White Privilege Research Articles

Death by the minute: Inequities in trauma care for victims of firearm violence.

Gunshot wounds (GSWs) remain a significant source of mortality in the United States. Timely delivery of trauma care is known to be critical for survival. We sought to understand the relationship of predicted transport time and death after GSW. Given large racial disparities in firearm violence, we also sought to understand disparities in transport times and death by victim race, an unstudied phenomenon. Firearm mortality data were obtained from the Boston Police Department 2005 to 2023. Firearm incidents were mapped using ArcGIS. Predicted transport times for each incident to the closest trauma center were calculated in ArcGIS. Spatial autoregressive models were used to understand the relationship between victim race, transport time to a trauma center, and mortality associated with the shooting incidents. There were 4,545 shooting victims with 758 deaths. Among those who lived, the median transport time was 9.4 minutes (interquartile range, 5.8-13.8) and 10.5 minutes (interquartile range, 6.4-14.6; p = 0.003) for those who died. In the multivariable logistic regression, increased transport time to the nearest trauma center (odds ratio, 1.024; 95% confidence interval, 1.01-1.04) and age (odds ratio, 1.016; 95% confidence interval, 1.01-1.02) were associated with mortality. There was a modest difference in median transport time to the nearest trauma center by race with non-Hispanic Black at 10.1 minutes, Black Hispanic 9.2 minutes, White Hispanic 8.5 minutes, and non-Hispanic White 8.3 minutes ( p < 0.001). Our results highlight the relationship of transport time to a trauma center and death after a GSW. Non-White individuals had significantly longer transport times to a trauma center and predicted mortality would have been lower with White victim transport times. These data underscore the importance of timely trauma care for GSW victims and can be used to direct more equitable trauma systems. Prognostic/Epidemiological; Level III.

“It’s Just Business”: Michael Jackson’s Purchase of the Beatles Catalog as Counterpunch, Copia, and Rhythmic Reparations

ABSTRACT According to Black Twitter community members, who were active online just after rock ‘n’ roll artist Little Richard’s passing in 2020, Michael Jackson’s purchase of the Beatles catalog (thirty-five years prior) was viewed as what Twitter user and academic author DJ Scholarship calls “rhythmic reparations,” offering restitution for Black artists like Little Richard who were never compensated fairly in a white industry. The purchase of Sony/ATV then became more than just a business transaction; it worked rhetorically as a pop culture object to amplify and change narratives about race, music, money, and power. I rely on two concepts of rhetoric—counterpunch and copia—to reexamine language surrounding Jackson’s initial purchase and the conversation about Jackson occurring in the wake of Little Richard’s death. I also explain how this conversation on Black Twitter led me to revise my knowledge of popular culture and music history and to confront my own white privilege.

Cultural competence in social work education: a content analysis of MSW practice syllabi

ABSTRACT As an ethical and professional standard in social work education and practice, cultural competence must go beyond educating social work students about White privilege to promoting cultural consciousness and anti-racism. Using an anti-racist framework as a construct of cultural competence, this study examined the language in the course syllabi of graduate social work programs. Findings suggest that many graduate social work programs need to integrate more inclusive language in course syllabi and that further examination of anti-racism in course syllabi is needed. These findings have implications for including populations who have historically been marginalized in social work education.

Abstract 337: Bystander Defibrillation in High Risk Neighborhoods

Background: Whether public health efforts successfully prioritize bystander automated external defibrillator (AED) application in areas with highest of hospital cardiac arrest (OHCA) burden is unknown. Methods: Within the Cardiac Arrest Registry to Enhance Survival, we identified all adult, public OHCAs linked to a census tract between 2013- 2021. We ranked all census tracts by annual public OHCA volume to ascertain relative burden, then assessed the association of census tract OHCA burden and bystander AED application rate (application prior to emergency personnel arrival), using a hierarchical modified poisson regression model, to account for clustering within tracts, and arrest characteristics. Results: Among 25,787 tracts with 90,898 public OHCAs, the mean (SD) age was 57.1 (16.0) years, with 70,900 (78.0%) male and 45,388 (49.9%) White victims. Overall, bystander AED application rates were low (10.9%). There was a modest association between neighborhood OHCA burden and bystander AED application rates (ρ=0.243). After adjustment, neighborhoods with the highest OHCA burden (&gt;2/ year) had a higher relative risk of bystander AED application than those with lowest burden (&lt;1/ every other year) (RR 2.07; 95% CI 1.95, 2.20, p&lt;.0001). However, this was due to a small proportion of high performing communities, as 700/1145 (61.1%) of highest OHCA burden communities had a bystander AED application rate less than the overall mean, 10.9%. Conclusion: High OHCA burdened areas have increased odds of bystander AED application, however this is driven by a few high performing neighborhoods. Targeted, context informed strategies are necessary to improve application rates and survival for the majority of high-risk neighborhoods.

