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http://www.eastern.edu/publications/emme/1999spring/cullinan.html
Vision, Privilege, and the Limits of Tolerance Cris
Cullinan Three presumptions
about the dominant culture--innocence, worthiness and competence--perpetuate
privileges for this cultural group, which often go unnoticed by members of the
culture. This article provides a list of rules that the author uses to
combat the white privileges. It is not unusual, when the subject is diversity, that the
persons asked to come forward to tell their stories are asked because they are
seen as the targets of discrimination. Over and over again, we ask these
people to come forward, and over and over again they lay out their pain, their
anger, and their frustration. And when it is all over, we ask them to do
it again. We may listen, but apparently we do not hear. Perhaps what
we hear is a series of stories that seem isolated incidents that do not
necessarily form a pattern and are certainly not evidence of institutional
discrimination. Over the years I have heard many people from non-dominant
groups suggest that it would be very helpful if persons who belong to the
dominant culture in the United States would take the time to consider what it
means to be a member of the dominant group. Then they could consider how
their life experiences might be different if their race, ethnicity, gender,
sexual orientation, socio-economic class, or disability placed them outside the
privileged norm. So I write here about my own experiences as a white,
heterosexual female and well-educated, upper-middle-class babyboomer who is
currently able-bodied. I use these words as some of my identifiers because I want
to talk first about dominant culture privilege in the United States and how it
benefits me and others with similar identifiers. Privileges that we enjoy
that are unearned but nonetheless function every day to help us "make it
through the day" are difficult to talk about and even more difficult to
hear about. We want to believe that our intelligence and our effort alone
are responsible for what we achieve, as if life were a monopoly game where we
all start out with the same amount of money, and we all have to take our chances
with the rolls of the dice. Yet I believe that if we do not make an effort to
understand how the larger culture honors some and not others, gives some and not
others the benefit of the doubt, accepts some at face value while asking others
to prove their worth, then we are operating in ignorance of some very powerful
forces, and that is dangerous for all of us. Dr. Frances Kendall, author of Diversity in the
Classroom: New Approaches to the Education of Young Children (1996),
has written in an unpublished paper about the difficulties that persons with
dominant culture privilege experience when they try to listen and hear how their
privileges and their experiences differ from those of members of non-dominant
racial groups: Many well-meaning, committed White people are not able to
sit with the pain and anger of people of color. We feel powerless to do
anything about it, and don’t want to face the fact that we are benefiting from
our whiteness at the same time that our colleagues of color are being
systemically excluded. How can we make dominant culture privileges and their
consequences visible and understandable to others? I want to talk about what I see as three of the principle
assumptions or presumptions that are made about me when I am operating in a
place and time that accords me dominant culture privilege, and how these
presumptions operate in such a way to lead others to accept me while they merely
tolerate others. I also want to suggest some ways in which we can
challenge our own thinking about ourselves, our colleagues, and our students,
with an eye toward opening up possibilities for inclusion and respect.
This, I believe, is the real work--the life work--of any of us that are
determined to work for justice. It is not just by passing laws or striking
them down that we make a difference; it is not by demonstrating, giving to
causes, and voting with our conscience. I believe we must live an
"examined life": acting consciously to examine how we think about, how
we hear, and how we act toward others. Douglas Adams, one of my favorite philosophers, although
probably known to more of you as the author of The Hitchhiker's Guide to the
Galaxy (1995), pointed to our facility for ignoring certain social truths
when he wrote: It is difficult to be sat on all day, every day, by some
other creature, without forming an opinion about them. On the other hand,
it is perfectly possible to sit all day, every day, on top of another creature
and not have the slightest thought about them whatsoever. (Adams, 1987, p.
