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White Privilege

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Time Zone: EST (New York, Toronto)
Messenger: Matthew Sent: 2/5/2013 8:22:21 AM

Blessed Love

Messenger: chica Sent: 2/8/2013 1:54:21 PM

Greetings, Brother Matthew. Thank you so much for this post. I hope everyone takes a look at it.... Much respect... Chica

Messenger: Matthew Sent: 2/9/2013 4:51:09 AM

Blessed Love

Yes Empress. I feel white privilege is something ALL people need to be aware of. But you know what they say, ignorance is bliss.

The truth is a offence but not a sin !


Messenger: Matthew Sent: 2/9/2013 7:46:09 AM

The western system (Babylon) was set up by and for the white middle to upper class. So who else is it going to benefit but those white middle to upper class? That goes for ALL institutions, education, healthcare, welfare, social housing, employment, law ect.

Although its set up for the benefit of the so called elites it's no so easy for them too distinguish between the rich whites and the poor whites, so the use colour as a social marker, in their eyes the darker you are the lower you are. Due to this white skinned people ALL have a distinct social advantage whether they know it or not!

His Majesty fought this impartiality..... "Until the colour of a mans skin ..... war".
Marcus Garvey understood it too well, he knew no other race but whites would prosper under this system, that's why he say. "come out of her Africa for the Africans".

It's the same old dragon today. As RasTafarI we got to expose the beast. Whites got to escape the illusion of mystery Babylon and swap privilege for Righteousness .


Messenger: Matthew Sent: 3/13/2013 6:23:49 AM

After frustration with men who would not recognize male privilege, I decided to try to work on myself at least by identifying some of the daily effects of white privilege in my life. It is crude work, at this stage, but I will give here a list of special circumstances and conditions I experience that I did not earn but that I have been made to feel are mine by birth, by citizenship, and by virtue of being a conscientious law-abiding "normal" person of goodwill. I have chosen those conditions that I think in my case attach somewhat more to skin-color privilege than to class, religion, ethnic status, or geographical location, though these other privileging factors are intricately intertwined. As far as I can see, my Afro-American co-workers, friends, and acquaintances with whom I come into daily or frequent contact in this particular time, place, and line of work cannot count on most of these conditions.
1. I can, if I wish, arrange to be in the company of people of my race most of the time.
2. I can avoid spending time with people whom I was trained to mistrust and who have learned to mistrust my kind or me.
3. If I should need to move, I can be pretty sure of renting or purchasing housing in an area which I can afford and in which I would want to live.
4. I can be reasonably sure that my neighbors in such a location will be neutral or pleasant to me.
5. I can go shopping alone most of the time, fairly well assured that I will not be followed or harassed by store detectives.
6. Icanturnonthetelevisionoropentothefrontpageofthepaperandseepeople of my race widely and positively represented.
7. When I am told about our national heritage or about "civilization," I am shown that people of my color made it what it is.
8. I can be sure that my children will be given curricular materials that testify to the existence of their race.
9. If I want to, I can be pretty sure of finding a publisher for this piece on white privilege.
10.I can be fairly sure of having my voice heard in a group in which I am the only member of my race.
11.I can be casual about whether or not to listen to another woman's voice in a group in which she is the only member of her race.
12.I can go into a book shop and count on finding the writing of my race represented, into a supermarket and find the staple foods that fit with my cultural traditions, into a hairdresser's shop and find someone who can deal with my hair.
13.Whether I use checks, credit cards, or cash, I can count on my skin color not to work against the appearance that I am financially reliable.
14.I could arrange to protect our young children most of the time from people who might not like them.
15.I did not have to educate our children to be aware of systemic racism for their own daily physical protection.
16.I can be pretty sure that my children's teachers and employers will tolerate them if they fit school and workplace norms; my chief worries about them do not concern others' attitudes toward their race.
17.I can talk with my mouth full and not have people put this down to my color.
18.I can swear, or dress in secondhand clothes, or not answer letters, without having people attribute these choices to the bad morals, the poverty, or the illiteracy of my race.
19.I can speak in public to a powerful male group without putting my race on trial. 20.I can do well in a challenging situation without being called a credit to my race. 21.I am never asked to speak for all the people of my racial group.
22.I can remain oblivious to the language and customs of persons of color who
constitute the world's majority without feeling in my culture any penalty for such
23.I can criticize our government and talk about how much I fear its policies and
behavior without being seen as a cultural outsider.
24.I can be reasonably sure that if I ask to talk to "the person in charge," I will be
facing a person of my race.
25.If a traffic cop pulls me over or if the IRS audits my tax return, I can be sure I
haven't been singled out because of my race.
26.I can easily buy posters, postcards, picture books, greeting cards, dolls, toys, and
children's magazines featuring people of my race.
27.I can go home from most meetings of organizations I belong to feeling somewhat
tied in, rather than isolated, out of place, outnumbered, unheard, held at a
distance, or feared.
28.I can be pretty sure that an argument with a colleague of another race is more
likely to jeopardize her chances for advancement than to jeopardize mine.
29.I can be fairly sure that if I argue for the promotion of a person of another race, or a program centering on race, this is not likely to cost me heavily within my
present setting, even if my colleagues disagree with me.
30.If I declare there is a racial issue at hand, or there isn't a racial issue at hand, my
race will lend me more credibility for either position than a person of color will
31.I can choose to ignore developments in minority writing and minority activist
programs, or disparage them, or learn from them, but in any case, I can find ways to be more or less protected from negative consequences of any of these choices.
32.My culture gives me little fear about ignoring the perspectives and powers of people of other races.
33.I am not made acutely aware that my shape, bearing, or body odor will be taken as a reflection on my race.
34.I can worry about racism without being seen as self-interested or selfseeking.
35. I can take a job with an affirmative action employer without having my
co-workers on the job suspect that I got it because of my race.
36.If my day, week, or year is going badly, I need not ask of each negative episode
or situation whether it has racial overtones.
37.I can be pretty sure of finding people who would be willing to talk with me and
advise me about my next steps, professionally.
38.I can think over many options, social, political, imaginative, or professional,
without asking whether a person of my race would be accepted or allowed to do
what I want to do.
39.I can be late to a meeting without having the lateness reflect on my race.
40.I can choose public accommodation without fearing that people of my race
cannot get in or will be mistreated in the places I have chosen.
41.I can be sure that if I need legal or medical help, my race will not work against me.
42.I can arrange my activities so that I will never have to experience feelings of rejection owing to my race.
43.If I have low credibility as a leader, I can be sure that my race is not the problem. 44.I can easily find academic courses and institutions that give attention only to
people of my race.
45.I can expect figurative language and imagery in all of the arts to testify to
experiences of my race.
46.I can choose blemish cover or bandages in "flesh" color and have them more or
less match my skin.
The list was taken from ......WHITE PRIVILEGE AND MALE PRIVILEGE: A Personal Account of Coming to See Correspondences Through Work in Women's Studies (1988)
By Peggy McIntosh
If any ones are interested in reading the full essay let me know and I'll email it

