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Category: privilege

16 Single? It’s probably because you’re an asshole

  • May 27, 2014
  • by Crommunist
  • · blog · critical thinking · feminism · gender · personal · privilege

This post is going to be more navel-gazey than is normal for this blog. That’s not a disclaimer of apology, just a ‘heads up’. This piece is also very much rooted in gender binary language, and that is a disclaimer of apology. I am speaking most often from my own experience. As a mono cis hetero guy, my romantic experience falls along a gender binary with a single partner. This is not to elevate or normalize mono cishet relationships above others, but I don’t want to speak too far out of my own depth. I am sure that relationships between queer and poly people have dimensions that I simply cannot address, and I don’t want to do it hamfistedly. I am very interested to hear what parts of this post do and don’t resonate with your own experiences, particularly if they are different from my own.

I am sure that I’ve made oblique reference to this before, perhaps even on this blog, but my sexual and dating history are perhaps a bit atypical. I say ‘perhaps’ because a pretty decent argument can be made that everyone’s dating history is atypical. However, from the standpoint that the average age at which people in Canada have their first sexual encounter is some time in their teens, my history is slightly to noticably atypical. This has a lot of explanations, some of which I am capable of explaining in some detail; others that I am still puzzled over. I’ve talked a bit about this process in a post I wrote a couple of years ago:

After a year spent in a different doomed-to-fail relationship in my first year of undergraduate (this time I ended things, and for what at the time seemed like noble reasons), I embarked on a long journey into my own bruised psyche to try and figure out what it was about me that made me so undesirable while everyone else had girlfriends (author’s note: most of my friends at the time were single). It was an endless pattern: I’d meet someone, we’d hit it off, I’d eventually work up the courage to ask her out, and then I’d get rejected. In my feelings of dejected misery and frustration and need for self-affirmation, and because there was a whole intellectual institution created around it, I embraced the “nice guys don’t get laid” myth wholeheartedly.

So, I didn’t get laid a lot. That “endless pattern” lasted, for the most part, for around 8 years. After I broke up with Jane (not her real name) in fall of 2004, I didn’t enter into another committed relationship until spring of 2012. During that intervening period, I had a small handful of flings with women, but nothing that lasted longer than 6 weeks or so. None of this did anything to disabuse me of the notion that I was, at some deep, fundamental level, incapable of being loved or having a lasting, meaningful relationship. It wasn’t all bad, as I’ll discuss further down the page, but there were a lot of pretty despondent nights. … Continue Reading

8 White people on offence

  • April 8, 2014
  • by Crommunist
  • · blog · crapitalism · critical thinking · First Nations · politics · privilege · race · racism

It is an interesting thing to observe that whenever I hear the term “real racist”, as in “maybe you’re the real racist here!”, it’s coming from the mouth of a white person. I have never heard a person of colour use this phrase either to a white person, let alone another PoC. I say “let alone” because maybe, just maybe, PoC trust each other to have a pretty accurate working definition of what racism is. Or maybe I’m reading too much into too little.

At either rate, the reason I find this little observation so fascinating is as follows: white people are far less likely (some would say it is definitionally impossible || EDIT: I have been asked to clarify this point, which I have done in a companion post) to experience racism than are PoC. It seems preposterous to assume that you, a person with no experience in the topic under discussion, would be in a position to lecture someone about that topic. It’s textbook ‘splaining. You’d have to have less than a spoonful of self-awareness to fail to see that.

It’s the “oh yeah, well if evolution is true why are there still monkeys?” of racial entitlement and ignorance. … Continue Reading

4 Being less wrong about being “biased” and “privileged”

  • March 17, 2014
  • by Crommunist
  • · blog · critical thinking · privilege · science

In the course of my scientific training, I spent a lot of time receiving instruction about bias. Bias is, simply, something that influences the relationship between the elements of interest, but isn’t due to a “real” association between those elements. We’ve discussed the concept of “confounding” on this blog before. Confounding is a type of bias, wherein the relationship between X and Y is actually explained (at least in part) by the presence of a third variable, Z. The facile example is the apparent relationship between ice cream sales and drownings, when what is actually happening is that both of those things are associated with warmer temperatures rather than each other.

