Whiteness in higher education

Whiteness in Higher Education

ANDREW ILLMAN, ROYAL COLLEGE OF ART.

How can the White voice be utilised for the purpose of challenging racial discrimination within education?

‘The paradox of education is precisely this - that as one begins to become conscious, one begins to examine the society in which he is being educated.’ [1]

It is important to contextualise this submission through the social position of which I am writing it. I am a White middle class person who has lived life with many privileges. The most relevant, in terms of this piece of writing, being that I have never experienced racism being directed at me, and most likely never will. A perspective of this privilege, which resonates with me is outlined rather succinctly by Schlosser;

I’ve never had a stranger just starting touching my hair on the subway. Or my skin. No one’s ever asked me why my art is about my Whiteness. Or to justify why I’m concerned with my family history. A fellow student has never said she can’t look at me while I’m talking because of my White face. I don’t get called thuggish or intimidating for sitting in the corner of the cafeteria with with friends. When I travel, I don’t get chosen by security. My country isn’t banned, but bans others. People don’t stare at me when I walk into a faculty room, or an office, or a classroom because I’m the only one with White skin. [2]

The grounding of this submission comes from a space of reflection of my role within Shades of Noir (SoN). SoN works primarily within higher education institutions of Art and Design around the World, striving to transform the curriculum and culture; making them more diverse, bringing to light the cultural currency that isn’t normally recognised and pushing them to be less eurocentric. As Richards states, ‘This is a program that creates opportunities for marginalised groups and their need for safe spaces to articulate self-determination and liberate the struggles from oppressive structures both in education and society.’ [3] I have not experienced a great deal of marginalisation in either my education or within society which means that my function within SoN has, at times, felt awkward; acknowledging my ignorance towards the institutional racism People of Colour face on a daily basis, and pushing myself beyond my White bubble has been a humbling growth. However, it is important to note that fear and pride have at times slowed this change, two factors that I feel many people of a similar social standing allow to discourage their engagement and acknowledgment when approaching diversity, inclusion and pedagogies of social justice.

In an attempt to dispel that fear and pride this conversation will explore the implications of Whiteness within education and how it can be used to reverse the ingrained marginalisation of the institution. How can this privilege be used to challenge discrimination? How can the White voice be used to dismantle Whiteness in curriculum? And what role does the White voice have within pedagogies of social justice?

I would ask that any White readers not be put off by these questions, but rather challenged to open up to a potentially new perspective and to be encouraged in the knowledge that you too can help implement change. This paper comes from a position of encouragement rather than self righteousness, we are on this journey of learning together.

The White Voice.

To first demystify the term ‘White voice’ it is important to acknowledge the social construction of race and Whiteness. White culture has been established as the norm in our ‘westernised society’ and in doing so it ‘others’ anything outside of those constructed standards. [4] In describing a man, it is more common to acknowledge the Blackness of that man rather than their Whiteness, we assume that unless stated otherwise that the man is White. This standardisation is therefore set as an ‘invisible’ mark to which we compare other cultures, ways of living and ideologies. White culture both exoticises and dismisses these states of ‘other’ labelling them as different or inferior. I, for example, sometimes catch myself having prejudiced thoughts towards people within minority groupings (race, gender, disability etc.), not out of malice, but out of a subconscious conditioning. I have grown up in a ‘White Christian Country’ where racism is ingrained and perpetuated through representations of our culture through the media. Whilst I am not racist, I am aware that my White Voice is steeped in a prejudice that is hard to remove.

