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CHAPTER 2

The First Step Toward Social Justice: Teacher Reflection

Lavette Coney The Fessenden School

Social Equity Work as a Lifestyle Choice

A s a young African American girl, I knew that social justice didn't exist for every­

one, but I didn't know how to fix it. In middle school, I realized that I wanted to

solve the disease of racism. My sense of social responsibility was evident early on.

As a person of color, I have had a long and varied history regarding social equity. The

importance of social justice has not evolved over my lifetime, but the ways in which

I access it have. Recognizing my part in social responsibility has occurred by default

because of my economic, gender, and ethnic makeup. Growing up in Boston, I didn't

have the luxury of ignoring issues of equity. As an adult, I feel even stronger about the

commitment I made to my teenage self to fight for social justice. Therefore, using my

position of limited power, I do my best to dismantle the main cause of the inequalities

that exist in U.S. society, or what I have researched to be the underlying factor for

a great many of them: racism. Pondering and agonizing over this moral and social

dilemma of racism has been my life's work. It continues to be the biggest unresolved

social issue in our society. There are those who say, "Why does everything have to be

about race?" My reply is, "Because it is." Race is a social construct that affects every­

one and everything we do, including the individuals in our field. Thus, the importance

of social responsibility in the field of TESOL, the field in which I have been teaching

for the past 20 years, weighs heavily upon me. Within the field of TESOL, internalized

racism of individual teachers and racism with our institutions remains an issue and are 1. at the root of what needs to be changed in our teaching practices (Larrivee, 2000). Our

teaching practices are informed by our personal beliefs, perceptions, and life experi­

ences, yet they are often overlooked when we train to teach English. Thus, providing

teachers, instructors, and facilitators of English with the tools to critically reflect on

race and power is paramount.

11

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SOCIAL JUSTICE IN ENGLISH LANGUAGE TEACHING

Importance of Teacher Reflection in Social Justice Work Institutionalized and internalized racism in teacher pedagogy take a back seat to many

other aspects of our profession that have been, or are being, researched. For decades,

the field of English language teaching (ELT) has gone unquestioned about its lack of

responsibility in educating teachers about why English is taught and has become the

dominant language. The root causes and effects of colonialism have made English the

powerhouse it is today, but this reality has come laden with unchecked perceptions

that are a result of living in a racist society. One can not live in a racist society and be

untouched by it. The connections between ELT around the world, colonization, and

racism are undeniable (Phillipson, 1992). The English language cannot be separated

nor be in isolation from the social and political conditions in which it operates

(Hornberger, 2008). Therefore, it would stand to reason that a field such as TESOL,

operating in the 21st century, would be investing heavily in teacher education and

training to require teachers, instructors, or facilitators of English language learners to

reflect personally on the topics of diversity, racism, and White privilege (Nieto, 2000)

because student outcomes (educational, emotional, psychological and health) can

be affected.

TERMINOLOGY DEFINED This chapter uses various key terms repeatedly; thus, it is important to define them

early. The terms teachers, facilitators, and instructors will be used interchangeably.

In some cases, the following meanings will be ascribed: teacher will be used in the

traditional sense, instructor where the primary goal is to inform, and facilitator

where the person acts as a guide. As for the term diversity, Kubota and Lin (2006)

have extensively defined the concepts of White privilege and institutionalized and

internalized racism, and this chapter will use those definitions. Race is described as

a non-biological term, which has to be treated as an evolving term. Ethnicity, unlike

race, distinguishes people using various characteristics, such as ancestry and language.

However, culture and its relationship with race and ethnicity is more complex, and

is used as "a more benign and acceptable signifier than race" (Kubota & Lin, 2006,

p. 476). As for Whiteness, the authors define that term as an invisible and unmarked

norm. In addition, the term TESOL represents the field of study, unless contextually

noted in particular sections of the paper as the organization.

Diversity is generally understood through Loden and Rosener's (1990) Diversity

Wheel, which identifies characteristics (shown on an inner circle) that are core to our

identities, and secondary dimensions (shown on an outer circle) that are important

differences generally acquired later in life. The inner circle is divided into six sections:

race, ethnicity, age, gender, physical abilities/qualities, and sexual/affectional orien­

tation. The outer part of the wheel lists these dimensions: work experience, income,

marital status, military experience, religious beliefs, geographic location, and educa­

tion. The inner and outer circles help show how the characteristics are interrelated to

affect individuals.