Decoloniality and healthcare higher education: Critical conversations.

We explore the theoretical and methodological aspects of decolonising speech and language therapy (SLT) higher education in the United Kingdom. We begin by providing the background of the Rhodes Must Fall decolonisation movement and the engagement of South African SLTs in the decoloniality agenda. We then discuss the evolution of decoloniality in SLT, highlighting its focus on reimagining the relationships between participants, students, patients and the broader world. The primary objective of this discussion is to fill a gap in professional literature regarding decoloniality in SLT education. While there is limited research in professional journals, social media platforms have witnessed discussions on decolonisation in SLT. This discussion aims to critically examine issues such as institutional racism, lack of belonging, inequitable services and limited diversity that currently affect the SLT profession, not just in the United Kingdom but globally. The methods employed in this research involve the engagement of SLT academics in Critical conversations on decolonisation. These conversations draw on reflexivity and reflexive interpretation, allowing for a deeper understanding of the relationship between truth, reality, and the participants in SLT practice and education. The nature of these critical conversations is characterised by their chaotic, unscripted and fluid nature, which encourages the open discussion of sensitive topics related to race, gender, class and sexuality. We present our reflections as academics who participated in the critical conversations. We explore the discomfort experienced by an academic when engaging with decolonisation, acknowledging white privilege, and the need to address fear and an imposter syndrome. The second reflection focuses on the experiences of white academics in grappling with their complicity in a system that perpetuates racism and inequality. It highlights the need for self-reflection, acknowledging white privilege and working collaboratively with colleagues and students toward constructing a decolonised curriculum. Finally, we emphasise that while action is crucial, this should not undermine the potential of dialogue to change attitudes and pave the way for practical implementation. The paper concludes by emphasising the importance of combining dialogue with action and the need for a nuanced understanding of the complexities involved in decolonising SLT education. Overall, this paper provides a comprehensive overview of the background, objectives, methods and key reflections related to the decolonisation of SLT higher education in the United Kingdom. It highlights the challenges, discomfort and responsibilities faced by academics in addressing decoloniality and emphasizes the importance of ongoing critical conversations and collective action in effecting meaningful change. What is already known on this subject Prior to this paper, it was known that the decolonial turn in speech and language therapy (SLT) was a recent focus, building on a history of professional transformation in South Africa. However, there was limited literature on decoloniality in professional journals, with most discussions happening on social media platforms. This paper aims to contribute to the literature and provide a critical conversation on decolonising SLT education, via the United Kingdom. What this paper adds to existing knowledge This paper adds a critical conversation on decolonising SLT higher education. It explores theoretical and methodological aspects of decoloniality in the profession, addressing issues such as institutional racism, lack of sense of belonging, inequitable services and limited diversity. The paper highlights the discomfort experienced by academics in engaging with decolonisation and emphasizes the importance of reflection, collaboration and open dialogue for meaningful change. Notably we foreground deimperialisation (vs. decolonisation) as necessary for academics oriented in/with the Global North so that both processes enable each other. Deimperialisation is work that focuses the undoing of privilege exercised by academics in/with the Global North not only for localising their research and education agenda but checking their rite of passage into the lives of those in the Majority World. What are the potential or actual clinical implications of this work? The paper highlights the need for SLT practitioners and educators to critically examine their practices and curricula to ensure they are inclusive, decolonised and responsive to the diverse needs of communities. The discussions emphasise the importance of addressing institutional racism and promoting a sense of belonging for research participants, SLT students and patients. This paper offers insights and recommendations that can inform the development of more equitable and culturally responsive SLT services and education programmes.

