History HW
Running head: MICROAGGRESSIONS 1
MICROAGGRESSIONS 3
Microaggressions
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Date
Question 1
Americans have over the years acquired an inheritance to racial bias previously held by their forefathers or forebears, where forms of harmful racial comments remain beyond a conscious awareness level. In order to understand macroaggressions, it is important to note that making visible the verbal or nonverbal snubs that appear to be invisible is literally the beginning to eventually get rid of hidden prejudices.[footnoteRef:2] Microaggressions refer to the environmental, nonverbal, and verbal insults, snubs, comments or slights that communicate negative, derogatory, or hostile messages targeting individuals based solely on membership to a particular marginalized group or society.[footnoteRef:3] Microaggressions or hidden messages are known to result in a number of prejudices like; communicating to certain people that they are lesser human beings, demeaning people on a group or personal level, invalidating the target persons’ experiential or identity reality, relegating, threatening, and intimidating these people to inferior treatment and status, and finally suggesting they are not part of the majority group.[footnoteRef:4] Discussions around microaggressions are typically done from the point of view of racism and race where any social group that is marginalized has risk of becoming targets including and not limited to people of color, religious minorities, people with disabilities, LGBT persons, and women. Rape has also been considered as a form of sexualized aggression[footnoteRef:5]. Microagressions may be the fundamental reason as to why many Africans have united to provide mutual support to Africans from Diaspora that often suffer from racism and other forms of microagressions.[footnoteRef:6] Similarly, microagressions are the major cause for feminist activists who feel sidelined by the society.[footnoteRef:7] Additionally, microagressions have also been witnessed in religious groupings where in the past, some religious factions have wanted to enslave others such as Christians wanting to convert heathens innocently which is a form of microagression[footnoteRef:8]. Microaggressions can affect any marginalized group in the community where verbal or nonverbal snubs done or uttered either intentionally or unintentionally can cause the presumption of prejudice towards the affected person(s).[footnoteRef:9] [2: Watkins, N., L. (2012). Disarming Microaggressions: How black college students’ self-regulate racial stressors within predominately white institutions. Columbia University.] [3: Sue, D. W. (2010). Microaggressions in Everyday Life: Race, Gender and Sexual Orientation. New York: Wiley.] [4: Sue, D. W., Rivera, D.P., Capodilupo, C.M, Lin, A.I., & Torino, G.C. (2010). Racial dialogues and White trainee fears: Implications for education and training. Cultural Diversity and Ethnic Minority Psychology.] [5: Marable, M., & Mullings, L. (2000). Let nobody turn us around: Voices of resistance, reform, and renewal (Second Edition). Oxford, New York: Rowman & Littlefield Publishers Inc., 520.] [6: Kurth, J., Burleson, P., Gonzalez, N., Vaupel, T., McGuire, D., Fulsaas, A., Morones, N., Levi, H., & Farahanchi, K. (n.d.). Group 7: Diaspora solidarity, 3.] [7: Ibrahim, S., Gomez, M., Gomez, S., Zavala, J., Banks, M., Hashmi, A., Pinyochon, T., Lam, C., Ohashi, N., & Munoz, N. (n.d.). Intersectionality: ETST 003: African American Studies.] [8: Marable, M., & Mullings, L. (2000). Let nobody turn us around: Voices of resistance, reform, and renewal (Second Edition). Oxford, New York: Rowman & Littlefield Publishers Inc., 59.] [9: Marable, M., & Mullings, L. (2000). Let nobody turn us around: Voices of resistance, reform, and renewal (Second Edition). Oxford, New York: Rowman & Littlefield Publishers Inc. ]
From a personal experience point of view, microaggression occurred when I attended a wedding event and had a conversation with some of the guests from a white background culture. After a considerably long conversation with them, one lady complimented my fluency in English and also asked how long it took to completely learn the language. The question and compliment seemed innocent to most of the guests present and in fact, some even smiled but hidden within the compliment and question was a hint that implied an aspect of being foreign and not a true American. It is interesting to note that even though the lady that asked this question did not intend to or consider her remarks to be in any way insulting, the compliment and question is, in a way, a form of microaggression. Compliments of speaking fluently in a specific language can be viewed by most as being completely innocent and non-insulting but to the affected individual, this is definitely a form of microaggression as it implies that in order to be fluent in a specific language related to a country, you ought to have either the specific skin color associated with the country or from some particular race.