Blessed love

Messenger: chica Sent: 3/13/2013 11:52:50 AM

Greetings, Brother Matthew

Thank you for this excerpt. Would you please mail me the entire essage at: Much thanks... Chica

Messenger: inity Sent: 3/16/2013 7:56:14 PM

until we see eachother as one racism will be. people of all races nations and religion have been downpressed by babylon. talking about race, instead of love will only continue this cycle. bless jah rastafari

Messenger: ishe Sent: 3/26/2013 4:58:19 AM

KNOW THY SELF. THY SELF cause you can't know I better than I and I Family.


Messenger: burningbush Sent: 4/19/2013 12:23:28 PM

Rest assured bredren Selassie High alone will vanquish all partiality...the Lion of Judah shall break every chain...Blessed Respect to yu

Messenger: Matthew Sent: 4/19/2013 3:56:30 PM

Blessed Love

Below is a short essay I recently wrote, it relates to this topic, some ones might find it interesting.

This essay will aim to explain how social divisions in general are formed and why this occurs. It will attempt to show how social inequalities can arise from social divisions and how these divisions are socially constructed. The essay will give a general overview of the social division of race and focus specifically on the relationship between 'Whites' and 'blacks'. In places it will demonstrate how the use of scientific racism by western academics has promoted the idea of race as a biological rather than social phenomena; demonstrating how this idea has shaped public and political opinion ultimately resulting in oppressive and racist social policies.

Social divisions are the perceived differences between people within society. People generally identify with people who are like them, this leads them to place people who are unlike them into a separate group. Each social division always has two or more groups, for example, gay/straight, rich/poor, male/female, young/old. As seen from these examples we all belong to one side or another of each division and each division tends to have a better and worse off side; with the better off side having the power and resources to create and uphold existing inequalities in various aspects of society such as housing, health care and education. The unequal access to resources based on perceived differences are generally termed social inequalities. As social divisions are created by the members of a given society they are said to be socially constructed and unnatural, as such the encountered social inequalities of belonging to one side of a particular group or division depends on the cultural values of that society (Payne, 2000).

The social division and the resulting social inequality of race, in particular that between white and black is interesting in that the western ethnocentric view of the inferiority of blacks as a distinct race was scientifically accepted as fact throughout the 18th century (Best, 2005). Even before this so called age of enlightenment and scientific racism, culturally Europeans had viewed the colours black and white with opposite connotations. White is seen as a positive where-by pure and Godly and black as being negative therefore corrupt and evil. Although these symbolic meanings of colour originated before the mass contact between white Europeans and black Africans it is evident that such thinking led Europeans to view black people with contempt, fear and suspicion on initial contact (Giddens, 1997).