The Experiences of Asian Americans Who Intermarry in the United States: A Qualitative Study

Intermarriage is noted to be a difficult adjustment as culture, language, and family expectations can clash. Given the rising intermarried population and the challenges they may face, social workers need an up-to-date understanding of these couples’ experiences to better provide services. Surveys and interviews with 10 Asian women and 3 Asian men who intermarried were conducted from 2020 to 2021. Using grounded theory coding, each author on our biracial (Asian and white) team read interviews and identified themes. We identified five themes from the data: Societal Press, White Privilege, Family Relations, Communication, and Parental Responsibilities. Social work practitioners may employ these results in providing culturally sensitive strength-based services for interracial families.

Reducing racism in education: embedding Indigenous perspectives in curriculum

This paper begins with a discussion of a program of work to map and embed Indigenous perspectives at RMIT University, outlines issues relating to the uptake of its guiding principles and actions, and then proposes a rethinking of the work. The authors argue that non-Indigenous educators are often ill equipped to undertake curriculum deconstruction or review. They lack a comprehensive understanding of colonial history, truth telling, racism, and the impact of power dynamics, with its institutional privileging of whiteness. It is often only with this foundational knowledge that staff are positioned to undertake curriculum analysis and ensure that their teaching environments are culturally safe. While this paper is case specific, the original project and the reconsideration of behaviours and actions are relevant to all educational institutions facing similar stumbling blocks when it comes to informing educators in the knowledge and capabilities required to include Indigenous perspectives in curricula and to create safe teaching environments.

Racially Disparate Policy Responses to Mass Shootings

This study examines the differential impact of mass shootings on state gun policy restrictions and posits that victims' race and ethnicity plays a pivotal role. Since the 1970s, pro-gun movements have exploited latent racial biases to oppose gun control measures. They frame gun control as prioritizing the protection of racial minorities over the rights and safety of White Americans, creating political resistance. However, when mass shootings affect White communities, perceptions of the primary beneficiaries of gun control temporarily change. Utilizing a 30-year state panel dataset, the study demonstrates that ten White mass shooting fatalities lead to approximately 1–1.5 restrictive state firearm laws on average, while the same number of fatalities among racial and ethnic minorities has a negative but inconsistent effect on state gun restrictions. These findings are robust to a wide range of modeling specifications and when controlling for other victim-level demographic characteristics. Empirical evidence suggests that legislators and gun control interest groups display stronger support for restrictive legislation following mass shootings involving White victims but not racial and ethnic minority victims.

‘Yo Dumbfucks!’: Problematising “Transgressive” White Humour and the Use of Blackface in the Artworks of South African Visual Artist Anton Kannemeyer

ABSTRACT Since the early 1990s, blackface has seen a resurgence in South Africa. In 2010, Pappa in Afrika, the artwork of White Afrikaner artist Anton Kannemeyer elicited public criticism. Interrogating Kannemeyer’s Pappa in Afrika, this paper questions assumptions of blackface’s parodic satire as inherently critical and transgressive, examining whether blackface can possibly be read as a “trickster” figure in its current usage. In analysing Kannemeyer’s use of parody and joke-work, it is argued that his ahistorical use of blackface seems rather to give psychic access to racially offensive visualisations prohibited by post-apartheid’s climate of political correctness, thereby producing pleasure via racial stereotypes under the guise of ‘social criticism’. The strategies used to safeguard the pleasure generated by offensive jokes are examined (which include refuting discordant readings of the work, foregrounding authorial intent and invoking a spirit of White victimhood). Drawing on the discourse of visual fetishism of the Black body by curator Okwui Enwezor, the mask of blackface is exposed as continued White economic and cultural power. The paper probes roles of responsibility and accountability to be asked of visual artists in this continued trade of Negrobilia emanating from “post-colonial” South Africa.

When My Brown Got Colored

Abstract This essay is a testimonial of the author’s experiences, memories, and reflections about becoming a person/woman of color, discovering, and unearthing the meanings of racialization, white privilege, and white supremacy in the contemporary United States. The author gives voice to her new migrant experience as a Brown woman from India, positioning her reflections and learnings amidst the history and politics of colonialism and capitalist development, linking it to contemporary neoliberal academia in the United States. By sharing some events and encounters in her relatively short stint in Charlottesville, Virginia, between 2016 and 2019, the author reviews her attempts to critically analyze concepts like women of color, diversity, colorism, privilege, invisibility, and othering. The article further connects some of the author’s experiences of racialization in view of the growing politics of casteism and Brahmanical supremacy in India, locating and reassessing herself in the midst of Trump’s hardened propagation of white privilege in the United States and Modi’s Hindutva, both emanating a politics rooted in racialization, exploitation, and marginalization of the other.

