White antiracists appropriate the words of people of colour to advance their thesis.

When most people imagine a world without racism, they imagine a world that looks very similar to our current world. Indeed, most people think that racism no longer exists today in “post-racial” America or “multicultural” Canada.

However, in a world without racism, people of colour would not be concentrated in subservient positions, and white people would not dominate positions of power. It is not the case that people of colour (e.g., Asians) are serving food to white people because they enjoy being servants, nor it is part of their “culture” to be in the food industry; it is an sign of social inequality that white people are not serving food to people of colour in the same proportion. It is not the case that women of colour are taking care of white children because they are naturally nurturant and self-sacrificial; it is a sign of social inequality that white people are not nannies of children of colour in the same proportion.

Basically, it is not the case that people of colour are underrepresented in the knowledge industry because they could care less about the written word and have a genetic preference for the spoken word. The written words of people of colour are being eschewed because of racism.

This means that antiracist communities should not recreate this same hierarchy in which whites are authorities over people of colour. It is not the job of the white antiracist to extract the words of people of colour, “translate” them into his own words, and “interpret” them within his own framework to advance his thesis. When the white antiracist assumes that the words of a person of colour need to be paraphrased by a white person to count as human understanding about race and racism, it is a reproduction of white supremacy. The words of people of colour are not flora and fauna that need to be recorded and interpreted by a human observer. When people of colour write about race and racism, they are the human observers. White antiracists should not treat the words of people of colour as “raw data” that require intellectual processing.

Unfortunately, too many white antiracists cannot comprehend this.


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White people like writing as ‘experts’ on non-white cultures.

Stuff White People Like’s #20 Being an expert on YOUR culture is about pretentious white liberals and leftists who consider themselves “experts” on non-white cultures. Unfortunately, whites who self-identify as “antiracist” may still write as “experts” on non-white cultures, and believe that such writings are “antiracist”. At least one white antiracist believes that he has direct access to the mental states of non-white people, as well as unique insights about non-white cultures.

How psychologists accessed the thoughts of others

One problem within the history of psychology has been the problem of how a psychologist can access the mental processes of other individuals. Originally, psychologists used introspection, i.e., they asked subjects to self-report their own mental processes. However, during the behavioral revolution in psychology, introspection as a method of psychological investigation was considered unreliable and unscientific.* During the behavioral revolution in psychology, mainstream psychologists studied only human behaviour and considered the concept of “mental processes” as extraneous and irrelevant. After the behavioral revolution in psychology was the cognitive revolution, however, and now psychologists are interested in mental processes again, in addition to behaviour. However, psychologists use more advanced experimental methods to investigate mental processes, and they generally consider introspection unreliable as “direct access” to human thought.

Basically, accessing the thoughts of another individual, and drawing conclusions about what she is thinking and how she thinks, is a non-trivial task. Although it is already ignorant for a person to make psychological observations about another person without any background in psychology, it is both profoundly ignorant and oppressive for a person to make psychological observations about an entire race of people.

When this person is white, and this white person is making psychological observations about non-white people in general, it an instance of racism. Such a situation would be a continuation of the white-supremacist assumption that white people are more objective than non-white people, and know better about non-white people than non-white people know about themselves. That is, under this white-supremacist framework, the white person’s assessment of the non-white person’s mind is given higher priority and more validity than the non-white person’s assessment of her own mind or mental state. (Although a person’s introspection is still unreliable, a person interpreting another person’s introspection adds another layer of unreliability.) If a white person believes that he has obvious and direct access to the mind of a non-white person, he is under the assumption that he is objective, omniscient, and completely free of any cognitive biases that human beings have.

How anthropologists studied the cultures of others

The fields of cultural anthropology and social anthropology study human culture and human society, respectively. Socio-cultural anthropology has a history of racism, as it originated from European colonialism and the colonial project of managing and pacifying non-white societies (usually colonies or potential colonies).

In early socio-cultural anthropology, white intellectuals made generalizations about non-white cultures and societies using what is now referred to as “armchair anthropology”. Basically, these white people sat around in armchairs—literally or figuratively—and theorized about non-white people based on the personal anecdotes and travel diaries of white explorers, white traders, white Christian missionaries, and white colonial officials. The white intellectuals who “studied” non-white cultures and societies never visited the places or met the people that they studied, relying on the ostensibly “objective” reports of the white observers who did. When social anthropologist James George Frazer was asked if he had met any of the non-white people he had studied, he replied, “God forbid!”

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