Abstract

Admissions of white privilege and/or racism are common among white anti-racists and others who want to combat their racism. In this article, I argue that because such admissions are conscious attempts to address unconscious habits, they are unhappy speech acts and contrary to their implied aims. Admissions of white privilege or racism can be conceptualized as Foucauldian confessions that are pleasurable to enact but ultimately reinforce white people’s feelings of goodness and allow them to avoid addressing this racism. I ground my argument in Shannon Sullivan’s analysis of white privilege and Sara Ahmed’s critique of confessions of racism/privilege to show that in addition to doing no anti-racist work at the moment of saying, these confessions actually reify white privilege deeper into the unconscious and make it harder to address. Sullivan’s work, I conclude, offers white people a more productive way forward than their unhappy performative declarations of privilege. A white person’s understanding of her confessing habit cannot break this habit, but it might orient her toward examining what sorts of anti-racist moves do work.

Highlights

  • Admissions of white privilege and/or racism are common among white anti-racists and others who want to combat their racism

  • I begin by agreeing with Ahmed that admissions of racism or racial privilege are unhappy performatives—that is, they are speech acts that do not do the anti-racist work they intend (Ahmed 2004)

  • The admissions I refer to in this paper are primarily admissions made by white people who position themselves as anti-racist but lack experience with anti-racist conversations, theory, or activism. While this population is different from the group Ahmed is concerned with, it seems to me that the admissions function whether made by white scholars of whiteness or by white people trying to enter into conversations about race, racism, and privilege

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Summary

Introduction

Admissions of white privilege and/or racism are common among white anti-racists and others who want to combat their racism. I begin by agreeing with Ahmed that admissions of racism or racial privilege are unhappy performatives—that is, they are speech acts that do not do the anti-racist work they intend (Ahmed 2004).

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