Civilization and Its Others: American Imaginaries, State of Nature, and Civility in Hobbes

Abstract Critical approaches to the canon of Western political and legal thought from the point of view of race or gender have developed in recent years, as have studies highlighting the connections between supposedly universalist philosophies and their role in sustaining or legitimizing imperial and colonial conquests. On social contract theory in particular, seminal works include Charles Mills’ The Racial Contract and Carole Pateman’s The Sexual Contract. The importance of this type of work cannot be understated, and Mills is right to insist on the “blinding whiteness of the discipline.” In the case of Hobbes, I argue, the privilege established in his texts is better qualified as “civilizational” rather than “racial.” Hobbes’s texts construct a certain image of civilization, a form of exclusion and domination that eschews biological determinism in favor of social, historical bias. This “civilizational” thinking certainly can work – and will work later on in conjunction with modern racism and white privilege – to exclude many. The racial contract – as per Mills – is only a late installment on a more fundamental one, the civilizing contract.

Perceptions of Racism Among Graduate Students of Color in Audiology and Speech-Language Pathology.

Audiology (AUD) and speech-language pathology (SLP) are White-dominated fields that operate within racist systems. Systemic racism has profoundly negative impacts on students and professionals who identify as Black, Indigenous, and people of color (BIPOC). This study explored the perceptions and experiences of systemic racism in BIPOC AUD and SLP graduate students as a means to promote antiracism efforts in the fields. A national web-based survey was used to collect information from 46 graduate students. The survey included quantitative questions about systemic racism in the AUD and SLP fields as well as open-ended questions regarding the personal, professional, and client-related impacts of racism. Analyses aimed to characterize patterns first within the overall BIPOC sample and then within three disaggregated racial-ethnic groups (Asian, Black, and Latino/a) to characterize potential differences within the heterogeneous BIPOC category. On quantitative questions, a substantial majority of BIPOC students selected options consistent with perceptions of systemic racism and White privilege. Qualitative questions yielded several themes related to the personal, professional, and client-related impacts of systemic racism from the perspective of BIPOC students, including reduced access to educational opportunities as well as clinical services, experiences with appearance-based discrimination as well as overt racism, and persistent underrepresentation with accompanying feelings of otherness. Disaggregation of responses suggested some differences in response patterns across racial-ethnic groups, which may warrant further investigation. The perspectives of AUD and SLP graduate students reinforce other reports of systemic racism in the fields. Multiple actions are warranted to instigate systemic change that supports graduate students, professionals, and clients of color. https://doi.org/10.23641/asha.24171513.

Unequal Tweets: Black Disadvantage is (Re)tweeted More but Discussed Less Than White Privilege

ABSTRACT Disadvantage and privilege work together to uphold systems of inequality. Nevertheless, racial inequality is often described as Black disadvantage, while White privilege remains less visible. This one-sided framing in public discourse may result in equally one-sided understandings of and policies aimed at reducing inequality. In the present research, we examined the use of and the reactions to Black disadvantage and White privilege frames in tweets. Twitter stands out as a public sphere inspiring both online and offline political discussions and protests around racial inequality (e.g. #BlackLivesMatter). We analyzed the framing of tweets using a combination of a rule-based and a machine-learning approach, resulting in two corpora of 11,292 (Study 1) and 31,984 tweets (Study 2, a direct replication of Study 1) using comparative frames of racial inequality. Users overall more often framed inequality as Black disadvantage than as White privilege. Moreover, tweets with a disadvantage frame were more often retweeted, but less often quoted and replied to than tweets with a privilege frame. These results show that racial inequality is often one-sidedly framed in real online conversations and that this pattern may be reinforced by other users because they preferably pass on disadvantage frames. However, focusing on White privilege may provoke more discussion about racial inequality. Although effect sizes were small, these effects can impact content and perspectives in mainstream media, public opinion, and political agendas by guiding attention to certain aspects of racial inequality, but not others.

