A White Girl on White Privilege
I am a white girl in a white world, and to be normal is to be white. This is what white culture is; this is what white privilege is. In my personal experience, the privilege of being white was not obvious to me, for why would I notice that which I did not lack? No matter how much I may lack, I will always have something others don’t because of my white experience; I have that which I expect to have, and what others have learned not to expect to have. I came to the full revelation of my privilege (thus far) while I was reading an autobiography, The Narrative of the Life of Fredrick Douglass. In the first paragraph on the first page of his autobiography, Douglass introduces himself, unable to say his age. He reflected, “The white children could tell their own ages. I could not tell why I ought to be deprived of the same privilege,” (Douglass, 27). The deprivation of this knowledge caused Douglass unhappiness, and this was only the start of his unhappiness for he had grown to be deprived of much as a slave. What struck me is this: When Douglass was accused of being an impertinent slave for asking about his age, I could not help but think about how his white brothers and sisters not only knew their age but could ask the same sort of question and simply be met with an answer—even a kind answer—all the while, oblivious to their fortune in comparison to their black half-brother.
Douglass’ testimony was written over 150 years ago, and many believe that white privilege no longer exists. However, Reni Eddo-Lodge writes in her book, Why I’m No Longer Talking to White People About Race, that this is a false illusion: “White privilege is the fact that if you’re white, your race will almost certainly positively impact your life’s trajectory in some way. And you probably won’t even notice it,” (Eddo-Lodge, 87). So why don’t white people notice their privilege, and how should we respond?
There are two points I would like to make. The first is that Douglass’ reference to privilege in Chapters 1 and 11—specifically in regards to the lack of lack and unmerited positive treatment white people experience—affirm Eddo-Lodge’s claim that white people have retained an ignorance to their privilege. I will then address how, as Christians, we should respond to said ignorance in white culture by looking to James 2:1-5, Zechariah 7:11, and Ecclesiastes 1:18. So how does white privilege look today compared to 150 years ago?
First I will demonstrate that white privilege existed and continues to exist before addressing how there is an inherent naivety in our white experience. One does not typically notice what they aren’t missing. When you’re driving your car, you don’t notice how you are not missing your wheels. When you're walking, you don't notice how you are not missing your feet. What the white children in Douglass’ narrative did not notice was how they did not lack the knowledge of their age and birthday—it was a natural and unquestionable part of life, just how we would see it today in Western Culture.
Douglass continues from this story of his age unto the story of his parents. He barely knew his mother, for the natural affection between mother and child was not a privilege the slaves were granted (Douglass, 29). His father was assumed to be his white master, but he could never know for certain (30). Therefore, Douglass did not know or have a proper relationship with his parents. On page 32, Douglass states how the established law under which “the children of slave women shall in all cases follow the condition of their mothers” undeniably benefits the slaveholder in both lust and profit. Knowing your parents and being born free are things many white children and adults took for granted. Is this a privilege still taken for granted today?
My father was adopted, so half my biological family heritage is lost. That is a small lack I personally experience. However, for a large portion of Black Americans and Canadians, even when not adopted, struggle to know their heritage past the time of the Civil War—let alone which country in the vast continent of Africa they are derived from. This is all as a consequence of slaves not having records in the census. I have the privilege of knowing I have a French and Scottish heritage—among other things—and not just European ancestors.
If I may be so bold, I think part of why Black Culture is so valued in present-day North America is due to the fact that their heritage was stripped from them and they continue to feel the struggle of it. White people are born free from this generational struggle, a freedom which in effect is a privilege. Therefore, what white people assume as a natural and unquestionable part of life, such as knowing one’s heritage and family history, is one of many examples of how we have a lack of lack without realizing it much of the time. Another example of an experience white people can take for granted is the feeling of safety in the presence of police/authorities. Why people of colour do not feel safe when confronted by authorities may become more clear in my next point.
