Download the Full Version of textbook for Fast Typing at textbookfull.

com

What Does It Mean to Be White Developing White

Racial Literacy Robin J Diangelo

https://textbookfull.com/product/what-does-it-mean-to-be-
white-developing-white-racial-literacy-robin-j-diangelo/

OR CLICK BUTTON

DOWNLOAD NOW

Download More textbook Instantly Today - Get Yours Now at textbookfull.com

 Recommended digital products (PDF, EPUB, MOBI) that
you can download immediately if you are interested.

Anthropology_What Does It Mean to Be Human?, Fourth

Edition Robert H. Lavenda

https://textbookfull.com/product/anthropology_what-does-it-mean-to-be-
human-fourth-edition-robert-h-lavenda/

textboxfull.com

Out of Hiding: Extremist White Supremacy and How It Can be

Stopped 1st Edition Kathleen M. Blee

https://textbookfull.com/product/out-of-hiding-extremist-white-
supremacy-and-how-it-can-be-stopped-1st-edition-kathleen-m-blee/

textboxfull.com

The Zombie Gospel The Walking Dead and What It Means to Be

Human Danielle J Strickland

https://textbookfull.com/product/the-zombie-gospel-the-walking-dead-
and-what-it-means-to-be-human-danielle-j-strickland/

textboxfull.com

Black rights/white wrongs : the critique of racial

liberalism 1st Edition Mills

https://textbookfull.com/product/black-rights-white-wrongs-the-
critique-of-racial-liberalism-1st-edition-mills/

textboxfull.com
Uprooting Racism How White People Can Work for Racial
Justice Paul Kivel

https://textbookfull.com/product/uprooting-racism-how-white-people-
can-work-for-racial-justice-paul-kivel/

textboxfull.com

Is Everyone Really Equal An Introduction to Key Concepts

in Social Justice Education 2nd Edition Robin J Diangelo

https://textbookfull.com/product/is-everyone-really-equal-an-
introduction-to-key-concepts-in-social-justice-education-2nd-edition-
robin-j-diangelo/
textboxfull.com

Silent Racism How Well meaning White People Perpetuate the

Racial Divide 2nd Edition Barbara Trepagnier

https://textbookfull.com/product/silent-racism-how-well-meaning-white-
people-perpetuate-the-racial-divide-2nd-edition-barbara-trepagnier/

textboxfull.com

Structured for Success What Leaders Need to Know to Build

and Sustain Effective Organizations First Edition White

https://textbookfull.com/product/structured-for-success-what-leaders-
need-to-know-to-build-and-sustain-effective-organizations-first-
edition-white/
textboxfull.com

Super You How Technology Is Revolutionizing What It Means

to Be Human Andy Walker

https://textbookfull.com/product/super-you-how-technology-is-
revolutionizing-what-it-means-to-be-human-andy-walker/

textboxfull.com
What Does It Mean
to Be White?
 <<G V A m Rt>0l/V tS ►>

Studies in the
Postmodern Theory of Education

Shirley R. Steinberg
General Editor

V ol. 497

The Counterpoints series is part of the Peter Lang Education list.

Every volume is peer reviewed and meets
the highest quality standards for content and production.

PETER LANG
New York • Bern • Frankfurt • Berlin
Brussels • Vienna • Oxford • Warsaw
 Robin DiAngelo

What Does It Mean

to Be White?

Developing White Racial Literacy

R E V ISE D E D IT IO N

PETER LANG
New York • Bern • Frankfurt • Berlin
Brussels • Vienna • Oxford • Warsaw
 Library of Congress Cataloging-in-Publication Data
Names: DiAngelo, Robin ]., author.
Title: What does it mean to be white?: developing white racial literacy /
Robin DiAngelo.
Description: Revised edition. | New York: Peter Lang, 2016.
Series: Counterpoints: studies in the postmodern theory
of education; vol. 497 | ISSN 1058-1634
Includes bibliographical references and index.
Identifiers: LCCN 2016005919 | ISBN 978-1-4331-3110-3 (paperback: alk. paper)
ISBN 978-1-4539-1848-7 (e-book)
Subjects: LCSH: Whites—Race identity. | Race relations. | Racism.
Classification: LCC HT1575.D53 2016 | DDC 305.809—dc23
LC record available at http://lccn.loc.gov/2016005919

Bibliographic information published by Die Deutsche Nationalbibliothek.

Die Deutsche Nationalbibliothek lists this publication in the “Deutsche
Nationalbibliografie”; detailed bibliographic data are available
on the Internet at http://dnb.d-nb.de/.

The paper in this book meets the guidelines for permanence and durability
of the Committee on Production Guidelines for Book Longevity
of the Council of Library Resources.

© 2016 Peter Lang Publishing, Inc., New York

29 Broadway, 18th floor, New York, NY 10006
www.peterlang.com

All rights reserved.

Reprint or reproduction, even partially, in all forms such as microfilm,
xerography, microfiche, microcard, and offset strictly prohibited.

Printed in the United States of America

This book is dedicated to Deborah Terry-Hays and Darlene Flynn, two of the
most brilliant and committed leaders in the cause for racial justice I have ever
known* You have been my mentors and guides on the most profound intellec­
tual, emotional, and political journey of my life. Thank you for never giving
up on me and for your immeasurable trust, patience, love, and support. To
stand by your sides as a white woman in the struggle is the greatest of honors.
 CONTENTS

Acknowledgments ix

Introduction 1
Chapter 1. Race in Education 13
Chapter 2. Unique Challenges of Race Education 19
Chapter 3. Socialization 27
Chapter 4. Defining Terms 45
Chapter 5. The Cycle of Oppression 83
Chapter 6. What Is Race? 97
Chapter 7. What Is Racism? 107
Chapter 8. “New” Racism 125
Chapter 9. How Race Shapes the Lives of White People 157
Chapter 10- What Makes Racism So Hard for Whites to See? 193
Chapter 11. Intersecting Identities— A n Example of Class 215
Chapter 12. Common Patterns of Well-Meaning White People 223
Chapter 13. White Fragility 245
Chapter 14. Popular White Narratives That Deny Racism 255
VIII WHAT DOES IT MEAN TO BE WHITE?

Chapter 15. Stop Telling That Story! Danger Discourse

and the White Racial Frame 277
Chapter 16. A Note on White Silence 283
Chapter 17. Racism and Specific Racial Groups 299
Chapter 18. Antiracist Education and the Road Ahead 329

References 343
Glossary 353
Index 357
 ACKN O W LEDG M ENTS

I extend my most heartfelt thanks to the numerous friends and colleagues

who supported me in this project. Jason Toews, for the hours of astute and
vigilant editing you generously donated; my colleagues Anika Nailah, Ozlem
Sensoy, Holly Richardson, Carole Schroeder, Malena Pinkam, Lee Hatcher,
William Borden, Kelli Miller, Ellany Kayce, Darlene Flynn, Deborah Terry,
Jacque Larrainzar, Darlene Lee, Sameerah Ahmad, Nitza Hidalgo, and Kent
Alexander for your support, insight, and invaluable feedback. Thank you Amie
Thurber for your perceptive and detailed reading of the final draft and help
with the discussion questions. Thank you Brandyn Gallagher for your insight
and patience in working to raise my awareness of cis-supremacy. Thank you to
Dana Michelle, Thalia Saplad, and Cheryl Harris for all I learned from you in
the beginning of this journey.
Thank you to all of the scholars whose work has been foundational to
my understanding of whiteness, particularly Peggy McIntosh, Richard Dyer,
Charles Wright Mills and Ruth Frankenberg. Any errors or omissions in inter­
preting or crediting that work are my own.
A special thank you to Robin Boehler— a fellow white ally—for the
countless hours we spent debriefing our training sessions and working to put
the racial puzzle together. Your support and brilliance were invaluable.
X WHAT DOES IT MEAN TO BE WHITE?