A Larger ‘We’; Identity, Spirituality and Social Change in Pluralistic Societies

Abstract Over the last decade, in the United States in particular, there has been an increasingly acute awareness of historic and ongoing social, racial, gender, and other disparities, and the frequent deployment of categories (for example BIPOC, LGBTQQIA2SP+, Latinx) and concepts (for example ‘cultural appropriation’, ‘white privilege’, ‘intersectionality’) that centre thinking and conversations around various axes of difference. For some critics, the hyper-focus on questions of difference is dismissed as ‘wokeness’, and its seeming ascendency across elite spaces—academic, cultural, and corporate—is viewed with alarm, particularly insofar as its advocates are seen to champion a type of illiberalism. Others have raised concerns that hyper-identitarianism may diminish possibilities for worker and class solidarity, or that it represents only an attenuated form of social justice. This article adds to this conversation by asking whether the energetic foregrounding of difference typical of ‘wokeness’ does not also pose a spiritual conundrum. To explore this question, it outlines what is here called the ‘connective worldview’, which draws from deep ecology, spiritual practices, and mystical insights common to many religious traditions to understand humans and their identities as interdependent, ephemeral and, ultimately, subject to transcendence. The article contrasts this with the ‘particularistic worldview’, which tends to set both individual and group identities in sharp relief, emphasizing the need to honour and manage difference. It argues that an ‘integrated’ perspective—one that strikes a balance between both worldviews—will be key for activists looking to foment social change while forging a larger ‘we’ in diverse, pluralistic societies.

Solving Crime for America's “Others”: Crime Clearance and Asian American Victims

Based on the theoretical notion that racial hierarchy influences inequality in criminal justice outcomes, previous crime clearance studies have included victims’ race as a salient predictor of clearance. However, Asian American victims are seldom studied, often dropped from the analysis or combined as “other” with smaller racial groups. The unique and dialectical position of Asian Americans in the U.S. racial stratification system, simultaneously considered as “honorary White” and stigmatized as “perpetual foreigner” and “yellow peril,” should attract more research interest in the area of racial inequality in criminal justice outcomes. Using National Incident-Based Reporting System (NIBRS) data, the current study examines racial/ethnic differences in crime clearance by arrest, with special attention given to Asian victims in comparison to White, Black, Hispanic, and Native American victims. The survival analysis found no statistically significant difference in crime clearance between White and Asian victims, with their clearance likelihood higher than for victims from other minority groups. The current analysis also found that the use of a simpler White/non-White dichotomy or placement of Asians in a broad “other” category risks obscuring important differences in crime clearance between Asians and other minority groups.

The Disappearance of Krebs: Hemingway’s “Soldier’s Home” as a Critique of Whiteness

Abstract: Where previous scholars have read Hemingway’s “Soldier’s Home” as a story about post-World War I disillusionment and the concomitant crisis in masculinity, this article examines Hemingway’s use of raced masculinity. By pointing to Oklahoma, a location of racial violence; Kansas, a location of extended Klan influence; and the National Baseball League, a site of exclusively White corruption, Hemingway builds a submerged text focused on the dangers of White Supremacy and White Privilege. Hemingway then engages the trope of White Womanhood as a tool of raced masculinity. “Soldier’s Home” shows how a spectral presence of anti-Black violence shapes one white soldier’s reintegration.

Once You See It, You Can’t Unsee It? Racial Justice Activism and Articulations of Whiteness Among White Collegiate Athlete Activists

The goal of this study was to examine how athletes holding privileged racial identities understand their whiteness as they engage in racial justice activism. Drawing from 12 semistructured interviews with white collegiate athletes who have engaged in activism for racial justice, we identified four higher order themes which we situate within a broader discussion of how each theme either reinforces or disrupts racial power: articulations of (a) racial consciousness, (b) white privilege, (c) white empathy, and (d) white accountability. While the white accountability theme has the potential to disrupt racial power due to its relying on rigorous self-critique, the remaining themes pointed to limited understandings of the systemic nature of racism, which can thus inadvertently (re)produce white supremacy even when engaging in activism for racial justice. Limitations, implications, and future directions for research are discussed to empower more white athletes to reflect critically on whiteness and facilitate systemic change.