12

THE FIRST STEP TOWARD SOCIAL JUSTICE

done. On the TESOL website, the mission, core values, and nondiscrimination policy

are outlined as follows:

TESOL's Mission

TESOL is an international association of professionals advancing the quality of

English language teaching through professional development, research, standards,

and advocacy.

Core Values

• Professionalism demonstrated by excellence in standards, research, and practice

that improve learning outcomes

• Respect for diversity, multilingualism, multiculturalism, and individuals'

language rights

• Integrity guided by ethical and transparent action

• Commitment to life-long learning

Vision Statement

To become the trusted global authority for knowledge and expertise in English

language teaching

Nondiscrimination Policy

In principle and in practice, TESOL values and seeks diverse and inclusive partici­

pation within the field of English language teaching. TESOL promotes involvement

and broad access to professional opportunities for all and works to eliminate any

kind of discrimination including, but not limited to, language background, race,

ethnicity, gender, religion, age, sexual orientation, nationality, disability, appear­

ance, or geographic location (http://www.tesol.org/about-tesol

/association-governance/mission-and-values).

TESOL International Association has made moves to address issues of race in

the profession, as can be seen in multiple position statements favoring diversity and

equity, a 2006 Special Topic Issue of TESOL Quarterly on Race and TESOL, and a

nascent "diversity collaborative initiative," but there is a need to go beyond this. It is

an issue when a professional association made up of a diverse group of professional

educators who validate the merits of diversity and multiculturalism does not do

enough to explicitly inform teachers in a meaningful way about the many facets of

diversity, like systemic racism and privilege. Certain TESOL special interest groups,

like the Social Responsibility Interest Section and the Nonnative English Speakers in

TESOL Interest Section deal with issues of race and privilege as a part of their larger

goals, but there is not a specific forum where their importance is emphasized. This

begs the question: When these issues are not confronted, does this reflect deeper

issues of institutional and structural racism? Our thinking must move into 21st

15

THE FIRST STEP TOWARD SOCIAL JUSTICE

Racism in its simplest form can be explained in this way: race + power = racism.

Critical race theory rejects the definition of racism found in standard dictionaries.

Tatum (1997) even attributes this term exclusively to White people. It is systemic and

institutionalized at its most damaging level. Institutionalized racism is vastly different

from interpersonal racism.

The National Association of Independent Schools (NAIS) (2005) defines diversity,

multiculturalism, inclusivity, and equity and justice in this way:

Diversity is who we are. It is quantitative. It is defined by "otherness." Most obviously it is determined by race, gender, and culture. On a more subtle level, it includes class, sexual orientation, religion, ability, and appearance. In a democratic nation we define ourselves through diversity. We believe in equal opportunity and equal access. Diversity exists in spite of, and sometimes because of, the action we take.

Multiculturalism is an evolving process. It is qualitative. It is the shift that occurs when we stop defining everyone by one cultural norm and move to an understanding of multiple norms. Critical to this process is the breaking down of systemic barriers to equity and justice. Chief among these are the various "isms," such as racism and sexism. Multiculturalism exists only when we make an informed commitment to change.

lnclusivity is building and sustaining communities in policies, programs, and practices. Diversity (the numbers) is the foundation from which to establish and sustain inclusivity.

Equity and Justice focuses on empowerment and co-ownership of the com­ munity in strategically building on and sustaining diversity, multiculturalism, and inclusivity. (NAIS, 2005)

White privilege is another term to consider when investigating teacher education

and professional development. Here is how DiAngelo (2006) describes Whiteness:

"Whiteness scholars define Whiteness as reference to a set of locations that are

historically, socially, politically, and culturally produced, and intrinsically linked to

relations of domination" (p. 1984).

The concept of teacher reflection referenced in this chapter branches off from

Plato, who espoused that a teacher should facilitate the reflection necessary for

intellectual autonomy; Dewey, who encouraged a state of questioning and a drive to

find answers; and Schon who proposed continuous learning as a part of professional

development, with reflection on and in action. Instead, this chapter proposes to deal

more directly with the race and power dynamic with critical teacher reflection more

along the lines of Tyrone Howard, who proposes "that the development of culturally

relevant teaching strategies is contingent upon critical reflection about race and cul­

ture of teachers and their students" (195). Howard further proposes that reflecting on

our practice in a deep and meaningful way that can create ripple effect of positive and

equitable change. The teacher becomes the object of analysis in respect to our social

responsibility to deal with it from within, so that we are aware when aversive racism

13

SOCIAL JUSTICE IN ENGLISH LANGUAGE TEACHING

takes over and we act upon it. She or he becomes the object of self-inquiry through his

or her experiential Jens. I view reflection as a crucial cognitive practice, which would

have the teacher reflect on the various research topics like aversive racism (Gaertner

and Dovidio), intergroup bias (Amodio), racial identity development theory (Tatum),

whiteness (Jensen, Tochluk), white fragility (DiAngelo),visible and invisible race

(Butler), and more.