Thank you Todd LeMieux for all of your design and graphic work, Andrea
O ’Brian for your Frames of Reference illustration, and Katherine Streeter for
the beautiful cover art.
This text addresses whiteness within the context of what is now known
as the United States, originally known as Turtle Island by some Indigenous
peoples. The theft of Indigenous lands was the starting point of our current
racial system. A key argument of this book is that we must know where we
came from in order to understand where we are now. For a powerful overview
of this history, see Bury My Heart at Wounded Knee and A People's History of the
United States. In honor of the Indigenous peoples whose ancestral territories 1
stand on and write from, I offer my sincerest respect.
 ACKNOWLEDGMENTS XI

Figure 1. Map of Indigenous peoples at time of 15th-century European contact.

 INTRODUCTION

I grew up in poverty, in a family in which no one was expected to go to col­

lege, Thus I came late to academia, graduating with a BA in Sociology at
the age of 34. Unsure what I could do with my degree, I went to my college’s
career center for help. After working with the career counselors for several
weeks, I received a call. The counselor told me that a job announcement had
just arrived for a “Diversity Trainer,” and she thought I would be a good fit.
I didn’t know what a Diversity Trainer was, but the job description sounded
very exciting: co-leading workshops for employees on accepting racial differ­
ence. In terms of my qualifications, I have always considered myself open-
minded and progressive— I come from the West Coast, drive a Prius, and shop
at natural food markets such as Whole Foods and Trader Joe’s (and always
bring my own bags). I will admit that I have on occasion told an ethnic joke
or two (but never in mixed company) and that I was often silent when others
told similar jokes or made racist comments. But my silence was usually to
protect the speaker from embarrassment or avoid arguments. Thus, confident
that I was qualified for the diversity trainer position, I applied and received
an interview.
The interview committee explained that the State’s Department of Social
and Health Services (D SH S— the “welfare” department) had been sued for
2 WHAT DOES IT MEAN TO BE WHITE?

racial discrimination and had lost the suit. The federal government had deter­
mined that the department was out of compliance regarding serving all clients
equally across race and, as part of the settlement, had mandated that every
employee in the state (over 5,000 people) receive 16 hours (2 full workdays)
of diversity training, D SH S hired a training company to design and deliver
the trainings, and this company wrote the curriculum. Part of the design was
that inter-racial teams would deliver the trainings. They needed 40 trainers to
be sent out in teams of two. The interview committee, composed primarily of
other (open-minded) white people such as myself, agreed that I was qualified,
and I got the job. Initially elated, I had no idea that I was in for the most pro­
found learning curve of my entire life.
I showed up for the Train-the-Trainer session with 39 other new hires.
We would be working together for 5 full days to learn the curriculum and get
ready to fan out across the state and lead the workshops. The challenges began
almost immediately. On the first day, as we sat in the opening discussion cir­
cle, one of the other white women called out, “All the white racists raise your
hand!” I was stunned as virtually every white hand in the room shot up. I was
smart enough to realize that for some unfathomable reason this was the “party
line” and that I should raise my hand like everyone else, but I just couldn’t.
I was not racist, and there was no way I was going to identify myself as such.
Over the next 5 days we spent many hours engaged in heated discussions
about race.
This was the first time in my life that I had ever talked about race in
such a direct and sustained way with anyone, and I had never discussed race
before in a racially mixed group. My racial paradigm was shaken to the core as
the people of color shared their experiences and challenged my limited racial
perspective. Indeed, I had never before realized that I had a racial perspective.
I felt like a fish being taken out of water. The contrast between the way my
colleagues of color experienced the world and the way I did worked like a
mirror, reflecting back to me not only the reality that I had a racial viewpoint,
but that it was necessarily limited, due to my position in society. I did not
see the world objectively as I had been raised to believe, nor did I share the
same reality with everyone around me. I was not looking out through a pair of
objective eyes, I was looking out through a pair of white eyes. By the end of the
5 days I realized that regardless of how I had always seen myself, I was deeply
uninformed— even ignorant—when it came to the complexities of race. This
ignorance was not benign or neutral; it had profound implications for my
sense of identity and the way I related to people of color.
 INTRODUCTION 3

The next point on my learning curve began when my a>trainer (a black

woman) and I began leading the workshops in D SH S offices across the state.
I had been expecting these sessions to be enjoyable; after all, we would be
exploring a fascinating and important social issue and learning how to bridge
racial divides. I have always found self-reflection and the insights that come
from it to be valuable, and I assumed that the participants in the workshops
would feel the same way. I was completely unprepared for the depth of resis­
tance we encountered in those sessions. Although there were a few exceptions,
the vast majority of these employees—who were predominantly white— did
not want to be in these workshops. They were openly hostile to us and to
the content of the curriculum. Books slammed down on tables, crossed arms,
refusal to speak, and insulting evaluations were the norm.
We would often lead workshops in offices that were 95-100% white, and
yet the participants would bitterly complain about Affirmative Action.” This
would unnerve me as I looked around these rooms and saw only white peo­
ple. Clearly these white people were employed— we were in their workplace,
after all. There were no people of color here, yet white people were making
enraged claims that people of color were taking their jobs. This outrage was
not based in any racial reality, yet obviously the emotion was real. I began
to wonder how we managed to maintain that reality— how could we not see
how white the workplace and its leadership was, at the very moment that we
were complaining about not being able to get jobs because people of color
would be hired over “us” ? How were we, as white people, able to enjoy so
much racial privilege and dominance in the workplace, yet believe so deeply
that racism had changed direction to now victimize us? O f course, I had my
own socialization as a white person, so many of the sentiments expressed were
familiar to me— on closer reflection I had to acknowledge that I had held
some of the same feelings myself, if only to a lesser degree. But I was gaining a
new perspective that allowed me to step back and begin to examine my racial
perceptions in a way I had never before been compelled to do.
The freedom that these participants felt to express irrational hostility
toward people of color when there was only one person of color in the room
(my co-facilitator) was another aspect of how race works that I was trying to
understand. As a woman I felt intimidated when a white man erupted in anger.
But at least I wasn’t the only woman in the room, and the target was ultimately
not me, but people of color. The lack of white concern for the impact our
anger might have on my co-facilitator, who often was the only person of color
in the room, was confusing. Driving home, I saw the devastating effect of this
4 WHAT DOES IT MEAN TO BE WHITE?