4) In order to illustrate the way I think dominant culture
privilege can be invisible, I invite you to picture the neighborhood where I
live in Oregon. The area is roughly 30 minutes, by freeway, from downtown
Portland, and was, until about ten years ago, primarily farmland. It was about
ten years ago that my partner and I accepted an invitation from friends to move
into a guesthouse on property they had just purchased in this area. As I
was beginning a doctoral program, and my partner was just beginning a new career
as a software engineer, relocating to a small house in the woods with cheap rent
seemed an ideal move. We have stayed there ever since, taking advantage of
the benefits of what has become a very economically upscale area without, so
far, having to pay the usual economic costs. In order to understand what has happened to this area, you
need to know that land zoning dictates that you must have six acres to build a
house. The land is hilly. On one particular hill, about a dozen homes
have been built and all are clustered together on top of the hill, facing a
surrounding valley. Each home’s "six acres" is a pie-shaped
wedge down the side of the hill. The "front" of each of these
houses is the one facing the valley, with the panoramic view of all the other
houses on other hills. The "back" of each house would be the side that
faces the street. One day, Michael and I were driving for exploration, and we
decided to travel to the top of this hill to see what these houses looked like
from the back, so to speak. As we approached the circle drive on which
these homes are located, we were amazed to find that the homes had almost no
windows facing the street! Each home had large windows in the front of the house
that overlooked the valley, but they had almost no view from the back of the
house that would lead them to see their neighbors, or anyone traveling up and
down their street. From the point of view of someone in the house, she or
he would look out onto the valley, and see other houses with other beautiful
views like theirs. In some ways, I believe that the view from the dominant
culture works a little like this. It is easy to see yourself in company
with others like yourself. It is easy to believe by looking out your
largest "windows" on the world, that everyone else has the same
advantages you do. It is easy to ignore the little windows in the back of the
house, and the voices that may intrude upon you from time to time, telling you
that not everyone shares your panorama. I am reminded of a cartoon in the Doonesbury comic
strip in the days of an earlier presidential administration. The president
is being told by one of his advisors that his new tax plan is being criticized
because it gives the most advantages to those making $200,000 a year or more.
The president says something like, "Well, almost everyone makes $200,000 or
more, don’t they?" And when his advisors look at him and do not
immediately respond, he says, "Well, at least, most of the people we know
do." From inside a house of privilege, it is easy to believe,
just by looking around you, that pretty much everyone has the same privileges
you do. It is also easy to shut out those noises from the street that
speak about others and their different experiences. So, keeping in mind the view from the top of the hill, I
want to talk about three of the assumptions--or what I prefer to call
presumptions--that come with the view: the presumption of innocence, the
presumption of worthiness, and the presumption of competence. The First Presumption: Innocence I know that I have dominant culture privilege because I get
the presumption of innocence. When something goes wrong around me, people do not
look to me first, or even second, as a probable cause of the problem. The presumption of innocence can also be given me even when
it appears I have done something wrong. For instance, over the holidays, I
visited children, grandchildren, and other family in Chicago. My
sister-in-law and I were shopping, the week before Christmas, in the Marshall
Field department store. As we left with bags full of purchases, we set off
the alarm at one of the exit doors. We were called back into the store by
two young women. It took five minutes for these women to locate the item
with the alarm tag still affixed. During this time, I am certain the two
saleswomen were more uncomfortable than we were. They apologized several
times for detaining us, and when they finally found the item in my
sister-in-law’s bag that set off the alarm, they removed the alarm tag and
thanked us for our cooperation; they did not even ask to see the receipt,
although my sister-in law offered to show it to them. I was reminded of
the incident that occurred just a few months before this when a young Black man
was asked to remove his shirt and leave an Eddie Bauer store without it because
he had been suspected, with no evidence at all to back up the suspicion of
shoplifting. I could not imagine such a thing ever happening to me--not at
this age and, for that matter, not at any age. Almost everywhere I go, I
am shielded by the presumption of innocence. It is easy to consider the painful and embarrassing, even
dangerous, experiences of others as "isolated incidents" or as things
that happened to them because they did something wrong. It
is convenient to think about what happened to the young Black man in the Eddie
Bauer store as an isolated incident. This is possible because we hear
about these experiences through the small windows in the back of the house.