As the reader can gather, there are a number of complex factors that play into this

idea of "race" in the field of TESOL. These terms help guide the discussion necessary

for teachers to have in order to be most effective in dispensing guidance and materials

to students acquiring and learning language. Thus, critical reflection as a tool for

ongoing personal and professional development will move us closer to a more human­

istic and just way of providing instruction in the English language.

HISTORY EXAMINED A number of complex factors play into this idea of "race" in the field of TESOL

(Howatt, 2004). The current research on diversity, race, culture, and identity in second

language should also drive professional development in the field. We must consider

the impact of these topics in the TESOL field in order for us to be considered relevant.

There has been a long tradition of focusing on methodology without much attention

to the roots of the discipline and why it exists in the first place. How did our profession

come to be? Must we always be mindful of reasons why English is being taught in the

first place? How was it "decided" that English would be the global language? We live in

a world that demands us to deal with the past that has plagued our present society in

terms of social equity and justice. For decades, the field of TESOL has been known as

the "nice" profession (Kubota, 2002) because we help prepare people throughout the

world to communicate with one another using one language, English.

Our field of study is rare in its self-assessment: We as a group believe that we are

predisposed to understand and empathize with the Other. Our population of students

automatically is from countries, most likely previously colonized, where English is

not spoken by the majority of people (Lin & Luke, 2006; Pennycook, 1998; Phillipson, t

1992). In order to resist all forms of imperialism, including linguistic (Canagarapah, e

1999), we have to be informed. n

Since the literature is pointing in this direction of recognizing the reasons why a

English is the international language and how it is impacting us, we as TESOL

educators should heed the call. I asked myself, "What is the TESOL International

Association's position on how we got here? How are we as an organization owning and

reflecting on our past, in terms of our mission and values?" I found that as an insti­

tution, it is closely aligned to diversity and inclusion in its noncritical sense. TESOL

International Association is a professional association that includes people from go

diverse backgrounds, but much of the deeper, critical work of dissecting race, White be

privilege, and social justice throughout all the tenets of the organization is yet to be is

14

SOCIAL JUSTICE IN ENGLISH LANGUAGE TEACHING

century, because the deeper issues become apparent when various groups co

within the organization. What does respect for diversity and multiculturalism

in the context of profession developments for educators to collaborate with le

from various cultural and linguistic backgrounds when the professional educato

not given the needed space to specifically address race issues and to be a support

resource for those trying to address race issues in the field? The mission and val are too vague for the issue of equity at various levels of the profession to be ad

consistently throughout the organization.

A number of articles, written in the 1980s and late 1990s, were nominally a

diversity, but under the classification of multiculturalism (Ladson-Billings, 199

However, the focus of this chapter is deeper and demands more work on the part

the policy makers and administrators who dictate what facilitators learn in order

be effective.

ANECDOTAL TO REALITY In order to test my assumptions on which ethnic group makes up the majority of

teachers, instructors, and facilitators, the data had to be checked. The profession

also strikingly "White" (Feistritzer, 2011, p. x). The anecdotal information match

the reality: A majority of the teachers in the field of education and TESOL throu

the world are White, even desired over others, and White females: "Teaching is

an overwhelmingly female occupation. It would stand to reason that many if not

have internalized racism, since we live in a racist society.

The combination of the curricula chosen by a White establishment, female t

of European descent, unchecked White privilege, and a diverse student populatio

does not lend itself to informed teaching. In this case, the teachers do not have to

about race, yet they are teaching those who do (McLaren & Munoz, 2000). The si

tion seems like a recipe for disaster. Why would White privilege not be dealt with

many of the teachers who teach students of Color are in a role that inherently inv

power differentials of teacher/student or gatekeeper/learner? Privilege is the basis

that relationship. Peggy McIntosh, in The White Privilege Conference (2015), wro

Privilege exists when one group has something of value that is denied to others simply because of the groups they belong to , rather than because of anything they've done or failed to do. Access to privilege doesn't determine one's outcomes, but it is definitely an asset that makes it more likely that whatever talent, ability, and aspira­ tions aperson with privilege has will result in something positive for them. (n.p.)