hostility on my co-facilitator as she cried in hurt, anger, and frustration. How

could these white participants not know or care about this impact? How could
we forget the long history of angry white crowds venting racial rage on an iso­
lated person of color? Where was our collective memory? And what about the
other white people in the room, those not openly complaining but supporting
the complainers nonetheless through their silence? How might the ability to
act so insensitively across racial lines depend on the silence of other whites? If
we as white people did not speak up to challenge this, who would? How much
more emotionally, intellectually, and psychically draining was it for my co­
facilitator to speak back to them, than for me? Yet it had always been socially
taboo for me to talk directly about race, and in the early days of this work I was
too intimidated and inarticulate to raise these questions.
We had 5,000 employees across the state to train, and the project took
5 years to complete. As the years went by and I was involved in hundreds of
discussions on race, clear and consistent patterns emerged, illustrating the
ways in which white people conceptualize race and thus enact racial “scripts.”
Once I became familiar with the patterns, it became easier for me to under­
stand white racial consciousness and many of the ideas, assumptions, and
beliefs that underpin our understanding of race. I also had the rare gift of
hearing the perspectives of countless people of color, and— in time— I became
more articulate about how race works and less intimidated in the face of my
fellow whites’ hostility—be it explicitly conveyed through angry outbursts or
implicitly conveyed through silence, apathy, and superficiality.
Because I grew up poor and understood the pain of being seen as inferior,
prior to this experience I had always thought of myself as an “outsider.” But I was
pushed to recognize the fact that, racially, I had always been an “insider”; the
culture of whiteness was so normalized for me that it was barely visible. I had my
experience of class marginalization to draw from, which helped tremendously as
I struggled to understand racism, but as I became more conversant in the work­
ings of racism, I came to understand that the oppression I experienced grow­
ing up poor didn’t protect me from learning my place in the racial hierarchy.
I now realize that poor and working-class white people don’t necessarily have
any “less” racism than middle- or upper-class white people. Our racism is just
conveyed in different ways, and we enact it from a different social location than
the middle or upper classes. (I will discuss this in more depth in Chapter 11.)
As the foundation of the white racial framework became clearer to me, I
became quite skilled at speaking back in a way that helped open up and shift
perspectives. Although I learned a tremendous amount from all of the trainers
 INTRODUCTION 5

I worked with over those years, by the end of that contract there were only
two of us left: myself as a white trainer and my African American co-trainer
Deborah Terry-Hays. I had been given an extraordinary gift in having the
honor of working with Deborah, a brilliant, compassionate, and patient men­
tor. She and 1 went on to lead similar workshops with other groups, including
teachers, municipal workers, and police officers. Over the years I realized that
I had been given an opportunity that few white people ever had— to co-lead
discussions on race on a daily basis. This work had provided me with the abil­
ity to understand race in a profoundly more complex and nuanced way than I
had been taught by my family, in school, from the media, or by society at large.
Nothing had previously prepared me in any way to think with complexity
about race. In fact, the way I was taught to see race worked beautifully to hide
its power as a social dynamic.
I wanted to apply my new knowledge beyond these workplace discussions
in order to impact a wider audience. I decided to earn my doctorate in Multi­
cultural Education and Whiteness Studies so that I could disseminate what I
had learned through teaching and writing. I completed my doctorate in 2004.
My graduate study added more layers to my knowledge— 6 additional years of
scholarship and study. I now had empirical research and theoretical frameworks
to support all I had experienced in my years of practice. In graduate school I
co-led courses that trained students to lead interracial dialogues. For my disser­
tation study, I gathered an interracial group of students together to engage in
a series of discussions on race over a 4-week period. A trained interracial team
of facilitators led the discussions. I sat quietly in the back, observing while the
sessions were video-recorded. This observation was the first time I was not in
the position to either lead or participate in the discussion, and the opportunity
to simply observe provided yet more insight into how whites “do” race.
I now understand that race is a profoundly complex social system that has
nothing to do with being progressive or “open-minded.” In fact, we whites
who see ourselves as open-minded can actually be the most challenging popu­
lation of all to talk to about race, because when we believe we are “cool with
race,” we are not examining our racial filters. Further, because the concept of
“open-mindedness” (or “colorblindness,” or lack of prejudice) is so important
to our identities, we actually resist any suggestion that there might be more
going on below the surface, and our resistance functions to protect and main­
tain our racial blinders and positions.
Today I am a writer, speaker, consultant and former associate professor
of teacher education. Whether I am leading classes or workshops for college
6 WHAT DOES IT MEAN TO BE WHITE?

students, university faculty, social workers, government workers, youth, or pri­

vate sector employees, each population I work with considers itself somehow
unique, and when I am brought in I am often told that I must know such and
such in order to understand this specific group. Yet in my years of experience
working with all of these populations, the racial patterns are remarkably con­
sistent. The specific norms of the group may vary— some groups may be more
outspoken than others, or the discussion may center on education versus busi­
ness, or there may have been some past conflicts I should know about— but
the larger society has collectively shaped us in very predictable ways regard­
ing race. Thus, although this book begins with the example of the teaching
force— because education is such a primary site of racial socialization and my
field of study— the larger points apply across all disciplines. I ask readers to
make the specific adjustments they think are necessary, rather than reject the
evidence because it isn’t specifically based in their context. Please note: This
book is grounded in the context of the United States and does not address nuances
and variations within other socio-political contexts.

The Dilemma of the Master's Tools

Audre Lorde (1983), a writer, poet and activist, wrote that “The master’s tools
will never dismantle the master’s house” (p. 94). She was critiquing feminists of
the time who claimed to represent all women but who focused their concerns
on white, middle-class women. This focus rendered women of color invisible
and reinforced the race and class privilege enjoyed by white, middle-class fem­
inists. Lorde and other feminists of color argued that race, class, and gender
were inseparable systems and must be addressed together. She argued that by
not addressing race and class, these feminists were actually reinforcing the sys­
tem of patriarchy and its divisions— re-inscribing racism and classism (among
other forms of oppression) in the name of eliminating sexism.
Lorde’s famous quote also speaks to the dilemma of challenging the sys­
tem from within. For example, can one authentically critique academia while
employed by it and thus invested in it? This is one of the major challenges I
face as a white person writing about race. While my goal is to interrupt the
invisibility and denial of white racism, I am simultaneously reinforcing it by
centering my voice as a white person focusing on white people. Although
some people of color appreciate this, others see it as self-promoting and nar­
cissistic. This is a dilemma I have not yet resolved, but at this point in my
journey toward greater racial awareness and antiracist action, I believe the
 INTRODUCTION 7

need for whites to work toward raising their own and other whites’ conscious-
ness is a necessary first step. I also understand and acknowledge that this focus
reinforces many problematic aspects of racism. This dilemma may not make
sense to readers who are new to the exploration, but it may later on.
Another “master’s tools” dilemma I face is that race is a deeply complex
socio-political system whose boundaries shift and adapt over time. As such,
I recognize that “white” and “people of color” are not discrete categories
and that nested within these groupings are deeper levels of complexity and
difference based on the various roles assigned by dominant society at various
times (i.e., Asian vs. Black vs. Latino vs. Immigrant; Jewish vs. Gentile;
Muslim vs. Christian). By speaking primarily in macro-level terms— white
and people of color— I am reinforcing the racial binary and erasing all of the
complexity within and between these categories. For example, what about
bi- or multiracial people? What about a religion (e.g., Islam), which in the
current post-9/11 era has been racialized? As will be discussed, race has no
biological meaning; it is a social idea. Therefore, one’s racial experience is in
large part dictated by how one is perceived in society. Barack Obama is a clear
example. Although he is equally white and black in current racial terms, he
is defined as black because he looks black and therefore (at least externally)
will have more of a “black experience”; society will respond to him as if he
is black, not white.
Thus, for the purposes of this limited analysis, I use the terms white and
people of color to indicate the two macro-level, socially recognized divisions
of the racial hierarchy. I ask my readers who don’t fall neatly into one or the
other of these categories to apply the general framework I provide to their
specific racial identity (I will explore specific racial groups in more depth in
Chapter 17). Again, at the introductory level my goal is to provide basic racial
literacy and, as such, understanding the relevancy of the racial binary overall is
a first step, albeit at the cost of reinforcing it. To move beyond racial literacy
to develop what might be thought of as racial fluency, readers will need to
continue to study the complexities of the racial construct.