Bias, as a scientific phenomenon, is a serious issue. Scientists put in a lot of time and effort to eliminate bias to get an estimate of the ‘true’ relationship between different things. Some types of bias, like confounding, can be eliminated through the use of statistical methods. Other types of bias, like selection bias, can only be removed through proper study design. Other forms of bias, like publication bias (which is a serious issue for meta-analysis), cannot be controlled for at all.

Scientific inquiry requires us to consider not only the type of bias that might exist in any given study, but also the direction and magnitude of that bias. We often cannot get a precise measure of bias, but we are required to consider the ways in which our work may have been affected by structural or other biases. The best among us will discuss the way in which we could control for such biases in subsequent work, and perhaps even provide explanations of what a removal of bias might look like. This is pretty standard fodder for the ‘Discussion’ section of peer-reviewed manuscripts. It shows that we are actively thinking about and critiquing our own work, and presenting the best form of our argument that acknowledges the limitation of our data and design. Acknowledging bias is, for the most part, an indication of how strongly you should ‘believe’ the findings. … Continue Reading

6 The ‘Up Off the Mat’ decoder ring

  • February 26, 2014
  • by Crommunist
  • · blog · privilege · race · racism

I am no great hand at satire. The screenplay I posted this morning was a sort of broad-spectrum attack on a bunch of different pet peeves of mine, but I’m not sure how much of that came across. So I’m writing this guide to explain the joke. If you’d rather not have it ruined for you that way, by all means skip this post. … Continue Reading

6 Unsettled: Reflections on patriotism and non-white settler identity

  • November 12, 2013
  • by Crommunist
  • · blog · critical thinking · crommunism · culture · First Nations · privilege · race

Depending on who you ask, I was born in Vancouver, Canada, or I was born on unceded Coast Salish land in the traditional territory of the Musqueam people.

Because there are a host of privileges and responsibilities that accompany someone based on the place and circumstances of their birth, this is not a question of mere semantics. If the land under the city I was born in was never legally ceded to the government of Canada, then there is an argument to be made that I am not Canadian. But because I grew up completely divorced from Musqueam culture and Musqueam heritage, it would be risible for me to claim that my lack of ‘true Canadian-ness’ makes me Musqueam by default.

Which then raises the important question of what/who I am.

Legally speaking, I am Canadian, and I can sleep secure in the knowledge that a land claim that would strip me of my citizenship and its privileges is unlikely to arise or become successful in my lifetime. I am a ‘status Canadian’ – Canadian by the arbitrary act of a system that grants privileges and titles based on little more than a wink-nudge agreement between powerful people. I get to travel the world as a Canadian, I get the protections and rights afforded Canadian citizens, and nobody questions the legal validity of that citizenship (even if they should). But it may, nonetheless, be worth taking a moment to imagine where I fit into a discussion of Indigenous sovereignty, since it’s a topic I follow closely.

My father was born in a British colony that had been bought from the Dutch that had been forcibly stolen from the Carib and Arawak people indigenous to that region of South America. The colony was built by slave labour stolen from people indigenous to the continent of Africa. Owing to the attitudes of the slave traders and owners who settled in that land and established that colony, we may never know where in Africa my father’s ancestry (and mine, by extension) comes from. “Africa” will have to be enough for now; possibly forever.

Because my father was lucky enough to be able to access the British-imported education system and the Roman-imported religious system, he was able to leave the (by then former) British colony he was born in and emigrate to another (by then former) British colony: Canada. A wink-nudge agreement between powerful men in Canada changed the rules for immigration to allow people from certain British colonies to come to other British colonies. Female members of my father’s family had been allowed to immigrate because the powerful men in Canada needed people to work in their homes, and they had made a wink-nudge agreement that the colour of the skin of my aunts and grandmother was no longer a de facto barrier to their being allowed to live in Canada. My father, however, was black and male, so he had to wait. Not enough winks, not enough nudges. Not yet.

But because a certain wink and a certain nudge from certain powerful men happened, my father was able to live and work in the British colony of Canada. A man whose ancestors had been stolen for labour and taken to a place where the land had been stolen was finally deemed acceptable enough, by the shifting standards of the cultural descendants of the slave traders and owners that had taken Africa from him, to contribute paid labour to a place where they had stolen the land of other people. One blanched hand of the imperialist white supremacist capitalist patriarchy (gods, but does bell hooks know how to coin a phrase) washing the other.