We look out and hear about what happened, but then we go back and survey our
view through the much larger front windows of the house, and we reassure
ourselves that this "larger view" must be the more common one. While those operating in a "house of privilege"
receive the presumption of innocence, those not privileged in the dominant
culture are often seen as guilty until proven innocent and as suspicious or
"difficult" if they complain or contest this treatment. In
addition, they are often suspected of being guilty if another of their group has
been found guilty of a similar transgression in the past. When I have the
dominant culture presumption of innocence working for me, I am not likely to be
held in suspicion, for instance, just because another white person has been
guilty of a crime in the past. On the other hand, a Latino woman might be
held under suspicion today if some other Latino woman or even another woman of
color has been found to have committed some similar transgression yesterday. This phenomenon of "guilt by association"
is one of the reasons why people from dominant culture and people of color
respond differently when a newspaper prints a picture of a student suspected of
some crime and he or she happens to be a person of color. Students,
faculty, and staff of color sometimes see the printing of the picture as a
racist act, while counterparts of white dominant culture cannot fathom how
merely printing the picture of a suspect could be construed as racist.
When you are used to being given the presumption of innocence, the fact that
others labor regularly under the assumption of guilt by association is hard for
you to believe. Consider the "guilt by association" that every
Black man in the United States confronts on a daily basis. Movies, television,
and other media have impressed upon the consciousness of dominant culture that
all Black men are dangerous until proven otherwise -- this despite the fact that
the statistics do not at all match the myth. In his book The Rage of
the Privileged Class, Close points to the absurdity of linking all Black men
with crime and violence: FBI statistics show that blacks were arrested 245,437 times
in 1991 for murder, forcible rape, robbery, and aggravated assault.
The country’s total population then was just under 249 million, including
nearly 31 million blacks and roughly 15 million black males. If we assume
that each arrest represents the apprehension of a separate individual, blacks
arrested for violent crimes make up less than 1 percent of the black population
in 1991 -- and just under 1.7 percent of the black male population (less, in
fact, since the aggregate figure of 245,437 includes crimes committed by
females). (1993, p. 94) Imagine that your family members and friends as well as you
all have had experiences where "guilt by association" meant that you
were pulled over without provocation by the police, or stopped on the street to
be questioned because you looked to be of the same race or ethnicity as some
criminal suspect, or followed around by a store detective when you were
browsing. At the risk of resurrecting many strong feelings, I ask you to
consider what you would do if these were the experiences of you, your family,
and friends, and you found yourself on a jury where a black man was being
accused of murder by the same police department that regularly acted with racist
intent and could not be trusted according to these experiences. When I put
myself in this position and ask myself, "Could I find the defendant guilty,
honestly, beyond a reasonable doubt?," I find it impossible to
answer in the affirmative. The Second Presumption: Worthiness A second presumption often enjoyed by those who are members
of the privileged in the dominant culture is that of worthiness. By the
"presumption of worthiness," I mean the presumption that I am worthy,
deserving and good enough to receive attention, services, respect, and the
benefit of the doubt. This presumption can operate in many different
contexts. As a white, upper middle class, heterosexual who does not have a
visible disability, I will be taken at face value as a good candidate for a bank
loan, a desired applicant for a job, a sought-after buyer of a house, and a
customer who should be served as soon as possible. This presumption is
strengthened if I am with my partner, who is a similarly privileged white man. We do not have to look far for clear evidence that this
presumption is not regularly applied to most people of color in the United
States, even if they are members of the upper middle class. Study after study
where applicants matched by everything except race have applied for jobs or bank
loans, or have sought to be considered as a serious buyer for a house, have
shown that the white applicant is treated with the presumption of worthiness --
in other words, that he or she is treated with serious consideration -- while
the person of color is not. The presumption of worthiness even extends to
getting appropriate medical care. A study at Harvard Medical School
demonstrated that white people were much more likely to be offered advanced
medical treatment, particularly heart transplants, than were nonwhites, and the
results of this study have been duplicated at other medical facilities. Again, we have a tendency to view these as "isolated
incidents." This may have happened in some other town, or in that
bank down the street, or at the hospital in the city, but still it is hard for