Chapter Summaries
Chapter 1: Race in Education
This chapter provides an overview of current demographic trends in teacher
education. I explain why I believe that most white teacher education students
8 WHAT DOES IT MEAN TO BE WHITE?

(like most whites in general) are racially illiterate. I share some of my most
common student essays on the question of racial socialization in order to illus­
trate white racial illiteracy. The challenges of a growing white teacher educa­
tion population are discussed.

Chapter 2: Unique Challenges of Race Education

This chapter clarifies the differences between opinions on race and racism
that all of us already hold, and informed knowledge on race and racism that
only develops through ongoing study and practice. The common conception
of racism as a good/bad and either/or proposition is challenged. An overview
of race and whiteness as social constructs that have developed and changed
over time is provided.

Chapter 3: Socialization
This chapter explains the power of socialization to shape our identities and
perspectives. Using popular studies, I show the ways in which our cultural
context functions as a framework through which we filter all of our experi­
ences. This filter is so powerful it can shape what we see (or what we believe
we see). This chapter will begin to challenge the concept of unique individ­
uals outside of socialization and unaffected by the messages we receive from
myriad sources.

Chapter 4: Defining Terms

This chapter provides a shared framework for defining key terms such as
prejudice, discrimination, systematic oppression, and racism. Differentiation
is made between dynamics that operate at the individual level (i.e., prej­
udice and discrimination) and systematic oppression, which is an embed­
ded and institutionalized system with collective and far-reaching effects.
This chapter provides the overall theoretical framework for understanding
racism.
Chapters 2, 3, and 4 are adapted from Is Everybody Really Equal? An Intro­
duction to Key Concepts in Critical Social Justice Education by Sensoy & DiAngelo
( 2012).
 INTRODUCTION 9

Chapter 5: The Cycle of Oppression

This chapter continues the discussion of oppression. The elements that consti­
tute oppression are explained: the generation of misinformation; acceptance
by society; internalized oppression; internalized dominance; and justification
for further mistreatment. The treatment of children with learning disabilities
(a form of ableism) is used to illustrate each point on the cycle.

Chapter 6: What Is Race?

A brief historical overview of the development of race as a social construct
is provided. Dynamics of perception are discussed. The interaction between
ethnic identity— e.g., Jewish or Portuguese— and race is explored. The devel­
opment of white as a racial identity is traced over time. I introduce the idea of
whiteness as a form of property with material benefits.

Chapter 7: What Is Racism?

Using the framework of oppression explained in Chapter 3, this chapter defines
and describes racism. This chapter also distinguishes between the dominant
conceptualization of racism as a binary (a person is either racist or not racist;
if a person is racist, that person is bad; if a person is not racist, that person is
good), and the antiracist conceptualization of racism as an embedded system
of unequal power in which all are complicit— in varying ways and regardless
of intentions. Examples are used to illustrate these key points. The concept of
Whiteness is also introduced.

Chapter 8: "New" Racism

This chapter explains many of the ways that modem or “new” racism mani­
fests. I address different forms of racism such as aversive and colorblind, and
trace some of the ways that racism circulates today through media and social
dynamics such as segregation.

Chapter 9: How Race Shapes the Lives of White People

Using the example of my own life, this chapter guides the reader through the
daily processes, expectations, entitlements, privileges, messages, and norms
IO WHAT DOES IT MEAN TO BE WHITE?

that function to uphold Whiteness. By explicating dynamics that will be

recognizable and indisputable for most readers, this chapter illuminates mod-
em forms of racism.

Chapter 10: What Makes Racism So Hard for Whites to See?

This chapter explains common perspectives, conceptualizations, and ideolo­
gies that obscure racism for whites. These include: conceptualizing racism as
a racist = bad/not racist = good binary; the ideologies of individualism and
universalism; racial segregation; the tendency to focus on intent rather than
impact; colorblindness; and lack of white racial humility.

Chapter 11: Intersecting Identities: The Example of Class

Using two of my own social group memberships— race and class— I explore
the intersection of identities to argue that being oppressed in one axis of life
does not mean that you cannot be privileged in another. These locations
interact in complex ways that must be addressed together.

Chapter 12: Common Patterns of Well-Meaning White People

This chapter presents common patterns of well-intentioned white people.
These patterns include: guilt, seeking absolution, objectifying, ignoring, min­
imizing, rushing to prove ourselves, and feeling unfairly “accused.”

Chapter 13: White Fragility

Most white people in North America live in a social environment that pro­
tects and insulates them from race-based stress. This insulated environment
of racial protection builds white expectations for racial comfort while at the
same time lowering the ability to tolerate racial stress, leading to what I refer
to as white fragility. This chapter overviews the dynamics of white fragility.

Chapter 14: Popular White Narratives That Deny Racism

This chapter explains several common misconceptions about racism, includ­
ing the ideas that racism is in the past, that only bad people are racist, that
I haven’t been involved in racism if I didn’t personally own slaves, and that
people of color can be just as racist as whites.
 INTRODUCTION II

Chapter 15: Stop Telling That Story! Danger Discourse and

the White Racial Frame
This chapter illuminates danger discourse: narratives that reinforce the associ­
ation of people of color— and blacks in particular— as inherently dangerous,
while simultaneously reinforcing whites and the spaces associated with whites
as the embodiment of safety and innocence. I examine the effects of these nar­
ratives and the racial capital they accrue. I conclude by asking white people to
stop telling stories that reproduce racism and white supremacy.

Chapter 16: A Note on White Silence

This chapter analyzes a common dynamic in inter-racial discussions on race:
white silence. I explicate common white rationales for this silence and chal­
lenge each from an antiracist framework. These rationales include: “It’s just
my personality— I rarely talk in groups”; “Everyone has already said what I was
thinking”; “I don’t feel safe”; and “I already know all this.”

Chapter 17: Racism and Specific Racial Groups

This chapter provides a more specific overview of six major racial groups:
Asian heritage, Latino/a heritage, African heritage, Native heritage, Arab or
Muslim heritage, and multiracial heritage. A brief overview of some of the
specific ways that racism manifests for each group is provided, along with a list
of specific ways an ally can work to interrupt them.

Chapter 18: Antiracist Education and the Road Ahead

This chapter provides an overview of the basic tenets of antiracist education
and addresses the question of where to go from here. Characteristics of allies
and the skills whites need to develop in order to build cross-racial relation­
ships are identified. Strategies for the lifelong continuing education necessary
for interrupting racism are reiterated and summarized.
 RACE IN EDUCATION

The most recent data about U .S. teachers show that despite the fact that the
public school population is becoming increasingly racially diverse, more than
80% of elementary and secondary school teachers are white (U .S. Depart­
ment of Education, 2012). Almost half of the schools in the United States do
not have a single teacher of color on staff and therefore many students, regard­
less of their own race, will graduate from high school having been taught only
by whites (Picower, 2009). These racial demographics are not shifting; 80%
to 93% of all current teacher education students are white, and they are being
instructed by a teacher education profession that is 88% white (Picower,
2009). This racial homogeneity is compounded by unabated racial segregation
in schools and housing, and it may be assumed from these statistics that the
majority of whites have not lived near or attended school with people of color,
have had few if any teachers, friends, family members, or authority figures of
color, and do not interact with people of color in any direct or equal way in
their lives or in their teacher preparation programs. Yet as evidenced in many
studies, while most teacher education students live their lives in racial segre­
gation, they believe that racism is in the past, that segregation “just happens,”
that they were taught to see everyone the same and therefore they don’t see
color, and that being white has no particular meaning.
14 WHAT DOES IT MEAN TO BE WHITE?