My mother’s family emigrated from Ireland and Germany three generations before her birth. They eventually settled and homesteaded in British Columbia on land that was stolen from indigenous people. Despite the colour of the skin of my mother’s ancestors, they were not considered ‘White’ enough – rather, as castoffs who were only allowed to settle here because there was a need for labour and the Irish were so devastated by famine and racism at the hands of the British that they were willing to flee their homeland for the possibility of a better life. The land my mother’s ancestors lived on was given to them by people who did not belong to it. They were, somewhat paradoxically, allowed to live there because, despite not being ‘White’, they were deemed culturally acceptable enough to be afforded second-class status.

My father’s ancestors, had they wanted and been able to, would not have been allowed to emigrate to Canada and build a farm in those days. Wrong colour, sorry.

My mother was Canadian by birth, like me. My father was Canadian by act of government. Both ‘status Canadians’ – granted rights and access by the magnanimity of winking and nudging powerful men. Both carrying the stigma of their ancestry and familiar history. Both patriotic Canadians, albeit by radically different paths that still had uncanny similarities.

I was born, depending on who you ask, in Vancouver, Canada as a result of the collision of these two lives and histories. In my identity is carried the collective history of multiple continents, multiple thefts of land, and multiple winks and multiple nudges by powerful men. Despite the convoluted historical realities, I am legally Canadian. I am a ‘status Canadian’. I am proud of my country, I am proud of my identity. I am ashamed of my country, and I am confused about my identity.

The land I was born in was stolen from the people who belong to it. But it is still my home. I still belong to this land, because there is no other land on Earth that I could claim as mine. I have no connection to either Ireland or Germany. My father is not indigenous to Guyana, despite belonging to that land in the same way I belong to this. We don’t know where in Africa his ancestors may have called home, and if we did there is enough of Canada and Ireland and Germany in me that I wouldn’t belong there either.

For better and for worse, I am Canadian.

A major crux of the conversation about Indigenous sovereignty in Canada is the gap between ‘settlers’ and Indigenous people. I am a settler. My mother’s family settled here. My father emigrated here by a wink-nudge act of a settler’s government. I was born here, and have no other home, but I am still a settler. I have no difficulty accepting the truth of that appellation – regardless of the fact that I was not in the room when the winks and nudges were exchanged, I still derive my status from the results of the resulting agreements. For better and for worse, I am Canadian. I am a settler.

What complicates this conversation, however, is the confluence of ‘settler’ and ‘White’. In much the way that racism in the United States is plotted on a ‘Black/White’ axis, the struggle for sovereignty here is plotted on axes labeled ‘Indigenous’ and ‘White’*. Looking at the issue from a systemic level, the colonial system that makes Canada possible is white supremacist and white descended, and it is entirely reasonable to recognize it as such. However, the reality of Canada is that it is a country literally built by people who were neither white nor ‘White’. Chinese, Hungarian, Ukranian, Italian, Caribbean, Indian, Japanese, Métis, Indigenous, Aboriginal… Canada owes its existence to the efforts of people who fell outside the social category of ‘White’ (at least at some point).

And into this paradox comes the fact that my father owes his status as a Guyanese and a Canadian to a white supremacist colonizing ideology. Add to this the fact that my mother’s people weren’t white enough to be ‘White’ when they first came here. Victims both of the same settler colonial mentality that makes me a Canadian born on Musqueam land. Born Canadian to an African man and a German/Irish woman.

I was discussing the idea of patriotism with two friends who are African immigrants. They both, as is typical of immigrants, believe that newcomers have a duty to adopt the practices and traditions of the land they have moved to. Not total assimilation, mind you, but rather a recognition that you are a welcomed guest and that you have an obligation to repay the invitation with such courtesy. My father believes the same. I’m sure my maternal great-grandparents did too.

I am a ‘status Canadian’. I am not an immigrant to Canada, but I am a settler. I am not White, but I do derive a great deal of privilege and protection from a white supremacist system that has taken much from Indigenous people. My question to my friends was this: whose practices and traditions should I adopt? As a Canadian by birth, I am not an immigrant and owe no duty of courtesy to my hosts. This is my home. I have no other. According to that model of belonging, I have no obligation to anyone. I am, however, also a settler. I am a (welcomed?) guest living in the territory of Coast Salish people. Do I have a duty to adopt their practices and traditions? Do my immigrant friends also have that obligation? To which nation must they ally themselves?