persons who regularly get the dominant culture presumption of worthiness to
believe that "it can happen here." Taken to its extreme, the opposite of the presumption of
worthiness is the assumption that others are bad, immoral, barbaric, not saved,
savage, inhuman, non-human, or evil. These are the kinds of assumptions in our
past history that have often led us to justify such practices as giving blankets
infused with small pox to Indians; selling people of color as slaves; or seizing
possessions, land, or resources from members of non-dominant groups, such as
Japanese Americans during World War II. If you have had these things
happen to your ancestors, then you also know that given the right conditions
these things can be repeated. The problem with the proposition that
"those who do not remember the past are condemned to repeat it" is
that those with the power to decide whether or not we will do these things again
are not usually interested in learning the details of this history. We do
not want to dwell on the uncomfortable or the embarrassing, particularly when
those who looked like us have been the perpetrators of the crimes, and so we
sometimes want to ignore what is so dangerous for us to forget. Consider the following quote, taken from a speech by a
famous historical figure of the 20th century: Take, for example, India: England did not acquire
India in a lawful and legitimate manner, but rather without regard to the
natives’ wishes, views, or declarations of rights . . . Just as Cortes or
Pizarro demanded for themselves Central America and the northern states of South
America not on the basis of any legal claim, but from the absolute, inborn
feelings of superiority of the white race. The settlement of the North
American continent was similarly a consequence not of any higher claim in a
democratic or international sense, but rather of a consciousness of what is
right which had its sole roots in the conviction of the superiority and thus the
right of the white race. (Mills, 1997, p. 106) Can you identify the speaker? This is but one of many instances when Adolph Hitler looked
to past history to justify his particular brand of white supremacy. It was
easy for Hitler to use history to show that governments have consistently acted
as if the presumption of worthiness belonged only to the "master
race." Once again, I think it is important to remember that the
view looks different when you are up above the fray, looking down over the
valley. "Why," we ask ourselves, "do they keep bringing up
things that happened (fill in the blank) ago." The blank may
be filled with "more than a hundred years ago," as in the case of
legally recognized slavery in the United States, or "fifty years ago,"
as in the case of the Jewish holocaust, or "a couple of years ago," as
in the case of the murder of two lesbian partners in Southern Oregon. Why
do not "they" just get over it? I believe that they just don’t
get over it because they know these events are the tips of large, dangerous, and
present icebergs. Whenever we doubt the worthiness of another human being,
with no concrete reasons to do so, we have not very far to go before we can
justify treating that person as less than a fully-deserving human. I think another reason why "they" should not just
get over it is because remembering these painful, frightening, and enraging
incidents is also to remember a proud history of courage under fire, of strength
of character and of deep and abiding faith. Many of the greatest men and
women in the history of this country, whether we know about them or not, are
those who have faced discrimination and oppression. And the stories of
these people help teach us all to stand up for what is right. To dismiss
this past as if it is no longer relevant is also to dismiss the lessons we need
to survive. The Third Presumption: Competence The last presumption given to members of the dominant
culture is the presumption of competence. In all of the jobs I have ever had, I
was always treated as if I was competent, and then given the autonomy,
encouragement and feedback to prove it. In nearly all of the experiences I ever
had or continue to have as a student, I walk in and I am given the presumption
of competence. For many other women this has definitely not been the case,
particularly if they sought to study or work in what was or is considered a
"male" job or course of study. For many people of color, due in part
to massive misunderstanding of how affirmative action works in hiring and
education, their experience has been that they are presumed incompetent
until they can prove otherwise. The Americans with Disabilities Act was passed,
in part, because the stereotypical connection between disabilities and
incompetence was so pervasive and intransigent that even the Congress could not
completely dismiss the evidence of the discrimination. As a people, however, we
still seem to consider it okay to treat people as incompetent--or perhaps
unworthy--to keep a job for which they are well qualified if they live with or
wish to live with partners of the same gender. In the town where I work --
Eugene, Oregon -- we finally passed a law making it illegal to discriminate
people in employment on the basis of the source of their income. Too many
employers were found to be unwilling to hire a person if they were on welfare:
if a person was poor, they were assumed to be both unworthy and incompetent. To see how the confluence of these assumptions of guilt,