Researching the literature, I wanted to know what various teaching programs

offered in terms of diversity and White privilege. One of the most prestigious in

tions for teacher education is Teachers College at Columbia University. Even tho

the program claims to provide a foundation in pedagogical questions, it does not

the issue of race as its primary study emphasis. It is unfortunate that the program

emphasis is not in alignment with the topic of equity and social justice at its core,

16

THE FIRST STEP TOWARD SOCIAL JUSTICE

"it is difficult to for a white person to get a good education in race and gender in our

colleges and universities" (McIntosh, 2009, p. 5). More can and should be done.

TEACHING IS NOT ANEUTRAL ACT There is no indication that what seems to be an essential issue in this field is going

to take a pivotal role. Arguably, in the field of diversity work, everything is steeped

in some form of racism. Therefore, how is it possible for institutions to ignore the

obvious? Is it because of the political nature of racism? If it is true that race is linked

to our existence, then researchers, teachers, facilitators, and instructors must move

quickly to meet the demands that diversity requires in this type of work.

Instead of confronting racial issues as they pertain to the various subtopics and

issues of TESOL's 40-year review, Canagarajah (2006) speaks broadly of issues of bias

in a larger discussion of Critical Pedagogy (CP) and Critical Thinking (CT), stating

that "CP . .. is more dialogical and reflexive in that it encourages students to interro­

gate thinking in relation to material life, one's own biases, and one's social and histor­

ical positioning" (15-16). While Canagarajah makes a good start with encouraging

students to critically examine their relationships to the world and their own biases, his

advice should also be expanded to English language teachers. Similarly, the discussion

of identity focuses primarily on the role it plays in language learning, while the scope

of the discussion should be expanded to the role identity plays in teaching language.

Kincheloe (2004) asserts that a more critical approach is needed, as TESOL's focus has

been directed at topics such as assessing language skills, meeting student population

needs, and special content areas on the environment, without regard for the obvious.

There has been much research and data collected on providing either multicultural

content to learners or recognizing the diverse student populations in order to provide

appropriate materials in the classroom. In addition, we have paid attention to teacher

education, training, and observation, but rarely do we combine the two. The focal

point has not been on the dispensers of the content and teaching.

Compared to other disciplines, such as anthropology, sociology, and education,

the field of TESOL is lagging behind (Kubota & Lin, 2006) in catching up with an

obvious issue that plagues the profession. Consideration and research is being devoted

primarily to the issues of acquisition, technology, World Englishes, and pedagogy; but

the fact that we live in a society fundamentally rooted in injustice, subconscious and

conscious, leads us to the conclusion that such issues should be addressed primarily

(Norton & Toohey, 2004). In reality, these issues matter (Leung, Harris, & Pumpton,

1997). However, my focus here will be on ethnic and cultural bias.

There are a number of articles focusing on bridging the cultural divide in the class­

room between English language learners and textbooks that will reflect the diversity

in the classroom. Rarely, however, does one find a mirror being placed in front of the

teacher to reflect inward for professional development in the area of race. If student

outcomes are related to teachers' professional development, then it stands to reason

that teachers should be well versed in matters of diversity, "race," and ethnicity (Dee,

17

;

SOCIAL JUSTICE IN ENGLISH LANGUAGE TEACHING

2005; Ladson-Billings, 1999b; Lippi-Green, 2002) . This is especially true when it come

to the "mirror image" identity awareness, internalized racism, and "affective filter" as it

pertains to anxiety, stress, and motivation.

ETHOS, PEDAGOGY, AND TEACHER TRAINING Teacher beliefs can and do include bias, such as nativism and perceptions of who

English belongs to. The assumption is that English language instructors, teachers,

and facilitators are equipped to work with learners from other countries. Perceptions

can be especially damaging if an instructor both belongs to the dominant group and

has not done the reflection necessary to always be mindful of one's approach when

choosing content and materials and of how one interacts with the language learners

(Delgado & Stefancic, 1997). Antiracist work has to be employed, because the research

has informed us to put it into practice (Kailin, 2002). In many cases, racism is based on

lack of knowledge and actual experience among various ethnic groups other than one's

own. We do not know what kind of biases are being brought to the desk.