Inasmuch as I am here because white colonialists stole my father’s ancestors and made them work stolen land, I am a victim of white colonialism. Inasmuch as my mother’s family was here because they were allowed to settle on stolen land, I am a participant in and beneficiary of white colonialism, and part of the same settler system that Indigenous sovereignty protests against. I owe my status to the theft of land from Indigenous people by colonizers and settlers, and in the same token the theft of land and labour makes me a hereditary victim of that same process.

When lines are drawn between ‘Indigenous’ and ‘White’, am I not simply written entirely out of the equation? I am not Indigenous, but I was born here and have no other possible home. I am not White, but I carry with me and in me the products of white settler colonialism. It is not a question of being ‘a bit of both’, as I might consider myself when discussing ‘Black/White’ racism, but of being ‘neither one nor the other’.

As much as I want to add my voice to the chorus of people demanding justice for Indigenous people, I am in a very uncomfortable position. I am nowhere on the ‘Indigenous/White’ axis. I don’t exist on that continuum. I am not an immigrant, which would (in some ways) be easier – if I were, I would have made a voluntary agreement with the nation of Canada. As someone who was born here, I made no such agreement – the agreement was made on my behalf before I was born. I am not White, which would (in some ways) be easier – if I were, I would embrace my own heritage for its flaws and faults and advocate as an ally. I am instead a non-white settler who owes his status and privilege to the same system I protest against, and who represents both criminal and victim in the historical theft of the land and labour of non-white people.

I am still, obviously, working my way through these ideas. I think this kind of reflection also extends to people whose parents are immigrants from European countries, albeit with a different historical context than that of my father’s family. This is definitely not a ‘poor me’ kind of piece – considering the number of problems it is possible to have, a bit of existential jiggery-pokery is a really light burden to bear. This has just been on my mind since I started really tuning in to conversations between my fellow settlers and Indigenous activists and adovcates.

*Obviously it is more complicated than that. There are identities like “Aboriginal” and “Indian” and “Native” and “First Nation” that make any attempt at classification an exercise comprised entirely of smoke and mirrors. And winks. And nudges.

3 Secular Woman: Thank You

  • October 11, 2013
  • by Crommunist
  • · blog · crommunism · feminism · freethought community · gender · politics · privilege · secularism

SW Award 2013 Man of the YearI am tremendously honoured, surprised, and deeply flattered to accept Secular Woman’s award for Man of the Year 2013. It is particularly gratifying to be so named, considering the other names put forward as their award recipients. I have always been grateful to anyone who reads or otherwise notices my work toward racial and gender equality, and to be named with such distinction is not something I ever expected.

As the secular community grows, like all political movements it must begin to look inward and reflect on its actions. For those of us whose motivation toward a secular world is grounded in humanist values, we must periodically turn the lens of scrutiny and the tools of inquiry upon ourselves and interrogate whether we are living up to our own values.

Among the foremost of these is the idea of ‘equality’, and what that means to us. To some, equality means nothing more than “treat everyone the same”, a definition that seems laudable at a superficial level but which, upon any amount of honest scrutiny, is deeply flawed. We do not live in a world where a ‘level playing field’ exists. We live in a world in which individuals are treated according to shopworn stereotypes about the social group they belong to; whether that is race, class, sexuality, and of course gender. In many cases, such treatment happens even in the absence of intentional or conscious malice. The forces arrayed against members of minority groups are simply not the same as those arrayed against the majority, and an “equal” response to those forces will only serve to perpetuate these discrepancies. … Continue Reading

18 ‘Muslimed’ out of being white

  • May 31, 2013
  • by Crommunist
  • · blog · crapitalism · news · privilege · race · racism · religion

When two bombs went off at the Boston Marathon finish line, the simmering xenophobia and racism that lies just beneath America’s veneer of tolerance and enlightenment roared to the surface. The New York Post, a rag long known for its total abdication of journalistic ethics, posted an innuendo-laced front page inviting the dangerous speculation of every red-blooded God-fearing citizen with a gun in one hand and a poor grasp of demography in the other.

CNN, which is now known as a similarly talentless and scruple-less joke of an outfit, adopted much the same stance:

Last night CNN correspondent John King took to Twitter to offer more context on how he ended up reporting that a suspect, described as a “dark-skinned man” had been arrested in connection with the Boston Marathon bombing. CNN ran with King’s “exclusive news” of the “dark-skinned” suspect for an hour until they announced their report turned out to be false.