unworthiness, incompetence affects learning, we can listen to the many educators
who have tried to describe the experience of members of non-dominant culture
groups. In her book Teaching to Transgress, bell hooks
relates how being in a classroom changed for her when she went from a segregated
to an integrated classroom. For the moment, put away any automatic
assumption you have that integration is always more beneficial than segregation,
and see this scene through her eyes: Almost all our teachers...were Black women. They were
committed to nurturing intellect so that we could become scholars, thinkers, and
cultural workers - black folks who used our "minds."... Within these
segregated schools, black children who were deemed exceptional, gifted, were
given special care. Teachers worked with and for us to ensure that we would
fulfill our intellectual destiny and by so doing uplift the race. My teachers
were on a mission....Attending school then was sheer joy. I loved being a
student. I loved learning. School was a place of ecstasy - pleasure and danger. School changed utterly with racial integration. Gone was
the messianic zeal to transform our minds and being that had characterized
teachers and their pedagogical practices in our all-black schools. Knowledge was
suddenly about information only. It had no relation to how one lived, behaved.
It was not longer connected to antiracist struggle. Bussed to white schools, we
soon learned that obedience, and not a zealous will to learn, was expected of
us. Too much eagerness to learn could easily be seen as a threat to white
authority. When we entered racist, desegregated, white schools we left a
world where teachers believed that to educate black children rightly would
require a political commitment.... Realizing this, I lost my love of school. The
classroom was no longer a place of pleasure or ecstasy. (hooks, 1994, pp. 2-4) The black children in hooks’ class found themselves
removed from an environment where they were enriched and encouraged by the
presumptions of innocence and worthiness and competence. Instead they were
delivered into classrooms where they were viewed guilty, unworthy and
incompetent until proven otherwise. I find it difficult to listen to this
passage without protesting segregation and promoting integration. I see this
only by looking out of my large windows of privilege, because my learning was
always nurtured in an environment and among teachers who believed that I was a
competent, intelligent candidate for success. I always received the presumptions
of worthiness and competence. Here, for me, is where we get to what the real problem is
with the concept of tolerance. When we are merely tolerating another
person, we are wary. We are watching to see how they will act. We are not giving
them the benefit of the doubt - the presumption of innocence, of worthiness, and
of competence. We are, in fact, putting up with them because we know or think we
should. If we are merely tolerating people, we do not provide critical
feedback when it is needed. We do not expect them to behave appropriately
to begin with, and we often write off bad behavior with the attitude of
"what can you expect." I believe that many of the teachers in these newly
integrated schools were doing their best to tolerate the presence of Black
children in their classrooms. But the teachers were wary, wondering what these
strange children would do, and the children were the first to know that they
were merely being tolerated, not really accepted, and certainly not appreciated. Cumulative Effects and the Limits of Tolerance Faculty and staff of non-privileged groups--people of
color, gay or lesbian, people with disabilities--understand that many students
of these groups are often denied the presumptions of innocence, worthiness and
competence, and experience the campus as a place where they are merely
tolerated. These faculty and staff know first-hand the pain, anger and isolation
this treatment can cause. Thus these staff often do a double- and triple- duty,
acting as mentors, guides and confidants for these students, whether or not this
has any connection to their jobs on campus. It is common for those of us who operate inside the house
of privilege to be unaware of the extra obligations carried by these colleagues,
or to treat these obligations as if they are just extracurricular activities as
opposed to responses to the deep pain. At a recent faculty orientation I
attended, new tenure-track faculty of color were specifically told that they
should concentrate on their teaching and research almost exclusively and leave
community service for later in their careers. One colleague later told me that
she felt this clearly illustrated how the university did not understand her
responsibilities to the students of color on campus. This "view" should also make it clear to us why
students from non-dominant groups often seek to spend at least some time
everyday with others like themselves. They are just trying to breathe for a
while in a place where they are appreciated and not merely tolerated and where
they are given the benefit of the doubt. When I ask people around the country--in colleges and
universities, as well as in companies and corporations--to think of times that
they felt like they really mattered and to describe how people were treating
them, which led them to feel that way, their replies are amazingly similar.