The overwhelming majority of whites in the teaching field, particularly

as classrooms are increasingly filled with children of color and immigrants in
a country marked by racial inequality, has profound implications for the role
white teachers play in reproducing racial inequality. These implications are
intensified by the fact that few— if any— white teacher education students
can answer the question, “What does it mean to be white?” Yet it is critical
that future teachers understand racism’s modem manifestations if they are to
interrupt it— rather than reproduce it— in schools. This book will provide the
conceptual framework necessary for the majority of readers to think critically
about race and answer the essential question: What does it mean to be white in a
society that proclaims race meaningless, yet is deeply divided by race?
Consider an exercise I use in my teacher education classes (adapted from
Nitza Hidalgo). On the first day of the semester, before I go over the syllabus
or talk to my new students beyond introducing myself, I pass out a sheet of
paper with the following questions and ask them to write their anonymous
reflection:

Discuss what it means to be part of your particular racial group(s). How racially
diverse was your neighborhood(s) growing up? What messages have you received
about race from your family, friends, schools, and neighborhoods about race? In other
words, how has your race(s) shaped your life?

I tell the students that we will return to these at the end of the semester, pass
them around (with no names), and read them out loud. But to add another
layer of anonymity, theirs will be read in one of my other course sections, and
we will be reading another section’s reflections in our class, so nothing they
write will be read in their own class.
After about 10 minutes I collect the reflections in an envelope and set
them aside. I then tell my class that I am going to make some predictions
about what their reflections say. These are my predictions: “You grew up in
mostly white neighborhoods and went to mostly white schools. Your teachers
were mostly white. Race hasn’t shaped your life because race is not important.
You believe that people should be judged by their actions, not the color of
their skin. The messages you have received about race have come primarily
from your family; if your family was not prejudiced, then they taught you not
to be prejudiced. If your family was prejudiced, then you rejected their teach­
ing and are not prejudiced. Perhaps you had a friend or two growing up or a
family member who is not white, or you traveled outside of the United States,
and that is why you are not prejudiced. If there were a few students of color in
 RACE IN EDUCATION 15

your school, they were your friends, or at least no one had any issue with them.
Some of you felt that no one should get special treatment because of race, and
had programs such as Affirmative Action in mind. Perhaps you know some
people other than yourself who are racist, but you don’t approve of that. Fun
ther demonstrating how unimportant race has been to your life, many of you
found it difficult to come up with enough ideas or interest to write more than
just a few sentences. The majority of the reflections will add up to the same
conclusion: race is not and should not be important.” (My students tell me
later that my predictions irritated them because they were correct, suggesting
that I can know something about them based solely on the fact that they are
white, and thereby poking not only at their racial narratives but also at their
sense of themselves as individuals.)
The following anonymous student responses (A SR ) are representative of
most I receive, both in content and length. Students are answering the fol­
lowing three questions: (1) How racially diverse was your neighborhood(s)
growing up? (2) What messages have you received about race from your fam­
ily, friends, schools, and neighborhoods about race? (3) How has your race(s)
shaped your life? As you read, keep in mind that these students are in their
junior and senior years of college and will be going on to be our nation’s
teachers:

I don’t believe that my particular race has had much impact on my life. I don’t feel
that I strongly identify with it. There was only one black family in my neighborhood
of 30+ houses. The message I received about race in high school was very limited. I
personally do not think that my race is a factor in the way I live my life. Race is not
something that I often acknowledge. (ASR)

My first neighborhood, racially, was pretty (not meaning nice) diverse. These being
apartments, you could find different races. My second neighborhood, where I live
now, is not very racially diverse. Messages? Not really any. Impact? I don’t know.
(ASR)

My neighborhood in itself was not that diverse, however, much of my hometown is.
I have always been taught to treat everyone no matter what their race is equally. My
grandparents have a much different thought than my own parents do and they made
sure to bring us up treating everyone with respect. Overall, I do not think race has
shaped me much at all because it really doesn’t matter to me. When I look at some­
one, I do not look at the color of their skin but rather the person that they are. (ASR)

My neighborhood was not racially diverse at all growing up. Maybe freshman year
of college was when diversity appeared, yet still very small. I am not sure [how race
i6 WHAT DOES IT MEAN TO BE WHITE?

shapes my life], it seems similar because I am white and I feel like 1 am constantly
hearing racial slurs or people using the race card, that it just makes me thankful for
who I am, and don’t have to deal with that. (ASR)

Growing up my neighborhood was not that diverse at all, basically almost everyone
was white with no other backgrounds. I honestly don’t think about my racial group
too much, I try not to discriminate against people of another race. Where I work,
however, we have a lot of diversity. People speak more than one language, come from
different countries. I found it very interesting and since I’ve been there for so long I
am used to it. Even when I first started I never felt weird or anything. In school we
were taught to never discriminate, and learned about different cultures. (ASR)

I taught in an education program that is 97% white, and it was rare for me to
have any students of color in my classes. Thus, this typical insistence that race
doesn’t matter comes from white students sitting in an all-white classroom,
who grew up in primarily white neighborhoods and attended primarily white
schools, and are currently being taught by a virtually all-white faculty (includ­
ing me). These racial realities testify to a society separated by race. Yet how
do so many white people manage to position race as meaningless even as we
live, work, study, love, and play in racial separation? Further, this separation is
not benign; racial disparity between whites and people of color is measurable
in every area of social life— health, income, net worth, educational outcomes,
criminal justice, infant mortality, and life expectancy. If race is meaningless,
how do we explain that separation and disparity?
My students’ answers, which are the same answers I get regardless of where
I ask the question— schools, workplaces, social gatherings— or the age of the
participants, indicate that the vast majority of whites are racially illiterate.
O f course we don’t realize that we are illiterate because we have been taught
that these are the correct answers to questions of race in public (what we say
about race in private will be discussed later in this book). But I use the term
illiterate because we are only able to articulate the most predictable, superfi­
cial, and distorted understandings of race. Most white people have never been
given direct or complex information about racism before, and often cannot
consciously recognize, understand, or articulate much about it. I open each
chapter of this book with excerpts from my students’ responses in order to
illustrate this point.
People of color are generally much more aware of racism on a personal
level, but due to the wider society’s silence and denial of it, often do not have
a macro-level framework from which to analyze their experiences. Further,
dominant society “assigns” different roles to different groups of color, and a
 RACE IN EDUCATION 17