More likely than not, TESOL teachers have internalized biases, i.e. 'hidden biases'

about the various cultural groups that they encounter in the classroom. In addition, if

educators have not looked inwardly to decode or deconstruct both the institutional­

ized and the personalized racism that exists in this country and other countries, they

will do a disservice to the students they teach.

The perspectives come out of living in a society that ignores race or misinterprets

its power and also out of how we operate through our pedagogy and in our research.

This is evident in Lin's account of commonly held blind preferences for the selection

of a white teacher over a nonnative English-speaking teacher in the name of nativism

(Kubota & Lin, 2006) and in Kubota's discourse with Atkinson (Kubota, 2002). Teach­

ing also underscores the role that English as an international language plays for global

communication (Warschauer, 2000). Even though teaching is moving into other

technologies, such as computer-based learning and distance learning, people-with

their biases and racism-will produce those programs. In addition, Bashir-Ali's (2006)

research provides evidence for teachers' lack of empathy and understanding, which

has both positive and negative implications for the future of the discipline. Such items

would need to be addressed in order to meet the vital needs of the learner.

CULTURALLY RESPONSIVE PEDAGOGY/TEACHER OBLIGATION Preparing teachers for a truly inclusive environment makes self-reflection on racism

and White privilege mandatory. The discourse between Atkinson (2002) and Kubota

(2002) demonstrates this clearly. When White researchers do not understand the

concept of race and its various facets and levels, Atkinson's response to Kubota is inev­

itable. No one wants to be viewed as racist, but one needs to understand that being

part of a racist society and benefiting from it makes a person racist. Being racist is not

only at the individual level. Racism occurs at personal, interpersonal, institutional, and

18

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THE FIRST STEP TOWARD SOCIAL JUSTICE

cultural levels. Castagno {2008) describes how a discussion on race can be silenced

by a reaction of denial and dismissal. A White male, for example, has to comprehend

how privilege works. Instead of being outraged at being called a racist, he should take

responsibility for the privilege he receives as a White male.

It stands to reason that a teacher's views and perceptions can have an effect on

the learner (Morgan, 2004), but rarely does the onus focus on the main instrument

of change: teachers, facilitators, and instructors of TESOL. Other disciplines, such as

psychology and sociology, recognize that teacher education has to include diversity

work and White privilege study.

A teacher's cultural competency is of great importance within 21st-century

learning paradigms. Cultural competency is essential for 21st-century learning for

both students and teachers. A paradigm shift has to occur in order to view this as an

asset, not a deficit.

The struggle for social justice must be employed in all disciplines in order to

eradicate the negative impact of social injustices. The field of TESOL is no exception.

Lifelong learning would include this essential piece that has many implications for

education and for wider societal obligations (Ladson-Billings, 1999b).

If preservice teachers are to develop the knowledge, attitudes, beliefs, and peda­

gogical skills to address their own ideas about social injustice, then they must be given

education courses dealing with diversity and White privilege theory before they enter

classrooms. These courses must include the work necessary to address issues of race,

ethnicity, and social injustice in preservice and in-service education on an on-going

basis throughout their training. One or two classes during the teacher educational

program would not be sufficient. Social justice work can not be dealt with once in

awhile. The nature of injustice is insidious, thus it should be treated as such.

IMPLICATIONS FOR INDEPENDENT SCHOOLS The data point to public educational institutions, not private entities; thus there is

room for much research in this area. With their push to diversify, private/independent

schools have specific, unique challenges and responsibilities to meet these goals.

However, their exclusive nature and the original intent for such schools has meant that

progress is slow. Some schools are intentional in this pace and others are not.

National organizations, such as NAIS (National Association of Independent

Schools), and regional organizations, such as AISNE (Association of Independent

Schools of New England), are contributing to the issue of educating teachers and

administrators on various aspects of diversity work. Some smaller organizations, such

as DiversityWorks, VISIONS, and Ibis, provide consulting to educational institutions

and professional training for the faculty and staff. In addition, NAIS has an equity

and justice preamble and principles to guide the member schools. Unfortunately, the

organization has no mandate over the schools and some schools choose to ignore

these principles.