People feel like they matter when:
When I ask people to think of times that they felt
marginalized - like they did not matter - and that the people's treatment led
them to feel that way, the lists are again similar. People feel like they are
marginalized when:
The problem is not, as I see it, that persons experiencing
certain kinds of dominant culture privilege are given the presumptions of
innocence, of worthiness and of competence. The problem is that it is
transparent to those from the house of privilege that others do not get these
presumptions. As long as some of us receive automatic presumptions of
innocence, worthiness and competence and yet refuse to hear and understand that
others do not share these benefits, we can do little to create a respectful and
inclusive environment. This is not necessarily because we do not want to help
create this kind of environment. I am sure that many of us have signed
petitions, participated in demonstrations, and spoken up in the face of
injustice. However, it is crucial that we understand that when we do these
things and we are among the privileged we are always acting within the house of
privilege, constructed around us by the society itself. Hence, when my husband and I participated in Gay Pride
marches in Oregon during the years that the Oregon Citizens Alliance was trying,
through legislation, to take away constitutional civil rights from Oregon’s
gay and lesbian citizens, we were on the front line for as long as we chose to
be. We could literally be marching in the parade from 11:00 a.m. until noon on a
given Saturday and turn around at noon to walk into any restaurant to enjoy a
romantic lunch together. I can attend an antiracism rally on campus, wearing the
appropriate buttons and shouting the appropriate slogans, and then take off the
buttons to go any place in town in reasonable safety. I can fight for legislation to strike down laws or policies
on behalf of the disadvantaged people of color, immigrants, or those on welfare;
but whether the legislation passes or not, my own success and prosperity are not
affected. If you are a person from a non-dominant group, you cannot
so easily walk off the front lines. It is where you live. So, what do I recommend as we seek to be effective allies
in the struggles to improve our country and the social contract under which we
operate? Here are six of the rules I try to observe for myself. 1. TOLERATE NO ONE. By merely tolerating anyone, I am
treating them as less than a human being, fully worthy of my attention and
respect. 2. In the absence of DIRECT evidence to the contrary, give
everyone the presumption of innocence, the presumption of worthiness and the
presumption of competence. Challenge my own (or anyone else’s) thinking if
someone appears to be denied these things in the absence of direct evidence. 3. Keep my own humility alive. It is easy to forget
that I do not live on the "front lines." I can choose when and for how
long to go there. It is, therefore, unseemly for me to brag about my civil
rights work, the demonstrations I have attended, the petitions I have signed, or
the persons I have advocated for, to people who spend their lives having to do
this kind of work all the time. 4. Refuse to characterize the lived experiences of others
as "isolated incidents." Challenge this characterization when I hear
it from others. 5. Listen especially hard when it is difficult to listen.
When I notice myself getting defensive as hearing from people of non-dominant
groups that what I, my office, department or university did was offensive, I try
to remember to take a deep breath and listen carefully for the effects they
describe instead of justifying our original intent. 6. Take the opportunity to use my position of privilege
(having the presumptions of innocence, worthiness and competence) to make sure
that others, who may not have privilege, have their voices heard. In whatever ways I have learned to see the characteristics
of the house of privilege in which I live, I owe this vision to friends,
colleagues and strangers who have taken the time to explain to me how their life
experiences differ from my own. Until the society changes to the extent that
everyone receives the presumptions of innocence, worthiness and competence, I
cannot escape this house that separates my experience from others; therefore, I
need to do what I can to see it clearly. The real challenge for all of us is to
provide this same "fair housing" for everyone. References Adams, D. (1987). Dirk Gentley's holistic
detective agency. New York: Simon and Schuster. Adams, D. (1995). The hitchhiker's guide to the galaxy.
