions • Discussion • Suggestions for Future Research Towards A Phenomenology of Liberation From the very start, I am thus fully endorsing the premise that no account of race can be dissociated from a critique of power and a social historical ontology of ourselves (de Oliveira, 2010, 209). INTRODUCTION I grew up in rural North Carolina. When I was in the third grade, I watched as five of my white peers were pulled from class to attend gifted courses. I always wondered why, I, who had always worked hard, was never pulled for what I perceived as reward for hard work and good grades. During the first week of school of my fifth grade year, the same White gifted teacher pulled the same five White students to begin gifted courses. The buzz around the class was that the five elite were preparing for Odyssey of the Mind, which was deemed an honor for the brightest and best in the school....
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...constantly being reminded of his “otherness” even though his interracial marriage is being tolerated. An accurate account cited by Comensoli, “Othello is both a fantasy of interracial love and social tolerance, and a nightmare of racial hatred and male violence.” A paradoxical claim, yet a view shared by those within the context of this tragedy. It can be seen that the citizens can’t solidify their views upon Othello because of his legacy as a formidable commander of the Venetian Army, but also as a black...
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