critical consciousness about racism varies not only among people of color
within groups, but also across groups. For example, many African Americans
relate having been prepared by parents to live in a racist society, while many
Asian heritage people say that racism was never directly discussed in their
homes (hooks, 1989; Lee, 1996). While this book focuses on white racial
socialization, it may be helpful to people of color because so much of the
experience of a person of color in this society is predicated on adapting to the
ways in which whites understand and perform race.
Returning to the exercise, at the end of the semester we gathered in a cir­
cle and I passed around another section’s reflections. We each read one aloud.
My predictions all came to pass, with a few variations (occasionally a white
person will acknowledge that whites have benefited from a system that priv­
ileges them or admit to holding some racial stereotypes) and depending on
whether there were any students of color in the group (students of color rarely
say that race has no meaning in their lives). But now my students could see
that the way that white people conceptualize race plays a key role in how rac­
ism flourishes. A t this point in the course, many students were better equipped
to critically analyze the fundamental question addressed by this book—how
the vast majority of whites can live in racial segregation even as we insist that
race has no meaning in our lives. They had also begun to see what is required
of them if they want to change these dynamics. In short, they have gained
some degree of racial literacy. My goal for this book is to take my readers on
that same journey.
Speaking as a white person to other white people, and within the context
of the United States, I will explicate how we are able to position racism as
something that happened in the past at the same time that so many of us
live racially segregated lives today. I will also address why it is urgent that we
understand and can identify current manifestations of racism. Starting with
a framework for understanding racism as a system of unequal social, cultural,
and institutional power, rather than as individual acts of prejudice, I will take
my readers through an analysis of white socialization. I will provide a concep­
tual framework for understanding the power of race in our lives, and infor­
mation on the skills and perspectives needed to build cross-racial awareness
in a society that is deeply segregated at the same time that it is positioned as
“post-racial.”
Some may ask why white people need to develop racial literacy when these
simplistic answers clearly work for us and allow us to be comfortable in the
face of so much racial inequality. One important reason is that our illiteracy
Exploring the Variety of Random
Documents with Different Content
to the scene, and proceeded to lay out a fairly well equipped
emergency operating set-up.
"I'm beginning to feel the morbidity of this," said Peter. "The doctor,
the ambulance, the insurance agent. We're like a bunch of vultures
awaiting the faltering step of the desert wanderer."
"A bunch of undertakers waiting for the accident to happen," said
Ben. "No, I'm not calloused. I'm scared slightly green. I can't take it
unless I joke about it. It's the uncertain certainty—the wondering just
which one of us gets caught in the certain accident."
"It seems uncanny to talk about the certainty of accident," said Peter.
"The training at I.I.I. would instill a bit of the perfection of the statistical
method in you," nodded Simpkins. "By the time your statistical bureau
gets all done checking the chances of a new account, no one would
bet against it. I.I.I. also puts the kiss of death on, too. Just try to hire
men for a plant that can't be insured by your outfit. They'll ask a
thousand credits a day."
"What time is this affair going to happen?" asked Peter.
"Not too long. They're about finished. Then they inert everything as
usual and we'll all retreat to the inside wall and wonder."
"Why not all go home?"
"You can't win," said Ben solemnly. "We did all go home once."
"And the accident happened anyway?"
"Certainly. A thief broke in and it clipped him. Just don't forget that
this isn't a probability, it's certain. And the same mob-instinct that
makes people gather around an injured man will keep the entire gang
here, morbidly waiting to see who gets it in what way. There is that
element of wonder, too, you know. Every man in the place knows that
someone is going to get clipped with that crane. They're all cagey and
very careful. It will be an accident despite planning, and therefore the
unforeseen something will be out of the ordinary."
"Quite a problem, Peter," said Simpkins.
"I see it is."
"A lot of this veiling is sheer psychiatry. We've consulted the best
behavior specialists in the system. Keeping the fact secret is worse
than permitting free knowledge, according to them. But identifying the
victim is far worse than to have everybody in a slight tizzy."
"Why?"
"Well, when it happens, we have a victim that realizes that part of the
chance was his, and shock is not so great than it would be if no
warning took place in light of the management knowing all about it
beforehand. On the other hand, all the men who were not hurt get as
much uplift after it happens as their downswing of anticipation. On the
third hand—pardon the numbers, Peter—if the victim were positively
identified, the rest would be no better off, but the victim would be a
mental case from then on, and shock would set in prior to the
accident. Then we'd be likely to run up the casualty rate. Follow?"
"It seems like a hard row to hoe."
"Well, usually we keep people out of danger areas. We know where
they'll be, of course. It's these darned accidents that happen twice in
time."
"Twice in time?"
"Yes. The accident happens once invisibly, and once visibly. Once in
the future controlled by the present, and then as the future unfolds, it
is an accident happening in the present, controlled by the past. It's
blind time, and there is nothing we can do about it."
"That fatalistic attitude again."
"Well—"
Ben interrupted. "They're stopping now."
They turned to watch. The final box car was loaded and the engine
drew them away. The mislink crane returned for the final time and
was stowed on the platform. A hush fell over the crew, and the
windows in the back were filled with faces, watching.
The silence was intense. Peter realized that practically every man
was holding his breath, and yet it would be at least a half hour before
the mislink began to follow the crane, and some time after that before
the mislink caught up to the scene of the accident.
He let his breath out with a sigh, and mentioned the fact to Ben and
Simpkins. The foreman nodded and agreed, saying: "We know, but
there isn't one of us who won't try to hold his breath for the next two
hours."
"Impractical," muttered Peter Wright. "There must be a way."

The mislink was a husky section in its own right. The crane boom was
no weakling. Thin rods, jointed on toggles, floated about ten inches
from the main "I" beam, just as long as the temporal treated section
itself. It made an eerie sight, this monstrous slab of solid metal,
moving back and forth with determination and purpose, with no visible
means of support. To add to the alien sight, the telltale rods
maintained their ten-inch separation with a metallic rigidity, though no
connection was visible to the main girder.
On the loading deck were three painted circles. The inner one was a
four-inch stripe of brilliant red. The circle approximated the scene of
the accident. Outside of that by a considerable safety-factor was an
orange stripe, almost yellow. Another safety-factor distance away the
third stripe of green inclosed the area. As the mislink crossed the
green stripe, all eyes fastened on it. As it crossed the yellow-orange
stripe, the watchers tensed, and as the mislink crossed into the
danger section, there was a sudden, audible indrawing of breath,
which was held solid until the mislink passed across the red line on
the way out. The out-go of breath was definitely audible.
The tension mounted. A large clock, set up for the case, swept
around and around toward the estimated zero hour. The watchers no
longer looked into one another's eyes and when eyes met
inadvertently, they both fell with a sickly smile that lacked courage.
Why were they there? Peter asked of himself, and he knew. They
were there because of morbid curiosity. The thing that made people
watch three-hundred-foot dives into a large washtub of water; people
watching a tightrope walker somersault on the wire above Niagara:
watching the high trapeze artists performing with no net. That one of
them was certain to be called into the act, the element of chance and
the element of danger, always a gamble, made them stay. With
nothing to win, they stayed to watch, which is a basic characteristic of
human nature.
They were there because they were human!
And when the accident came, the laws of the lines would be broken,
though everything in every man's power would be done to maintain
the safety. For the mislink would stop, after the accident, just as the
crane had been stopped automatically by the contact with the telltale
rods in their temporal extension of the crane itself. The green line,
across which no one must pass save the authorities; the yellow line
across which only the medical corps may cross, and the red line
across which only two men may cross and then only to take the victim
to the medical set-up on the dock. Men would rush forward, crossing
the lines, and the victim would be carried away with a trailing number
of watchers. Then, someone would have to forget the victim to keep
the rest of the men from getting in the way of the mislink as it
resumed operations. But, of course, no one else had been hit, so this,
at least, would be successful, and the men were very confident that
no matter what they did, they would not be hit.
The minutes wore on interminably. Coffee came in great tanks, and
sandwiches in stacks. The men ate in gulps, swallowing great lumps
of unchewed food, and all courted indigestion. The strain was terrific
as the timing clock drew close to the minute.
Who—?

Then—came the zero minute.