“Source of that description was a senior government official. And I asked, are you sure? But I’m responsible,” King tweeted on Thursday evening. “What I am not is racist.”

King offered his explanation only after the NAACP, Al Sharpton, and the National Association of Black Journalists called him out for his inflammatory reporting.

In a climate when exactly nobody knew anything, people who weren’t particularly concerned about facts had honed in on a conclusion that was so obviously true that it didn’t warrant investigation: that the bombs were detonated by dark-skinned foreign Muslims who hate America because of its freedoms. It fit quite neatly into the prevailing narrative of jealous Muslims sitting in their caves, cursing the fact that America stands as a stark rebuke of liberty to their ideology of restrictive megalomania. … Continue Reading

30 A Week In The Life Of Jamie

  • May 22, 2013
  • by Crommunist
  • · blog · feminism · forces of stupid · Jamie · privilege · skeptivism

Jamie

 

An enormous confetti bomb of white privilege and transphobia has exploded through my entire life in the past week, and as I’ve been doing a lot of pretty important writing about it, I’d like to share some of it with you here. There are two core issues at work here. The first concerns SlutWalk, and the second concerns the environmental movement. In both cases, the best of the worst of white privilege and transphobia have precipitated. All in one week! If you’re having a bad day, I’d advise against reading this post until you’re in better spirits.

Also, profanity warning, and trigger warning for racism, mega radfem transphobia, and misogyny.

… Continue Reading

18 Race/Ethnicity Just Isn’t Simple

  • January 16, 2013
  • by Crommunist
  • · #IdleNoMore · anti-racism · blog · forces of stupid · Jamie · privilege · race

A post by Jamie

Race is a social construct. It sounds like a pretty easy idea to wrap your head around, once you understand the meaning of what you’re saying. It’s the idea that the very concept of race itself isn’t genetically determined and isn’t quite as linear a relationship as simply contingent upon the colour of one’s skin (although this no doubt plays a significant role in racism and related constructs). Race as a social construct is a sort of discourse we pick up on, both consciously and unconsciously, throughout the course of our lives. Sometimes it’s literally hurled at us, and sometimes it’s very quietly and gradually written into (or out of) our day-to-day experiences. Race isn’t a Thing you can point at, reach out and take a sample of, and examine under a stereoscope. In my life, currently nothing is making this more clear than the public sphere of cyber activism in the Idle No More movement. The battlefields here are social media services like Twitter and YouTube, the comments section on online news articles, and blog posts. The battles being waged include re-education, de-bunking myths and stereotypes (watch for the Twitter hashtag #Ottawapiskat for a brilliant demonstration of de-bunking by inversion), and working towards inspiring others to start the work of decolonization from within. It can be and often is equally as exhausting as standing in the rain for four hours in the flesh, and it is an equally important tool in the greater repertoire of established tactics to counter racism, colonialism, and white supremacy.

And that’s right about where any demarcations you may have previously believed exist very rapidly become ambiguous and murky. Race/ethnicity and (anti-)racism is complicated as all fuck.

… Continue Reading

26 The revolving door of white privilege

  • January 8, 2013
  • by Crommunist
  • · blog · Canada · crapitalism · First Nations · forces of stupid · history · news · politics · privilege · race · racism

One of the most fascinating case studies to consider when trying to underline the point that race is socially constructed (rather than an emergent property of biology) is the gradually-shifting definition of ‘whiteness’. ‘White’ was a label that has seen many redefinitions over the years in North America, as people who were previously forcibly excluded (e.g., Italians, Irish, Jews) were gradually and begrudgingly included under that privileged umbrella. It is an open question as to what extent political expediency versus demographics versus socioeconomic power played in this reclassification, but one cannot ignore the fact that it happened.

Canada is not immune from this reclassification pattern either. While the original political power in the nation of Canada was divided between those of English and French descent, the threat of American expansion and the promise of abundant resources forced the government of Canada to open its doors to large numbers of immigrants. As that (mostly and intentionally white) immigration happened, the definition of ‘white’ faced some serious pressures, both political and economical, prompting a shift that matches the one happening in the USA.

It is this history that makes the following story worth a brief comment: … Continue Reading

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