New York: Ballantine Books. Close, E. (1993). The rage of the privileged class.
New York: Harper Collins Publishers. Kendall, F. Barriers to clarity or what keeps white people
from being able to see our privilege. (unpublished article). Kendall, F. (1996). Diversity in
the Classroom: New Approaches to the Education of Young Children. New
York:Teachers College Press. Mills, C. W. (1997). The Racial Contract. Ithaca,
NY: Cornell University Press. hooks, b. (1994). Teaching to transgress: Education as
the practice of freedom. New York:Routledge. A Refrain of Echoes from the Reflecting Pool by Mary Alice Altorfer When I was a young girl, I thought he was crazy. Growing up in rural North Carolina had shaped my viewpoint of right and wrong into a very narrow scope of black or white. Martin Luther King Jr. was a colored man, foolish enough to call himself my brother, and uppity enough to think white folks like me cared. "Ain't no dumb nigger gonna change what goes on in these towns or back roads," I used to think. I can still visualize Alabama's Governor Wallace standing on those school steps, vehemently attempting to block desegregation; defiant to his president but faithful to his constituents. Even as a child, I knew that the man was not unique. Verbalizing what the South thought, Wallace was just another good ol' white boy with a degree of respectability because of his elected office. Federal troops may have brought Alabama to her knees, opening a lot of eyes to an ugly side of life in moss-draped Magnolialand, but the heart of Old Dixie still beat with a steady rhythm of hatred and bigotry. Tired of newsreels with civil rights marchers being attacked, maimed, or killed, tired of watching some crazy black guy get his ass ripped by Cujo-like police dogs, and more tired still of watching even crazier white folks (Northerners, I used to tell myself) getting their heads cracked open with billy clubs, my attention waned. My life at that time had changed, and in my teenage list of priorities, Martin Luther King and all he stood for was quickly forgotten. Highlights those years for me in the early '60's was my move from North Carolina to Southern California, and my discovery of boys. My daddy used to say, "You can take a girl out of the South, but you can't take the South out of the girl." I think he meant country, but South works much better for me. Either way, it did come back, shadowing my life and its decisions. One day in 1967, more broke than bigoted, I applied for a job at a cannery in West Oakland. Hired, I found myself working in an enormous food processing plant at a great salary, a white speck in a blue-collar, predominately black workforce that, during the packing season, numbered in the thousands. A generous paycheck squelched my initial apprehension. Although overwhelmed at first, eventually and hesitantly "they" became my friends, and I learned "they" had families. Before too long, I became one of "them". My skin color didn't change, but my heart did. There were now faces on the expletives I had once used. Faces that did not look alike, and faces that I looked forward to seeing every day. My new friends, to my joyful gastronomic discovery, ate my kind of food or, depending how you looked at it, I ate theirs. Too many years in North Carolina had left me with a culinary taste for ribs, cobbler, greens, and cornbread, and West Oakland restaurants generously obliged me. Then
Martin Luther King was assassinated, which prompted me for the first time in my
life to draw back and take a long hard look at the man. He and I were
still young when he was killed. I suddenly realized, hell, he didn't
change just the South, he was the catalyst for change regarding race relations
for the entire world! It was years after he originally delivered his
"I Have a Dream" speech that I actually sat down, watched and listened
to it on television.