There was an intake of breath as the clock chimed once, to mark the
beginning of the period of probability. No man moved a muscle, yet all
muscles were tense with expectancy. Nervously, Ben felt in his pocket
and took out a cigarette, stuck it into his mouth, and fumbled for a
match. "Match?" he grumbled.
Simpkins fumbled and shook his head.
"Nope," he said, and his voice was loud and raw.
Peter felt in his pocket and found a match.
He lit one and held it over. His eyes were solid on the scene, he did
not want to miss it.
"Look out!" someone cried in a strident voice.
The mislink was approaching the circles again.
Peter turned and faced the place squarely, casting an eye across the
men's faces. They were all set, and in every man's body were
muscles tensed against moving forward.
How, asked Peter of his mind, can they expect anything to happen
now? Every man is psychologically unable to move forward.
There came a stabbing pain, and Peter whirled with a wordless
scream. The shock was searing. Instantaneously, he whirled, hitting
his upflinging elbow against the wall. The obstruction in motion set
him off balance, and he automatically moved a foot to regain it. His
foot hit the foot of Ben, who was standing solidly, partly turned, his
face just changing from solid-set to one of surprise.
The solid foot tripped Peter, and he fell forward. He flung the still-
burning match from his fingers as he put both hands forward to break
his fall. The loading deck came up to meet him, and his forward-flung
hands went down toward—
The red line!
There was a coruscating flare of stars, bars, and screaming color in
his mind, that contracted to a pinpoint and then expanded to infinity,
leaving only peaceful blackness.
He returned to consciousness in the ambulance, but his return was
brief. He was conscious only long enough to hear:
"Some day we'll lick it," said Ben.
"Only when you lick the regular accident rate. The trouble is," mused
the medical attendant, "that people think there's something about
mislink accidents that is different. Like either predestiny or something
that makes you able to change the future. Fact of the matter is, it is
the past that they're trying to change. Funny, to think of this guy
getting it."
"Last one got it by a different set of factors," said Ben, "but you can't
stop an accident that's already happened."
Peter Wright, adjuster for the solar system's greatest insurance
company, Interplanetary Industrial Insurance, went under. His mind
was whirling with a mixed desire to argue about temporal accidents,
and the certain knowledge that he was in no position to mention the
avoidance of same.
THE END.
*** END OF THE PROJECT GUTENBERG EBOOK BLIND TIME ***

Updated editions will replace the previous one—the old editions will
be renamed.

Creating the works from print editions not protected by U.S.

copyright law means that no one owns a United States copyright in
these works, so the Foundation (and you!) can copy and distribute it
in the United States without permission and without paying copyright
royalties. Special rules, set forth in the General Terms of Use part of
this license, apply to copying and distributing Project Gutenberg™
electronic works to protect the PROJECT GUTENBERG™ concept
and trademark. Project Gutenberg is a registered trademark, and
may not be used if you charge for an eBook, except by following the
terms of the trademark license, including paying royalties for use of
the Project Gutenberg trademark. If you do not charge anything for
copies of this eBook, complying with the trademark license is very
easy. You may use this eBook for nearly any purpose such as
creation of derivative works, reports, performances and research.
Project Gutenberg eBooks may be modified and printed and given
away—you may do practically ANYTHING in the United States with
eBooks not protected by U.S. copyright law. Redistribution is subject
to the trademark license, especially commercial redistribution.

START: FULL LICENSE

THE FULL PROJECT GUTENBERG LICENSE
 PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free

distribution of electronic works, by using or distributing this work (or
any other work associated in any way with the phrase “Project
Gutenberg”), you agree to comply with all the terms of the Full
Project Gutenberg™ License available with this file or online at
www.gutenberg.org/license.

Section 1. General Terms of Use and

Redistributing Project Gutenberg™
electronic works
1.A. By reading or using any part of this Project Gutenberg™
electronic work, you indicate that you have read, understand, agree
to and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or
destroy all copies of Project Gutenberg™ electronic works in your
possession. If you paid a fee for obtaining a copy of or access to a
Project Gutenberg™ electronic work and you do not agree to be
bound by the terms of this agreement, you may obtain a refund from
the person or entity to whom you paid the fee as set forth in
paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be

used on or associated in any way with an electronic work by people
who agree to be bound by the terms of this agreement. There are a
few things that you can do with most Project Gutenberg™ electronic
works even without complying with the full terms of this agreement.
See paragraph 1.C below. There are a lot of things you can do with
Project Gutenberg™ electronic works if you follow the terms of this
agreement and help preserve free future access to Project
Gutenberg™ electronic works. See paragraph 1.E below.
1.C. The Project Gutenberg Literary Archive Foundation (“the
Foundation” or PGLAF), owns a compilation copyright in the
collection of Project Gutenberg™ electronic works. Nearly all the
individual works in the collection are in the public domain in the
United States. If an individual work is unprotected by copyright law in
the United States and you are located in the United States, we do
not claim a right to prevent you from copying, distributing,
performing, displaying or creating derivative works based on the
work as long as all references to Project Gutenberg are removed. Of
course, we hope that you will support the Project Gutenberg™
mission of promoting free access to electronic works by freely
sharing Project Gutenberg™ works in compliance with the terms of
this agreement for keeping the Project Gutenberg™ name
associated with the work. You can easily comply with the terms of
this agreement by keeping this work in the same format with its
attached full Project Gutenberg™ License when you share it without
charge with others.

1.D. The copyright laws of the place where you are located also
govern what you can do with this work. Copyright laws in most
countries are in a constant state of change. If you are outside the
United States, check the laws of your country in addition to the terms
of this agreement before downloading, copying, displaying,
performing, distributing or creating derivative works based on this
work or any other Project Gutenberg™ work. The Foundation makes
no representations concerning the copyright status of any work in
any country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other

immediate access to, the full Project Gutenberg™ License must
appear prominently whenever any copy of a Project Gutenberg™
work (any work on which the phrase “Project Gutenberg” appears, or
with which the phrase “Project Gutenberg” is associated) is
accessed, displayed, performed, viewed, copied or distributed:
 This eBook is for the use of anyone anywhere in the United
States and most other parts of the world at no cost and with
almost no restrictions whatsoever. You may copy it, give it away
or re-use it under the terms of the Project Gutenberg License
included with this eBook or online at www.gutenberg.org. If you
are not located in the United States, you will have to check the
laws of the country where you are located before using this
eBook.

1.E.2. If an individual Project Gutenberg™ electronic work is derived

from texts not protected by U.S. copyright law (does not contain a
notice indicating that it is posted with permission of the copyright
holder), the work can be copied and distributed to anyone in the
United States without paying any fees or charges. If you are
redistributing or providing access to a work with the phrase “Project
Gutenberg” associated with or appearing on the work, you must
comply either with the requirements of paragraphs 1.E.1 through
1.E.7 or obtain permission for the use of the work and the Project
Gutenberg™ trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg™ electronic work is posted

with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any
additional terms imposed by the copyright holder. Additional terms
will be linked to the Project Gutenberg™ License for all works posted
with the permission of the copyright holder found at the beginning of
this work.

1.E.4. Do not unlink or detach or remove the full Project

Gutenberg™ License terms from this work, or any files containing a
part of this work or any other work associated with Project
Gutenberg™.

