White Male Privilege: An intersectional deconstruction

Etchells, Matthew J.; Deuermeyer, Elizabeth; Liles, Vanessa; Meister, Samantha M.; Suárez, Mario Itzel; Chalklen, Warren L.

doi:10.29333/ejecs/78

Cited by 25 publications

(7 citation statements)

References 38 publications

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“…The lessons that I have learnt from my teaching experience and FLC go in line with my TPDL goals: they include conceptualizing of my teaching as role-modelling and my international status and perspective as a benefit and privilege rather than deficit and limitation (Etchells et al, 2017, Hutchison, 2016Park, 2012;Song & Del Castillo, 2015).With the help from colleagues and peers in a supportive collegial environment, I can share my expertise and experience in learning to teach and introduce broad perspectives and linguistic and communicative diversity and, broadly, the "pedagogy of cultural wealth" (Yep, 2014, p. 88).…”

Section: Galina's Story: Teaching As Role-modellingmentioning

confidence: 82%

Collaborative Autoethnography as a Pathway for Teacher Learning

Zacharias

Shleykina

2021

AM J QUALITATIVE RES

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In this article, we present lessons learned through the use of Collaborative Autoethnography (CA), a qualitative research method where two international faculty members use their stories constructed from the year-long participation in a Faculty Learning Community (FLC) at a midwestern university in the US. The FLC aimed at providing a safe shared space where international faculty and graduate students discussed the struggles, challenges, and joys of their 'international-ness'. The autoethnographic reflection illustrates how participation in a FLC has helped them to mediate their initial worries and dilemma of being international faculty (Galina) and reconceptualize teaching (Henny) in a productive way. Additionally, the study demonstrates how reflecting on one's experience through autoethnography helps them to draw tangible lessons connecting their participation in FLC to their individual teaching contexts and personal struggle in performing a viable teacher identity. The article ends with pedagogical implications on how future FLCs can be better structured to meet the needs of international faculty.

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Section: Galina's Story: Teaching As Role-modellingmentioning

confidence: 82%

Collaborative Autoethnography as a Pathway for Teacher Learning

Zacharias

Shleykina

2021

AM J QUALITATIVE RES

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“…Familial histories of missionary labour, as in the cases of Julia and Zanadu, and the experiences of Mimi and several other participants in Kenya and other parts of Africa, serve as a reminder that connections to British imperialism are not part of a distant past. It can be unsettling to name how histories of White domination weave through White women's lives, just as it can be uncomfortable to accept the complicity of White women and White people in (re)producing ongoing colonial systems (Boudreau Morris, 2017;de Costa & Clark, 2016;Etchells et al, 2017;Lowman & Barker, 2015;Nguyen, 2018;Regan, 2010;Tuck & Yang, 2012). For White women in transracial/cultural families, it can be intimately disruptive to see how the discourses and institutions of White supremacy still control their partners' opportunities and choices as Black African immigrants living in the diaspora (Allen, 2017a;Creese, 2011Creese, , 2015Okpewho, I., & Nzegwu, 2009;Walcott, 2003).…”

Section: Discussionmentioning

confidence: 99%

“I had Missionary Grandparents for Christ’s Sakes!”: White Women in Transracial/Cultural Families Bearing Witness to Whiteness

Allen

2019

J Ethn Cult Stud

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White women have occupied a distinct position in histories of White supremacy. With the rise of White supremacist discourses in this current epoch, I posit now is a critical time to examine how White women can bear witness to their Whiteness and to ask what role they want to play in creating a more equitable future. I take up these considerations by drawing on interview data from a qualitative study of ten White women in transracial/cultural families with Black African partners to analyze how the participants conceptualize their Whiteness and how they can make connections between their subjectivities and histories of colonialism. The women’s articulations reveal that through new relational and spatial experiences across multiple forms of difference, White women can develop a changing relationship to Whiteness and what it represents in neocolonial spaces on the African continent, the Canadian settler colonial context, and within their own familial histories and relationships. Findings suggest that for White women to witness the historical weight of their Whiteness, forming linkages between their lives and broader political, economic, and social conditions of inequity is necessary. I argue White women need to create spaces of critical engagement, such as the spaces created in the study, where they can begin to imagine themselves as different racialized subjects.

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“…At first glance, those who possess male privilege alongside white privilege hold dominant power roles nationally, in local society, in families, and within couples (Etchells et al, 2017). Male privilege exists due to the well-established patriarchal systems developed historically and maintained in the present (Coston & Kimmel, 2012).…”

Section: White Male Privilegementioning

confidence: 99%

“…Male privilege exists due to the well-established patriarchal systems developed historically and maintained in the present (Coston & Kimmel, 2012). However, unlike whiteness, research deconstructing male privilege is limited and men have perhaps only been encouraged to consider their masculinity through the eyes of female oppression rather than through their own privilege (Etchells et al, 2017).…”

Section: White Male Privilegementioning

confidence: 99%

White therapists grappling with racist comments in therapy

Hunt¹

2022

ppi

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Therapists can be seen to have a moral obligation to use their power to work against social injustice. Engaging with the dialogue of privilege and oppression in relation to race is one example of this. Since responses from white people in being named as privileged can sometimes lead to defensiveness and frustration, a challenge is posed in how to respond to this in therapy. This article suggests that understanding the intersectionality of privilege and oppression in all individuals facilitates the opportunity for more nuanced discussion. It proposes that tools such as the Multicultural and Social Justice Counselling Competencies approach could be used to enable clients to explore their own white privilege. A fictional case example of a white, gay man who is HIV (human immunodeficiency virus)-positive is presented and discussed in order to exemplify this proposal.

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White Male Privilege: An intersectional deconstruction

Cited by 25 publications

References 38 publications

Collaborative Autoethnography as a Pathway for Teacher Learning

Collaborative Autoethnography as a Pathway for Teacher Learning

“I had Missionary Grandparents for Christ’s Sakes!”: White Women in Transracial/Cultural Families Bearing Witness to Whiteness

White therapists grappling with racist comments in therapy

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