http://www.usatoday.com/news/comment/2001-05-07-ncguest1.htm One-on-one Relationships Create True Integration By Mark Mathabane Gary Wemlinger, my neighbor in a subdivision in Kernersville, N.C., recently found out that he has inoperable renal-cell carcinoma that has spread to his liver and muscles. A father of five, his only hope for survival is a stem-cell transplant he can't afford. Since learning the grim news, I've been involved in efforts to raise the money Gary needs — about $500,000 — to pay for the procedure, which is not covered by his health insurance. Gary is white, and I'm black. Had we been living in segregated neighborhoods, I'd most likely never have known him as a human being, nor cared about his fate. Integration humanizes us. Yet a new State University of New York analysis of Census data found that while blacks and whites overall live in slightly more integrated areas now than 10 years ago, their children live in increasingly segregated areas. Recent news events — Mississippi's decision to keep its divisive flag, the conviction last week in the 1963 Birmingham, Ala., church bombing, the riots in Cincinnati after a white police officer shot a black youth — also underscore how much this country still is haunted by the specter of race. Still separated Why are so many Americans resistant to integration, the only way blacks and whites can ever know and care about each other as human beings? Racism clearly plays a part in residential segregation. Whites still flee neighborhoods when the number of black families moving in increases beyond the "tipping" percentage. Some whites won't even purchase a home lived in by blacks. And some real estate agents still engage in "steering" when serving homeowners of different races, despite legislation outlawing such practices. Gary's wife, Jerrie, an ebullient Southerner who grew up in a children's home, is a real estate agent. She and I have spoken about housing discrimination, which she acknowledges exists and which she abhors. When my mother, Magdalene, and sister, Miriam, who'd been living with me, my wife and our three children, found minimum-wage jobs and saved enough to start dreaming about their own house, Jerrie offered to help. She admired their work ethic and family values, but knew many lenders would overlook these qualities and focus solely on their credit history, which they hadn't yet established. Similar problems Jerrie and Gary taught me a lot about how many whites in the South grew up poor and confronted many of the problems faced by poor blacks: lack of access to decent housing, good schools, adequate health care and well-paying jobs. From me, Gary and Jerrie learned about the pervasiveness and perniciousness of white bigotry in denying blacks equal opportunity. In many ways, we became each other's teachers. And our example teaches our children a vital lesson about race relations: the need for friendship and assistance instead of hatred and fear. The Wemlingers' youngest son, Eric, is best friends with Miriam's son, Sibusiso, and his academic accomplishments in a program for gifted students have been an incentive to Sibusiso. Eric's hero is Tiger Woods, whom he assiduously tries to emulate. And the other day my daughter, Bianca, came home overjoyed that she and her classmates were helping the Wemlingers raise the money needed to pay for Gary's transplant. Maybe this is what Martin Luther King Jr. had in mind when he said that "one day down in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers." I believe more in integration because of what I went through. In my homeland of South Africa, there used to be a law that mandated racially segregated neighborhoods. It was called the Group Areas Act. A cornerstone of apartheid, the law made blacks and whites such strangers to each other that their lives became ruled by stereotypes, half-truths, mistaken beliefs and fear. Few whites knew blacks as human beings, and without such knowledge, they seldom empathized with their plight or understood the enormity of apartheid, a system they condoned. And throughout my childhood I thought all whites were like the brutal police officers I encountered during police raids, whom I hated. Sadly, Americans have adopted a Group Areas Act of their own. With segregation the norm rather than the exception, blacks and whites seem to have given up on King's ideal of an integrated society. At times, the two races seem more like denizens of separate planets than fellow Americans. Honest communication Integration is not easy. When Gary and I met, we had misconceptions about each other, the result of living in a society steeped in racial hatred and mistrust. But once the human connection was made and we ceased to be stereotypes, we found out that we have more in common than in difference. We found out that we were both devoted to our families, that we both work hard, that our children thrive in public school and are fanatical about sports and that we could depend on each other to watch out for them. Sure, there has been friction in our relationship as we moved from what King called "mere physical proximity" to "spiritual affinity," but many times, through honest communication, we found out that it arose out of ignorance rather than malicious intent. For integration to work, we must give one another the benefit of the doubt and commit to doing all we can to make it succeed. Laws that used to sanction segregation and condone racism have been abolished, but that cannot change attitudes. Those can only change with genuine person-to-person relationships, which only integration can foster. And only when attitudes finally change and we acknowledge and affirm each other's humanity will we truly become one nation. I will do all I can to help save Gary's life. But even if he doesn't make it, I know that I'll continue to care about his wife, Jerrie, and their children. Thanks to integration, Gary and his family have become too human for my heart to allow them to fade into stereotypes. Mark Mathabane, author of several books, lectures on race, education, freedom and human rights.
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