This understanding of Whiteness sits within ‘Critical Race Theory’ (CRT), a framework of critique which was born in the 1970’s. To outline it briefly, Rollock and Gillbor state that;

CRT is a body of scholarship steeped in radical activism that seeks to explore and challenge the prevalence of racial inequality in society. It is based on the understanding that race and racism are the product of social thought and power relations. CRT theorists endeavour to expose the way in which racial inequality is maintained through the operation of structures and assumptions that appear normal and unremarkable. [5]

Critical Race Theory facilitates and enforces space within institutions of law, education or wider society to recognise, problematise and challenge systems of oppression. [6] It works to prioritise and bring forward the voices of people of colour, who are best placed to talk about their experiences, the impact of racism and the marginalisation that comes with being a minority in the West. CRT is therefore an essential lens with which to consider this topic, as it ensures that the focus is very much on critiquing the manner in which institutions function and their Whiteness. Viewing this conversation from the perspective of the ‘Othered’ is key to changing mindsets of our Whiteness. Through my role within Shades of noir I have come to understand that the experiences of People of Colour should be foremost and importantly not my own interpretation of these experiences. If I were to only go on my own interpretations my actions would be coming from another far less informed place due to my Whiteness and the privileges that that holds.

Within this context the ‘White Voice’ is critiqued, to be one of both ‘normality and invisibility’ [7] and therefore a problematic force within education. Particularly within Art and Design, the disproportion of lecturers of Colour against White lecturers suggests a significant disparity in the curriculum which fails to consider the needs of the intersectional student body. [8] Additionally, beyond but not excluding the Arts, there is also a culture of only presenting the White eurocentric experience; a disparity that is critiqued by student led campaigns such as ‘Decolonise the curriculum’ and ‘Why is my curriculum so White?’ [9][10] Both of which highlight how Institutions of Education are still largely dominated by Whiteness. The cultural capital held by the Institution must first be acknowledged and taken on board before change and decolonisation can be implemented. This said, it is important to acknowledge that this decolonisation should be an evolving process which should be careful not to enforce the binaries of colonial times by perpetuating what was, but rather focusing on what should be. [11]

This change is however slow, as the Academics within these White Institutions, must also acknowledge their own positions of privilege. Something which, as aforementioned, is an ongoing process that for myself is often hindered by fear, nervousness and pride. It is not uncommon to see a White Lecturer, Dean or Guest Speaker fumble awkwardly when asked to discuss issues of diversity within their institution. I, myself often feel uncomfortable in this scenario, not because I am disengaged with social justice, but more often because I am uncomfortable in my Whiteness and feel ill equipped to implement change. As these important conversations occur with increased intensity, it is important that as ‘White Academics’ we (white staff and students) recognise our privileges and our voices hold the heavy weight to support positive change for our communities. It is however crucial to stress that any change must be implemented through the Allyship and not independently of an intersectional community. This is to ensure that the White voice does not again gain more power, but acknowledges, raises up and implements the needs of the ‘othered’. [12]

Challenging Discrimination

The encouragement and mutual support of such a community, means that everyone has the potential to be a changemaker and to challenge discrimination, no matter what their privileges may be. This potential however, does not come without learning. It is important that the ‘White Academic’ also realises their own gaps of cultural knowledge in both the teaching environment and the wider society. It maybe that because of our Whiteness that we will never wholly understand what it is be racially marginalised, but at the very least it is our role to understand and to emphasise with those experiences. I have had the privilege to be continuously learning from the Shades family, they have taught me to reflect on my own gaps and have built me up with the confidence to open up key conversations such as this one. To dismiss any experience other than our White one, would be ignorant and at detriment to the purpose of education.

To be able to start this process of understanding and empathy, the ‘White Academic’ must first prioritise taking the time to both listen and reflect on what the marginalised voices around them are ‘shouting’. There is a key difference in being aware of discrimination and actually being engaged in challenging it. The Black Lives Matter movement has been featured in the news in recent years drawing attention to the ongoing racial discrimination and social inequalities within western society. The marches and protests will have been seen by many White people, whether that be through news outlets or in person; yet because these accounts of discrimination often only resonate with the marginalised, they are easily shrugged off over time by those in privileged positions. Through this awareness, It is important that in spite of our Whiteness, we don’t tokenise these surges of trending reports (and our response to them) to be one off situations, but instead recognise that these issues are ongoing and for life. In understanding this, it is therefore vital that awareness leads to a daily and ongoing engagement with creating change. [13]

It is important to also critique the ways in which Whiteness and the privileges it holds can be used alongside this engagement for the benefit of positive change. My White voice, for example, can often resonate more deeply with other ‘White Academics’ when making the same point about discrimination as my Black and Brown colleagues. This unconscious bias [14] is ingrained within the institution and so means that my whiteness can allow me to navigate the ‘system’ with a greater ease and at times have quicker access to implementing positive change. This is not to say that I, as a ‘White Academic’, have the authority to speak on a Person of Colour’s behalf, but rather I am using my privilege to facilitate a more open dialogue between those who have lived experience and those who do not.