A majority of people assume that being from a different race from theirs implies that you are not from that particular country when in fact that country could be your place of birth or even your ancestral home. It is particularly disturbing when people assume that you are not from the country simply because you appear different from the majority of people that live in that particular country. For example, an African American, Asian American, or Hispanic that has grown in America and was relatively born there but is constantly presumed non-American because they do not look White or the expression of shock from people whenever such people speak fluent English is a form of racial prejudice that translates to microagression. Another example of microaggression is when I witnessed a black couple in a restaurant seated next to the washrooms or kitchen despite the restaurant having desirable front tables at the front that are empty. This is insulting to the couple as the hidden message implies that they are undeserving of quality or first-class service or treatment and labels them as second-class citizens.
In the film “Agents of Change produced by Dawson (2016), college campuses’ untold racial condition stories are examined where widespread country protests were experienced through various colleges numbered at over 1000. As depicted by the film characters’ stories of being caught in between the struggles of black power movements and civil rights during a pivotal American historical time such as the late 1960s, their struggles echo about racial stereotyping, identity, and inclusiveness questions that form the core of today’s movement of the Black Lives Matter.[footnoteRef:10] The film is quite instrumental in impacting societal thoughts of racial prejudice by encouraging inclusivity and fairness across different racial divides and promotes a healthy culture of respect and love amongst people from different cultural or racial backgrounds. By addressing microaggressions like the ones above, the community can be educated and informed of certain trends or norms that might appear non-malicious at face value but may possibly result in insult or injury to a particular person(s). The society can learn from these by changing their behaviors and change their thinking base on aspects that might in some sort of way be offensive or inappropriate to a particular people. Such discussions can inform the society and perpetrators that their actions and comments are inappropriate and generally insulting even though that was not their perceived intention especially in a case where the perpetrators were completely innocent and unaware of their offensive actions. [10: Dawson, F., (Producer) Dawson, F., & Ginzberg, A. (Directors). (2016). Agents of change [Documentary]. United States of America: Kovno Communications & Social Action Media. ]
Question 2
Sociologists have identified that people within a community or society identify with particular groups such as race or culture and these group memberships impact or affect the experience that these individuals go through either personally or socially.[footnoteRef:11] The identity narrative influences the questions of who you are, who you want to be in the society, how you act within your community, how different your life would be if you changed to another group, or if the group influences your individualism at all.[footnoteRef:12] These expectations form strong viewpoints to highlight your life in general and guide each individual through various aspects of social identification. The characterization of people socially into categories and groups facilitates their actions and behaviors tremendously, thus, they perceive themselves not as individuals but people belonging to a particular group or category.[footnoteRef:13] For example, while it is not wrong for an individual to identify as being from the Black culture, it is considered to be offensive for any individual to call an African American black especially those that are not particularly from the same culture. A white individual calling a black man “black” is considered to be racially offensive while a black man saying the same to a fellow black man is considered the norm and this raises the question of group identification. These identities influence the perception of the society towards people in that certain expectations are prematurely cast on people based on these identity groups. [11: Jenkins, R. (2014). Social identity. New York: Routledge, 105.] [12: Jenkins, R. (2014). Social identity. New York: Routledge, 131.] [13: Kurth, J., Burleson, P., Gonzalez, N., Vaupel, T., McGuire, D., Fulsaas, A., Morones, N., Levi, H., & Farahanchi, K. (n.d.). Group 7: Diaspora solidarity, 4.]
The society is prejudiced that people with an African background are more inclined to criminal-like behaviors and thus the reason as to why African Americans are subjected to racial profiling in clothing or shopping stores where they are either closely monitored or subjected to close monitoring to ensure that they do not steal from stores. Societal expectations of people from black cultures are that they are violent and aggressive. Mass protests erupted after Michael Brown was murdered by the police in Ferguson, Missouri and also the murder of Eric Garner that happened in New York City. These incidences influence mass protests all over the nation that challenged officers’ impunity when implementing the law by showing acts of violence against people from black communities and ultimately punctures the post-racial American illusion. The movement of The Black Lives Matter has resulted in activists from across different divides and cultures protesting the inhumane killings of people of color in America. The book by Keeanga-Yamahtta Taylor who is both a scholar and activists surveys the contemporary and historical ravages of structural inequality persistence and racism such as Black unemployment and mass incarceration[footnoteRef:14]. It is argued that the police violence struggle has the possibility of re-igniting a broader call for the liberation of Black people. [14: Taylor, K., Y. (2016). From #BlackLivesMatter to Black Liberation (1st Edition). United States of America: Haymarket Books.]