15

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1

SOCIAL JUSTICE IN ENGLISH LANGUAGE TEACHING

Conclusion Although a clear need for English language educators to address issues of social

injustice in education has been demonstrated in the literature, only limited progress

has been made and the status quo remains in most institutions. The research can open

up new avenues of inquiry. After reviewing the literature, there may also be implica­

tions to levels of self-esteem and lower anxiety issues associated with "comprehensible

input" (Krashen, 1981). The affective filter hypothesis embodies Krashen's view that

a number of"affective variables" play a facilitative, but non-causal, role in second

language acquisition. These variables include motivation, self-confidence, and anxiety.

Krashen claims that learners with high motivation, self-confidence, a good self-image,

and a low level of anxiety are better equipped for success in second language acquisi­

tion. Low motivation, low self-esteem, and debilitating anxiety can combine to "raise"

the affective filter and form a "mental block" that prevents comprehensible input

from being used for acquisition. In other words, when the filter is "up" it impedes

language acquisition. On the other hand, positive affect is necessary, but not sufficient

on its own, for acquisition to take place. Greater understanding of who we are, what

impact that will have, and about the world we all live in will all help us to become true

facilitators of the English language, thus becoming more effective in our practice.

Are school culture, community, interpersonal relationships, curriculum, and

institutional policy all operating under the guidelines of diversity in terms of equity

and justice? The impact would be tremendous if teachers were trained in anti-racist

theory and practice (Lawrence & Tatum, 1997). The research shows that teacher

beliefs are integral to learner outcomes. There are benefits, not costs, in doing this

work. Granted, it will be challenging for those who deny other people's realities, but

once this diversity work is understood, the benefits outweigh the costs. This new

understanding and approach would sustain the whole school in a vastly meaningful

and transformative way. An atmosphere of cultural inquiry and lifelong learning is

essential to greater understanding and empathy. How responsible does a teacher feel

toward any given learners' outcomes? If a teacher wants to be responsible, she must

be proactive in this endeavor by working her hardest to ensure that her underlying

perceptions do not interfere with how her students are learning.

Isn't the mission of advancing excellence in English language teaching what

the collective wants? As the discipline continues to move on within this complex

society, providing adults who teach, facilitate, and instruct learners of English with

continual self-reflection should remain a priority. We need to define high standards

and guide ethical behavior around equity and justice. Starting with the "agents of

change" is a logical beginning. Research that ignores or simplifies the issue of diversity,

racism, and social justice will have very little impact on the quality of the language

learner experience.

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THE FIRST STEP TOWARD SOCIAL JUSTICE

Professional Practices to Implement Teacher Reflection Work ocial How can a teacher teach students to be socially responsible when she has not done the progress work herself? The TESOL professional should do her research or be well read on the rh can open topic, push herself to have real-life experiences that will teach her about said issues, implica­ keep Teacher Reflection Journals, and have continual dialogues with other individuals rehensible working on dismantling White privilege and seeking equity in the lives of others and

iew that in their classrooms. ~cond

nd anxiety. Self-Reflection and Deconstruction of Cultural Identityself-image,

e acquisi­ Underlying all relationships, whether teacher to student or student to student, is the ~ to "raise" need to connect on various levels. Thus, professional development programs in the ·nput field of TESOL should require that student teachers take courses that look closely pedes at issues on diversity and inclusion, such as stereotype threat, adverse racism, and t sufficient White privilege. Such courses should be consistent throughout their academic career re, what or teacher training. If students in teacher education programs are to teach diverse

.come true student populations, they must also reflect on and deconstruct their cultural norms

and expectations, because all these factors will play out and have an impact on the ,and students they teach in and outside of the classroom. This is especially relevant and f equity imperative when the majority of teachers in public, private, and parochial schools ti-racist are of European descent, that is, White. Therefore, the practitioner, the teacher, must lcher reflect on the self (Irving, 2014; Jensen, 2005; Kubota & Lin, 2009). Teachers can gain ng this access to many resources (Butler, 2012; Tochluk, 2010) that can initiate awareness of ties, but this social ill that affects us all. ,new Robert Jensen (2005) stated, "To accept whiteness, to truly believe in it, is to ningful deform oneself. The privileges and material benefits that come from being white in a ning is white-supremacist society come at a cost to us white people. Whiteness is based on cher feel lies not only about others but lies about ourselves, and we can't lay claim to our fullte must humanity until we find our way out of the web of denial" (pp. xix-xx). erlying

References ~at

Amodio, David M. "The social neuroscience of intergroup relations." European review of ilplex social psychology 19.1 (2008): 1-54.sh with

Atkinson, D. (2002). Comments on Ryuko Kubota's "Discursive Construction of the Images andards

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