As previously stated Modern racism is said to begin with the age of enlightenment of the 18th century. During this period European academics made a shift away from the Christian doctrines of the time, which they viewed as mere superstition, instead they moved towards a more scientific view of life and the world. In an attempt to further the study of the nature of man a new science was developed, termed Anthropology. They used this science along with the aesthetic philosophies of the ancient Greeks in an attempt to categorize mankind into groups. As contact between anthropologists and black people increased so did the theory that blacks where an inferior and separate race to whites. In fact it was generally accepted in scientific communities that blacks where the missing link between man and ape. Their justification was that black people and apes came from the same geographic locations and the claim that they were aesthetically similar as proof (Mosse, 1985).

In the 19th century, it was scientifically and culturally accepted that the colour and other under developed external characteristics of the black man were linked to his emotional, intellectual and instinctual inferiority. White scientists further claimed that 'Blacks' where incapable of caring for themselves; claiming it was the superior white races duty to direct and take responsibility for the, animal like, black man. This belief was further substantiated by an 1840s study that supposedly showed that free blacks in North America where more than 10 times more likely to suffer from mental illness and depression than those enslaved in southern America (Thompson, 2003). This view was further justified 20 years later when the natural scientist, Charles Darwin '1859' released, 'The origin of species'. In it he theorized that the animal kingdom evolved due to competition for resources; with the best adapted or fittest of species surviving and the weaker dying out. This concept of 'the survival of the fittest' was used by social scientists and anthropologists of the time to warrant the relationship between the dominant white race and subservient blacks. They failed however to acknowledge the fact that Darwin stated in the same text that humans all share the same genetic make up (Ratcliffe, 2004).

People in the west have long had a deep respect for science and scientists. The every day person generally believes and puts faith into what science portrays as fact and truth, in this way scientists have the power to shape and build public opinion, at times leading to the formation of new social policies. The problem with science holding such an influence is that there is nothing to prevent racist scientists from using flawed research to push their own motives and personal philosophies (Marshall, 1993). It would be a mistake to believe scientific racism was limited to the 18th and 19th centuries. In 1994 (Hernstein & Murray) The Bell Curve was released which was said to prove that white people are intellectually superior to blacks

Ratcliffe,(2004) suggests that, although completely without fact or merit the Eurocentric and racist science of western academics promoted and justified the ideology of white supremacy and black inferiority.

In South Africa between 1948 and 1994 the ruling white minority government known as the National Party introduced a series of laws known as Apartheid. Under these laws the country was segregated into groups of white, black, indian and coloured people. It was made illegal for non whites to live near whites or use any public facilities designated for whites (Lopez, et al, 2010). Segregation was not only present in South Africa, it was also legally enforced throughout Southern America between 1877 and 1966 in the form of a series of legislations commonly known as Jim Crow laws, which prohibited blacks from socializing with whites (Johnson, 2010). These such laws made it acceptable to impose legal punishments to individuals and organizations found to be interacting or promoting the interaction between the two races, some laws included; no nurses having involvement in the care of black men and women, not allowing mixed races to dine in the same room in a restaurant and even separate schooling for white children and black children (Laws, 2012).

This essay has looked at social divisions and showed how they are socially constructed and without any natural origin. As such it has demonstrated that the theory of race, despite popular belief is nothing more than an unnatural social construct. By focusing on western cultural values towards the colours black and white the essay has demonstrated how the view of white as positive and black as negative may of lead to an initial distrust and fear of people with black skin and eventually lead to the development of a socially accepted racial hierarchy that viewed white people as superior and black people inferior. This piece of work has further demonstrated how white academics with existing 'racist' values may of used their power and influence to portray this view as a scientific biological fact which was then held onto as a way to further vindicate and justify whites in their inhumane and oppressive treatment of the then viewed as animal like black race. The final paragraph has shown how these scientifically and culturally accepted racist values culminated in the total segregation of human beings throughout South Africa and Southern America.


Best, S (2005) Understanding Social Divisions. London, Sage.

Giddens, A (1997) Sociology, third edition, Oxford, Blackwell Publishers Ltd

Hernstein, J. Murray, C.(1994) The Bell Curve: Intelligence and Class Structure in American Life.,New York, Free press

Johnson, K (2010) Southern politics and state in the age before Brown, New York, Oxford University Press.

Lopez, C., Renken, W., Wong, R and Garcia, S (2010) Apartheid 101 [online]; [Accessed 02.12.2012]
Marshall, Gloria A, (1993) Racial Classifications Popular and Scientific. In Race and the enlightenment, Eze, Emmanuel C .(editor). Cambridge; Blackwell publishers. 1997
Mosse, George L. Toward the Final Solution: A History of European Racism. Second Edition. Madison: University of Wisconsin Press, 1985
National Park Service (2012). Jim Crow Laws. [online]; [Accessed 02.12.2012]
Payne, G eds (2000) Social Divisions, Basingstoke, Macmillan.
Ratcliffe, P (2004) Race ethnicity and difference: Imagining the inclusive society. Open University.

Thomson, A (2003) The justification of slavery and segregated education in America. Texas A & M University. [online]; [Accessed 09.02.13]

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