When reflecting on the conditions of slavery, it is easy to accept that the maltreatment of persons of colour was a reality in that time and place. However, in Chapter 11 of Douglass’ narrative, we see how there was a subversive trait in why white and black people were unequally treated; a trait which persists today. In Chapter 11, we read how Fredrick applied for the privilege of hiring his time; he wanted to spend his free time outside his slave duties to get a job. In recounting his experience in applying for the privilege it was not easy, but the masters, “in their generosity”, allowed it. After four months of hard work, toil, and dedication he came upon a situation. He was detained by his employer and needed to stay an extra day at the campground where he was hired. Upon returning to his master a day later than planned, Douglass was punished and his privilege revoked (157-158). What is important to note about this story is how much time and energy was required of Douglass in order to prove himself trustworthy to his master (his entire life of servitude with impeccable behaviour)—all in an efforts to gain what was rightfully his in the first place: the right to paid work. In contrast, white people in that time did not necessarily have to earn trust or prove themselves and depend on the mercy of others: the testimony of their character and worthiness was imprinted in their skin. The question we again return to is: Does this still apply today and do we notice it?
I must return to my personal experience in this matter. I have a habit of forgetting my passport when travelling across the border from Canada to the United States. The reason this habit grew and still remains is because it has never deterred me from getting across. After years of experiencing this and dozens of instances of being let through to the states, I gradually came to realize this was not normal. For years I remained ignorant of the inherent trust I was afforded by some of the strictest border officers in the world. It was not until I started hearing from people of colour and hearing their stories of how they had been pulled aside for further investigation or questioning multiple times—with their proper identification—that I slowly realised my privilege, and the extensiveness of it. I did not have to earn or prove my worthiness to enter America, it was assumed in my physical appearance that I was harmless. Meanwhile, others have spent their lives taking the extra time to earn something that was given me without question—something that they had more of a right to, in fact, as they would have the passport which I would irresponsibly forget. This is one small example which reflects a larger pattern in yesterday's culture and today's; the pattern being how one’s skin colour predetermines one’s trustworthiness, thereby giving white people an advantage in, at the very least, the time it takes to earn another’s confidence. To return to my comment earlier in regards to our safety among authorities, such as police—people of colour have been painfully more aware of this bias and that which they lack: the benefit of doubt; not just by being pulled over at the border for further investigation, but by the severe, lethal brutality they are met with in too many police encounters.
To conclude this brief essay on the subtle characteristics of white privilege that goes unnoticed by so many, I will reflect on some biblical insights regarding our human nature in regards to the vice of partiality and virtue of awareness. James 2:1-4 is a detailed explanation of how "evil" it is to make distinctions among people and make ourselves judges based on outward appearance. This passage begins and finishes the argument that unequal treatment between individuals is not acceptable in any shape or form, intentional or unintentional. In regards to the main claim of this essay—that white people are unaware of their advantages in society—the Bible responds with how willful ignorance and denial of painful truths, though are natural, should be averted. Ecclesiastes 1:18 reads: “For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow,” (KJV). This quote rings true for every white person who chooses to open their eyes and ears to the inequality which surges through culture in their favour. It is a hard truth to accept that we benefit from our skin colour while others are hindered by theirs. Zechariah 7:11 expounds on this tendency which humans have to close themselves off from information which forces them to change: "But they refused to pay attention and turned a stubborn shoulder and stopped their ears from hearing,” (ESV). This verse not only warns against being willfully ignorant, but also stubborn in our ignorance. Finally we address the current stubbornness in white culture to vehemently deny any such existence of privilege. We must stop denying the reality of our privilege, for we do not first acknowledge it, how will we be able to keep ourselves from perpetuating it in favouring a white employee, a white tenant, a white defendant, a white casting, the list goes on.
No matter how difficult or painful it may be to come to this awareness as white people, we have a personal responsibility, as outlined in Romans 6:13, to not serve as an instrument of injustice. In being complicit in sustaining the disadvantages of others, we hinder those who are mistreated (Romans 14:13). And finally, in denying the suffering of others, we deny the suffering of Christ (Matthew 25). Therefore, as white Christians, we have a biblical and social responsibility to speak of these things and do our part to prorate our advantages in life. Shall we remain slaves to the white supremacy within ourselves and our culture, or shall we break off the chains and run, eyes focused on a better tomorrow?
Bibliography
The Holy Bible: King James Version. Dallas, TX: Brown Books Publishing, 2004.
The Holy Bible, New International Version. Grand Rapids: Zondervan House, 1984. Print.
Douglass, Fredrick. Narrative of the Life of Frederick Douglass. iBooks. https://itunes.apple.com/ca/book/narrative-of-the-life-of-frederick-douglass/id415325265?mt=11
Eddo-Lodge, Reni. Why I’m No Longer Talking to White People About Race. Bloomsbury
Publishing, 2017.