1.E.5. Do not copy, display, perform, distribute or redistribute this

electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg™ License.
1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form,
including any word processing or hypertext form. However, if you
provide access to or distribute copies of a Project Gutenberg™ work
in a format other than “Plain Vanilla ASCII” or other format used in
the official version posted on the official Project Gutenberg™ website
(www.gutenberg.org), you must, at no additional cost, fee or expense
to the user, provide a copy, a means of exporting a copy, or a means
of obtaining a copy upon request, of the work in its original “Plain
Vanilla ASCII” or other form. Any alternate format must include the
full Project Gutenberg™ License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying,

performing, copying or distributing any Project Gutenberg™ works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing

access to or distributing Project Gutenberg™ electronic works
provided that:

• You pay a royalty fee of 20% of the gross profits you derive from
the use of Project Gutenberg™ works calculated using the
method you already use to calculate your applicable taxes. The
fee is owed to the owner of the Project Gutenberg™ trademark,
but he has agreed to donate royalties under this paragraph to
the Project Gutenberg Literary Archive Foundation. Royalty
payments must be paid within 60 days following each date on
which you prepare (or are legally required to prepare) your
periodic tax returns. Royalty payments should be clearly marked
as such and sent to the Project Gutenberg Literary Archive
Foundation at the address specified in Section 4, “Information
about donations to the Project Gutenberg Literary Archive
Foundation.”

• You provide a full refund of any money paid by a user who

notifies you in writing (or by e-mail) within 30 days of receipt that
s/he does not agree to the terms of the full Project Gutenberg™
License. You must require such a user to return or destroy all
 copies of the works possessed in a physical medium and
discontinue all use of and all access to other copies of Project
Gutenberg™ works.

• You provide, in accordance with paragraph 1.F.3, a full refund of

any money paid for a work or a replacement copy, if a defect in
the electronic work is discovered and reported to you within 90
days of receipt of the work.

• You comply with all other terms of this agreement for free
distribution of Project Gutenberg™ works.

1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™

electronic work or group of works on different terms than are set
forth in this agreement, you must obtain permission in writing from
the Project Gutenberg Literary Archive Foundation, the manager of
the Project Gutenberg™ trademark. Contact the Foundation as set
forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend

considerable effort to identify, do copyright research on, transcribe
and proofread works not protected by U.S. copyright law in creating
the Project Gutenberg™ collection. Despite these efforts, Project
Gutenberg™ electronic works, and the medium on which they may
be stored, may contain “Defects,” such as, but not limited to,
incomplete, inaccurate or corrupt data, transcription errors, a
copyright or other intellectual property infringement, a defective or
damaged disk or other medium, a computer virus, or computer
codes that damage or cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except

for the “Right of Replacement or Refund” described in paragraph
1.F.3, the Project Gutenberg Literary Archive Foundation, the owner
of the Project Gutenberg™ trademark, and any other party
distributing a Project Gutenberg™ electronic work under this
agreement, disclaim all liability to you for damages, costs and
expenses, including legal fees. YOU AGREE THAT YOU HAVE NO
REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF
WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE
FOUNDATION, THE TRADEMARK OWNER, AND ANY
DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE
TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL,
PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE
NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you

discover a defect in this electronic work within 90 days of receiving it,
you can receive a refund of the money (if any) you paid for it by
sending a written explanation to the person you received the work
from. If you received the work on a physical medium, you must
return the medium with your written explanation. The person or entity
that provided you with the defective work may elect to provide a
replacement copy in lieu of a refund. If you received the work
electronically, the person or entity providing it to you may choose to
give you a second opportunity to receive the work electronically in
lieu of a refund. If the second copy is also defective, you may
demand a refund in writing without further opportunities to fix the
problem.

1.F.4. Except for the limited right of replacement or refund set forth in
paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO
OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED,
INCLUDING BUT NOT LIMITED TO WARRANTIES OF
MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied

warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted
by the applicable state law. The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.
1.F.6. INDEMNITY - You agree to indemnify and hold the
Foundation, the trademark owner, any agent or employee of the
Foundation, anyone providing copies of Project Gutenberg™
electronic works in accordance with this agreement, and any
volunteers associated with the production, promotion and distribution
of Project Gutenberg™ electronic works, harmless from all liability,
costs and expenses, including legal fees, that arise directly or
indirectly from any of the following which you do or cause to occur:
(a) distribution of this or any Project Gutenberg™ work, (b)
alteration, modification, or additions or deletions to any Project
Gutenberg™ work, and (c) any Defect you cause.

Section 2. Information about the Mission of

Project Gutenberg™
Project Gutenberg™ is synonymous with the free distribution of
electronic works in formats readable by the widest variety of
computers including obsolete, old, middle-aged and new computers.
It exists because of the efforts of hundreds of volunteers and
donations from people in all walks of life.

Volunteers and financial support to provide volunteers with the

assistance they need are critical to reaching Project Gutenberg™’s
goals and ensuring that the Project Gutenberg™ collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a
secure and permanent future for Project Gutenberg™ and future
generations. To learn more about the Project Gutenberg Literary
Archive Foundation and how your efforts and donations can help,
see Sections 3 and 4 and the Foundation information page at
www.gutenberg.org.

Section 3. Information about the Project

Gutenberg Literary Archive Foundation
The Project Gutenberg Literary Archive Foundation is a non-profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation’s EIN or federal tax identification
number is 64-6221541. Contributions to the Project Gutenberg
Literary Archive Foundation are tax deductible to the full extent
permitted by U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 809 North 1500 West,

Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
to date contact information can be found at the Foundation’s website
and official page at www.gutenberg.org/contact

Section 4. Information about Donations to

the Project Gutenberg Literary Archive
Foundation
Project Gutenberg™ depends upon and cannot survive without
widespread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can
be freely distributed in machine-readable form accessible by the
widest array of equipment including outdated equipment. Many small
donations ($1 to $5,000) are particularly important to maintaining tax
exempt status with the IRS.

The Foundation is committed to complying with the laws regulating

charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and
keep up with these requirements. We do not solicit donations in
locations where we have not received written confirmation of
compliance. To SEND DONATIONS or determine the status of
compliance for any particular state visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where

we have not met the solicitation requirements, we know of no
prohibition against accepting unsolicited donations from donors in
such states who approach us with offers to donate.

International donations are gratefully accepted, but we cannot make

any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation
methods and addresses. Donations are accepted in a number of
other ways including checks, online payments and credit card
donations. To donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project

Gutenberg™ electronic works
Professor Michael S. Hart was the originator of the Project
Gutenberg™ concept of a library of electronic works that could be
freely shared with anyone. For forty years, he produced and
distributed Project Gutenberg™ eBooks with only a loose network of
volunteer support.

Project Gutenberg™ eBooks are often created from several printed

editions, all of which are confirmed as not protected by copyright in
the U.S. unless a copyright notice is included. Thus, we do not
necessarily keep eBooks in compliance with any particular paper
edition.

Most people start at our website which has the main PG search
facility: www.gutenberg.org.

This website includes information about Project Gutenberg™,

including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how
to subscribe to our email newsletter to hear about new eBooks.
Welcome to our website – the ideal destination for book lovers and
knowledge seekers. With a mission to inspire endlessly, we offer a
vast collection of books, ranging from classic literary works to
specialized publications, self-development books, and children's
literature. Each book is a new journey of discovery, expanding
knowledge and enriching the soul of the reade

Our website is not just a platform for buying books, but a bridge
connecting readers to the timeless values of culture and wisdom. With
an elegant, user-friendly interface and an intelligent search system,
we are committed to providing a quick and convenient shopping
experience. Additionally, our special promotions and home delivery
services ensure that you save time and fully enjoy the joy of reading.

Let us accompany you on the journey of exploring knowledge and

personal growth!

textbookfull.com