This allyship stands shoulder to shoulder, however as a ‘White Ally’ I can’t come to it ill prepared. People of Colour have been tirelessly pushing for institutional change for decades and through this lived experience are equipped with knowledge and grounding. To effectively challenge discrimination, the ‘White Academic’ must also invest in their own grounding of personal development. From my own experience, I know that this can be a nerve-wracking process as in many ways it feels like having to start afresh to understand one’s privileges within the context of race. However, this journey can be supported through attending events, broadening reading lists to cover a range of intersectional topics, critiquing your whiteness and actively seeking ways to understand more about what can be done within your institutions to make change. SoN is a great place to gather and assess knowledge; the education site highlights a wide selection of intersectional creatives, curriculum case studies and reading material. [15] As part of this learning process, it is also important to reflect on personal progress to consider how your knowledge and understanding continues to grow with the encouragement of an intersectional community. A large part of my own encouragement in promoting social justice, is in the knowledge that I am growing academically and challenged to learn every week.

Whilst being present at discussions which surround issues of social justice is encouraged, it is also important to acknowledge when it is not appropriate to be there. This may feel to be a contradiction to the process of change, but it is actually valuable to be aware of the space Whiteness takes up in any such environment. Whiteness can hinder the conservation and development of change as it can reinforce the constructions of race and create tension in vulnerable spaces. [16] I have found that my own presence on occasion has caused uncomfortable tension for Black and Brown students who didn’t feel they could express their lived experiences of institutional racism without having to justify them ‘yet again’ to my ‘whiteness’. Through further discussion with these students I understood how my presence, and what it represented, made them feel like they had to hold back and in many ways not speak out against the institution. This is in no way an excuse however for the ‘White Academic’ not to engage in other ways as this highlights that facilitation is just as important. This may be in the form of financial assistance to run events, physical spaces within a building or a sharing resources in aid of supporting pedagogies of social justice within institutions. [17]

Challenging Education

Higher Education Institutions (HEIs) in the UK are widely shown to be predominantly White [18] in culture and staff/students, something which is highlighted by campaigns such as ‘Rhodes must fall’ [19] and ‘UAL So White’. [20] The current lack of intersectionality within UK HEI staff teams is particularly exposed not only by conclusive data but through the attainment gap. The attainment gap shows that a Home white student is eighteen percent more likely to attain a First or 2:1 than their Black and Minority Ethnic (BAME) peer. [21] It is evident that there is an unconscious bias within many UK institutions, a bias which is perpetuated by whiteness and the ‘bubble’ of the institution, that means that Students of Colour are less likely to gain a First class degree due to their race. When this system goes unchallenged they remain incubators of marginalisation and discrimination. This form of discrimination is something that can be directly changed by the ‘White Academic’s’ engagement and growth.

In general terms the fresh face student comes to University to soak up the university culture; a new found independence, a focus on one practice/subject, and a desire to learn. Any preconceptions they bring to the institution have the potential to be reaffirmed or challenged. When comparing socio-economic statuses, a white student, due to their privilege, is more likely than to their black peer to have easier access to Russell Group institutions. [22] Similarly white students are more likely to be encouraged to participate in a degree which may lead to less of a ‘conventional’ career, such as the Arts, as there is no feeling that this will prevent them from securing a ‘well paid job’ post degree. This suggests that by the nature of their whiteness, much like myself, these students enter Higher Education, not having to have pre-considered their privilege. As such they reinforce the white foundations of the institution.