Over the recent past, there have been rising tensions between the Black community and the police specifically involving the violent racist killings. Aggression has been rising deep within the society’s borders and has escalated to the point of resulting in physical altercations or encounters either involving racial slurs or physical injuries. At a personal level, I have dealt with tension between kinship ties, society’s expectations and my desire for authentic expression when I witnessed a person from my community maliciously reverse and hit another person’s car. However, there were no witnesses besides the victim, the perpetrator and I and when a police car passing by stopped, the perpetrator claimed that the victim had hit him intentionally and even claimed that I witnessed how the victim maliciously knocked him from behind. I hated the fact that should I tell the truth, the perpetrator would be ruthlessly handled by the police and I pitied him. The fact that he also claimed I was a witness meant that he knew I would not betray him and the community as we have always made a promise amongst ourselves to always protect a brother at all costs. This was such a testing time and I felt tension build up in being branded a traitor and in expressing myself and speaking the truth. Black lives matter is an example of such solidarity that seeks to ensure people of the same community stick together against all forms of aggression[footnoteRef:15]. It is not uncommon for the society to shrug off incidences of black people being arrested for minor misdemeanors while their fellow White Americans are let go despite committing similar offenses.[footnoteRef:16] [15: Kurth, J., Burleson, P., Gonzalez, N., Vaupel, T., McGuire, D., Fulsaas, A., Morones, N., Levi, H., & Farahanchi, K. (n.d.). Group 7: Diaspora solidarity, 13.] [16: Kurth, J., Burleson, P., Gonzalez, N., Vaupel, T., McGuire, D., Fulsaas, A., Morones, N., Levi, H., & Farahanchi, K. (n.d.). Group 7: Diaspora solidarity. ]
Owing to the normal expectations of the society, different aspects of living have definitely changed influencing a form of code-switching or alteration of personal expression in order to comply or align with the norms of society. For instance, while visiting various retail stores, I have had to become more aware of the surroundings and to be nicer to people just to dispel any unfamiliar or suspicious behavior from store owners or employees who, from their facial expressions, imply that I look a suspicious candidate worthy of stealing. Also, in cases of traffic stops and police routine checks, expressing more humility and gentleness has become the norm in order to avoid any escalation of the situation based on racial profiling. In the society of today’s individuals, each and every person is required to be an individual.[footnoteRef:17] Various aspects of a particular group’s culture including food, dressing, and dancing are suited to particular people because of their culture and these aspects define the forms of standardization across different ethnic groups. This is why particular groups of cultures dress in a certain way such as Sikhs and Muslims. Due to the societal norms of identifying terrorists with Muslims and in some cases Sikhs, people tend to avoid wearing their religious outfits in order to avoid stigmatization. [17: Gilbertson, A. (2007). Symbolic ethnicity and the dilemmas of difference: Talking Indianness with New Zealand-Born Gujaratis. Victoria University of Wellington.]
This course has added tremendous knowledge on the importance of being selectively different from other people and to always remain authentic while expressing one’s opinion. As such, there are various valuable lessons that can be drawn from the course ranging from intersectionality to freedom of expression.[footnoteRef:18] From the course material, intersectionality aids in identity. Additionally, it also aids in the formation of social alliances for people with similar social interests or groupings with a common identity.[footnoteRef:19] It has promoted intersectionality which refers to the inclusivity of all individuals in the society irrespective of their sexual orientation, gender, or race.[footnoteRef:20] Society, in general, will always have different aspects to life and these are what makes the society beautiful and different because if everyone was the same society would be uninteresting. Different people make up the communities traditions and norms and differences in individuals do not necessarily have to influence the norms of identity and freedom of expression[footnoteRef:21]. All human beings have equal opportunities and freedoms given to them by their creator together with undeniable rights to the pursuit of happiness, liberty, and life.