The Development of an Incommensurable Whiteness

Mexican philosopher José Vasconcelos’s The Cosmic Race (first published in 1925) has enjoyed both considerable prestige and criticism in academic circles concerned with Chicano/a/x studies, among others. Despite frequent debates concerning Vasconcelean mestizaje, few have considered how the relationship between eugenics, public hygiene, and antichinismo (anti-Chinese sentiment) in Mexico influenced mestizaje’s development in his work. Investigating this relationship in the first place solidifies claims concerning the exclusionary function of Vasconcelean mestizaje. The influence of eugenic discourses and hygienic practices is demonstrated by the explicit racial preferences that are manifested in Vasconcelos’s public art commissions as well as his writings. Yet, I contest Vasconcelean mestizaje’s proximity to whiteness, a term frequently construed broadly and often in relation to Anglo Europe, by tracing mestizaje’s historical development in relation to Chinese immigration and labor policies in Mexico. The status of whiteness in Vasconcelos’s work has implications for Chicana/o/x studies since keystone texts and theorists, such as Gloria Anzaldúa, are criticized for their appropriation of Vasconcelos due to his alleged privileging of whiteness. Fostering a deeper understanding of the relationship between racial categories and state development, I shed light on the how material relations augment the determinable content of racial categories such as whiteness.

SOLVING THE PROBLEM OF THE WHITENESS OF WEALTH

Peggy McIntosh details “white privilege” 1as including: being in the company of people of her own race; renting or purchasing affordable housing in a desirable area; having pleasant neighbors; shopping alone without being harassed or followed; and turning on the TV or opening the newspaper to see heavy representation of people of her own race. 2 The history of slavery is one major source of wealth disparity: four generations ago, African-Americans were a form of wealth as slaves and even before that, Africans in Africa were seen as primitive. The socioeconomic disadvantages to African-Americans and finding solutions to this problem, especially solutions through funding HBCU’s, targeted debt relief, and increased Black representation in the media, are the aims of this paper on the black-white wealth gap. The average per capita wealth of White Americans was $338,093 in 2019 but only $60,126 for Black Americans. 3 On average between 1950 and 2010, Black households held about 7 percent of their wealth in stock equity; among White households, it was 18 percent. According to the 2016 General Social Survey, a 55% majority of white Republicans agree with the statement that black Americans are worse off financially “because most just don’t have the motivation or willpower to pull themselves up out of poverty.” 4 42% of white Republicans thought black Americans were lazier than white Americans and 26% rated black Americans as less intelligent. 5 The history of the black-white wealth gap is entrenched in slavery and its after-effects. These effects include the Jim Crow rules, the sharecropping landownership system, discrimination, Congress passing unfair tax laws, the tenfold wealth gap, and attempts to fix it with affirmative action. One solution is the benefit of educating black students at historically black colleges and universities such as Howard, Morehouse, and Spelman: Wealthy philanthropists like Mackenzie Scott, the ex-wife of Jeff Bezos, making massive donations to HBCU’s so that Black universities can offer more scholarships to deserving Black students. Robert Smith, the wealthiest black man in the United States, promised to pay off the debts of the Morehouse College class of 2019. Therefore, enabling black students to afford college and allowing them to face fewer obstacles to graduating college are worthwhile, positive aspects of the HBCUs. The best solution to the black-white wealth gap is targeted debt relief, as opposed to blanket debt relief. Scholars argue for increasing Pell Grants so that they cover tuition, room, board and course materials to help more Blacks graduate debt-free. 6 Black students have less access to generational wealth and are the most likely to rely on debt to finance their educations. In this way, targeted debt relief would dramatically help Black students and college graduates. Another solution is more favorable representation of Blacks in the media. Stuart Hall argued that the solution to negative representations of Blacks were favorable portrayals of Blacks.

Race and gender intertwined: why intersecting identities matter for perceptions of incivility and content moderation on social media

Abstract Social media users often push back against harmful rhetoric with satirical and aggressive counterspeech. How do the interconnected race and gender identities of the person posting counterspeech and the person viewing it impact evaluations of the comment? Across two online experiments, we manipulate the race (Black or White) and gender (man or woman) of an individual whose tweet opposes ignorance about White privilege to examine if identity influences perceptions of incivility and intentions to flag the tweet for removal among Black and White men and women participants. Results demonstrate White men were most likely to find the tweet uncivil and report it, and this was especially the case when the tweet came from a Black woman, regardless of the tone. These studies highlight the importance of recognizing power and intersectionality in social media content moderation and creating policies that counteract the uniquely severe treatment of Black women by White men.