The personal development and allyship of the ‘White Academic’ is, therefore the basis of which to productively challenge marginalisation within Higher Education. One such way to challenge the White foundation is through means of the curriculum in place and its development. [23] Challenging students to look beyond familiar eurocentric and white practitioners can broaden their understanding of their subject and in turn encourage change in institutional culture. This must, however, be a supported process that ensures work and cultures are not appropriated or taken out of context. The White Academic has the opportunity to lead by example, not only by broadening their own teaching resources, but by also inviting intersectional academics into their teaching space. Guest lectures, or better still, an intersectional academic team can form a more rounded platform of education. [24] This Intersectionality should not however be reduced to a tickbox exercise to fulfil quotas, but intentional; those in positions of privilege to hire new staff must recognise the need of their students and the gaps of knowledge within your own teams.

Whilst many UK HEIs proportionally draw a large number of BAME students, both Home/EU and International, [25] they don’t productively utilise the vast amount of cultural capital (the knowledge and intellectual skills) [26] these students have to offer. These students bring a culture with them that contrasts the white eurocentric experience, and as such can be collaborated with to diversify the Institution’s approach to curriculum.

The ‘White Academic’ and even the institution as a whole, should not however appropriate these cultural differences to become themselves culturally rich as this perpetuates the dominance of Whiteness. Instead partnerships to exchange ‘currency’ should be encouraged: Student-led equality groups, collaborative curriculums, intersectional research groups, staff training in diversity and inclusion are all potentials. [27] However, for any or all to be successful mechanisms of change, they need the ‘White Academics’ to allow space for more diverse practitioners to lead and or be sought out to join the academic community. A working example of this is Teaching Within; a programme, run by SoN, which funds twenty HE teaching degrees for twenty intersectional creatives.

Conclusion

White privilege can be a daunting term for many who have not engaged in their own privileges. This, when paired with a distance from marginal experiences, is something which I believe can discourage White people from critiquing their own place in society. It is also crucial to acknowledge that discrimination and marginalisation are continuous problems and not just tokenised reports in the media, as such we have to be active in challenging our own ignorance and disconnect. This disconnect can be an uncomfortable barrier for those who wish to engage in processes of change surrounding discrimination, but don’t feel they know how to or that they share the responsibility with allies.

For the purpose of approaching pedagogies of social justice in HEIs, it is important that ‘White Academia’ acknowledges both the importance of Allyship and the strategic gap that their White Voice can bridge between people who have lived experience and those who do not. The ‘White Academic’ must be prepared to listen and learn from allyship, investing in their self growth, and to understand that their role is vital to facilitating change. As part of this process however, it is necessary to continue critiquing one’s own Whiteness to ensure that through the productive action of change, the ‘Othered’ remain at the forefront and focus of the process.

The ‘White Academic’ not only has the responsibility to participate in change of the wider institution, but the responsibility to encourage change in their own course and student body. Challenging the culture of an institution is a slow process and is something that needs to be continually pushed, however every small change is productive in the bigger sense. By encouraging students to critique their privileges and to open up their understanding through a diversified curriculum taught by an intersectional team, the ‘White Academic’ can directly influence this change we’d like to see. Change is difficult and involves a whole cross section of students and academics sharing cultural currency, learning and patience to support the dismantling of whiteness within HEIs. At times, as I have mentioned, change can be awkward and a series of stumbles, but my biggest reflection from my time with shades is that no matter what privileges you have, It is everyone’s responsibility to make change.

[1]. Baldwin, J, ‘A Talk to Teacher’. (1963) <http://richgibson.com/talktoteachers.htm> [accessed 28 March 2017].

[2]. Schlosser, M. ‘My Shades Experience – Mica Schlosser’, Shades of Noir, (2017) <http:// shadesofnoir.org.uk/my-shades-experience-micaschlosser/> [accessed 24 November 2017].

[3]. Richard, A. ‘About Shades of Noir’, Shades of Noir, (2016) <www.shadesofnoir. org.uk/about> [accessed 24 November 2017]

[4]. Guess, T.J, (2006) The Social Construction of Whiteness: Racism by Intent, Racism by Consequence. Critical Sociology 32, 649–673. <https://doi. org/10.1163/156916306779155199> [accessed 18 December 2017]

[5]. Rollock, N. and Gillborn, D. (2011) Critical Race Theory (CRT), British Educational Research Association <https://www.bera.ac.uk/wp-content/ uploads/2014/03/Critical-Race-TheoryCRT-.pdf> [accessed 15 December 2017]

[6]. William F Tate. “Critical Race Theory and Education: History, Theory, and Implications.” Review of Research in Education, vol. 22, 1997, pp. 195–247.