[footnoteRef:22] Being authentic and true to yourself means that you acquire a form of self-appreciation that equates to respect and love for other people’s uniqueness and authenticity and by this values such as social equality and respect are promoted within the community[footnoteRef:23]. This may be the reason as to why American Negroes advocated for self expression and demand for autonomy[footnoteRef:24]. Being authentic and true to one’s individual expression also encourages achieving personal goals depending on one’s preference and likeness without fear of rejection from society. Blacks and whites should learn to coexist in the spirit of oneness, thereby expressing their racial and individual interests without fear of intimidation and learning the importance of these interests enables both parties to prosper and grow.[footnoteRef:25] Being authentic also implies that as an individual, you have more to offer the society in terms of productivity and growth and by contributing to the society, more and more people are inspired to provide change.[footnoteRef:26] Also, for African Americans, their expressions come in different forms such as in foods and cuisines.[footnoteRef:27] This influences the society to accommodate people from all walks of life hailing from different backgrounds be it culture, race, or physical condition and promotes respect within the community by fostering lasting friendships and euphoria of neighborhoods. [18: Ibrahim, S., Gomez, M., Gomez, S., Zavala, J., Banks, M., Hashmi, A., Pinyochon, T., Lam, C., Ohashi, N., & Munoz, N. (n.d.). Intersectionality: ETST 003: African American Studies.] [19: Ibrahim, S., Gomez, M., Gomez, S., Zavala, J., Banks, M., Hashmi, A., Pinyochon, T., Lam, C., Ohashi, N., & Munoz, N. (n.d.). Intersectionality: ETST 003: African American Studies, 5.] [20: Ibrahim, S., Gomez, M., Gomez, S., Zavala, J., Banks, M., Hashmi, A., Pinyochon, T., Lam, C., Ohashi, N., & Munoz, N. (n.d.). Intersectionality: ETST 003: African American Studies. ] [21: Marable, M., & Mullings, L. (2000). Let nobody turn us around: Voices of resistance, reform, and renewal (Second Edition). Oxford, New York: Rowman & Littlefield Publishers Inc.] [22: Shelby, T. (2003). Two conceptions of Black Nationalism: Martin Delany on the meaning of Black political solidarity. Political Theory, Vol. 31, No. 5, pp. 678.] [23: Marable, M., & Mullings, L. (2000). Let nobody turn us around: Voices of resistance, reform, and renewal (Second Edition). Oxford, New York: Rowman & Littlefield Publishers Inc., 503.] [24: Marable, M., & Mullings, L. (2000). Let nobody turn us around: Voices of resistance, reform, and renewal (Second Edition). Oxford, New York: Rowman & Littlefield Publishers Inc., 394.] [25: Gaines, K. (1996). Uplifting the race: Black leadership, politics, and culture in the 20th century. Chapel Hill: University of North Carolina Press.] [26: Carson, C. (1981). In Struggle: SNCC and the Black awakening of the 1960s. Cambridge Mass: Harvard University Press.] [27: Kurth, J., Burleson, P., Gonzalez, N., Vaupel, T., McGuire, D., Fulsaas, A., Morones, N., Levi, H., & Farahanchi, K. (n.d.). Group 7: Diaspora solidarity. p. 7.]
Bibliography
Carson, C. (1981). In Struggle: SNCC and the Black awakening of the 1960s. Cambridge Mass: Harvard University Press.
Dawson, F., (Producer) Dawson, F., & Ginzberg, A. (Directors). (2016). Agents of change [Documentary]. United States of America: Kovno Communications & Social Action Media.
Gaines, K. (1996). Uplifting the race: Black leadership, politics, and culture in the 20th century. Chapel Hill: University of North Carolina Press.
Gilbertson, A. (2007). Symbolic ethnicity and the dilemmas of difference: Talking Indianness with New Zealand-born Gujaratis. Victoria University of Wellington
Ibrahim, S., Gomez, M., Gomez, S., Zavala, J., Banks, M., Hashmi, A., Pinyochon, T., Lam, C., Ohashi, N., & Munoz, N. (n.d.). Intersectionality: ETST 003: African American Studies.
Kurth, J., Burleson, P., Gonzalez, N., Vaupel, T., McGuire, D., Fulsaas, A., Morones, N., Levi, H., & Farahanchi, K. (n.d.). Group 7: Diaspora solidarity.
Jenkins, R. (2014). Social identity. New York: Routledge.
Marable, M., & Mullings, L. (2000). Let nobody turn us around: Voices of resistance, reform, and renewal (Second Edition). Oxford, New York: Rowman & Littlefield Publishers Inc.
Shelby, T. (2003). Two conceptions of Black Nationalism: Martin Delany on the meaning of Black political solidarity. Political Theory, Vol. 31, No. 5, pp. 678.
Siscoe, T. (2016). "#BlackLivesMatter: This Generation's Civil Rights Movement" University Honors Theses. Paper 237.
Sue, D. W. (2010). Microaggressions in Everyday Life: Race, Gender and Sexual Orientation. New York: Wiley.
Sue, D. W., Rivera, D.P., Capodilupo, C.M, Lin, A.I., & Torino, G.C. (2010). Racial dialogues and White trainee fears: Implications for education and training. Cultural Diversity and Ethnic Minority Psychology.
Taylor, K., Y. (2016). From #BlackLivesMatter to Black Liberation (1st Edition). United States of America: Haymarket Books.
Watkins, N., L. (2012). Disarming Microaggressions: How black college students’ self-regulateracial stressors within predominately white institutions. Columbia University.