[7]. H. Richard Milner, I. (2007) Race, Culture, and Researcher Positionality: Working Through Dangers Seen, Unseen, and Unforeseen. Educational Researcher 36, 388–400. <https://doi. org/10.3102/0013189X07309471> [accessed 15 December 2017]

[8]. UAL So White, (2015) <https://ualsowhite.tumblr.com> [accessed 15 December 2017]

[9]. Savva, A., 2017. Cambridge University students launch campaign to “decolonise” curriculum to include more ethnic minority writers. Cambridge News. <http://www.cambridge-news.co.uk/news/ cambridge-news/cambridge-universitystudents-launch-campaign-13808830>

[10]. TV, U., (2014). Why is my curriculum white? <https://www. youtube.com/watch?v=Dscx4h2lPk> [accessed 15 December 2017]

[11]. McClintock, A., 1992. The Angel of Progress: Pitfalls of the Term “Post-Colonialism.” Social Text 84–98. <https://doi.org/10.2307/466219> [accessed 12 December 2017]

[12]. Freire, P., 2000. Pedagogy of the Oppressed: 30th Anniversary Edition, Critical pedagogy today series. Bloomsbury Academic.

[13]. Guardian, T., n.d. How far should an ally go? - Token podcast. <https://www. theguardian.com/society/audio/2016/sep/14/ black-lives-matter-airport-protesters-whitetoken-podcast> [accessed 12 December 2017]

[14]. Killick, D., 2016. Internationalization and Diversity in Higher Education: Implications for Teaching, Learning and Assessment, Palgrave Teaching and Learning. Palgrave Macmillan.

[15]. See education.shadesofnoir.org.uk

[16]. Jalili, K., 2017. Safe spaces: What Are They, and Why They Matter? Shades of Noir. <http://shadesofnoir.org.uk/safe-spaceswhat-are-they-and-why-they-matter/> [accessed 12 December 2017]

[17]. Shades of Noir. (2017) The Little Book of Case Studies: People of Colour. <http:// education.shadesofnoir.org.uk/people-ofcolour/> [accessed 12 December 2017]

[18]. NUS, 2011. Race for equality. <https://www.nus.org.uk/PageFiles/12238/ NUS_Race_for_Equality_web.pdf> [accessed 12 December 2017]

[19]. RMF, O., (2015). Rhodes Must Fall.<https://rmfoxford.wordpress. com/> [accessed 12 December 2017]

[20]. Ibid

[21]. NUS, 2017. HE Black Attainment Research briefing. <https://www.nusconnect.org.uk/resources/ he-black-attainment-research-briefingoct-2017> [accessed 12 December 2017]

[22]. Havergal, C., 2016. Ucas data reveal inequality in university admissions. Times Higher Education. <https://www.timeshighereducation.com/news/ ucas-data-reveal-inequality-in-universityadmissions> [accessed 12 December 2017]

[23]. Finnigan, T., Richards, A., (2016) Retention and attainment in the disciplines: Art and Design. <https://www.heacademy.ac.uk/system/files/ ug_retention_and_attainment_in_art_and_ design2.pdf> [accessed 12 December 2017] [

24]. Ibid

[25]. HEFCE, n.d. Student characteristics. <http://www.hefce.ac.uk/analysis/HEinEngland/ students/> [accessed 12 December 2017]

[26]. Bourdieu, Pierre. “The Forms of Capital” (1985), Handbook of Theory of Research for the Sociology of Education (1986) pp. 46–58

[27]. Shades of Noir. (2017) The Little Book of Case Studies: Inclusive Resources. <http://education.shadesofnoir.org.uk/creatingsafe-spaces/> [accessed 12 December 2017]