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The language of violence that many whites use to describe anti-racist endeavors is not without significance, as it is another example of how white fragility distorts reality.

The goal of my work is to make visible the inevitable racist assumptions held, and patterns displayed, by white people conditioned from living in a white supremacist culture.

One way that whites protect their positions when challenged on race is to invoke the discourse of self-defense. Through this discourse, whites characterize themselves as victimized, slammed, blamed, and attacked.

We whites who position ourselves as liberal often opt to protect what we perceive as our moral reputationsrather than recognize or change our participation in systems of inequity and domination.

I have spent years studying what it means to be white in a society that proclaims race meaningless, yet is deeply divided by race.

Like a nontechnical user trying to understand a technical problem, our racial illiteracy limits our ability to have meaningful conversations about race.

Mainstream dictionary definitions reduce racism to racial prejudice and the personal actions that result. But this definition does little to explain how racial hierarchies are consistently reproduced.

In the U.S., while individual whites might be against racism, they still benefit from their group's control. Yes, an individual person of color can sit at the tables of power, but the overwhelming majority of decision-makers will be white. Yes, white people can have problems and face barriers, but systematic racism won't be one of them.

A fundamental but very challenging part of my work is moving white people from an individual understanding of racism - i.e. only some people are racist and those people are bad - to a structural understanding.

While having friends of color is better than not having them, it doesn't change the overall system or prevent racism from surfacing in our relationships. The societal default is white superiority, and we are fed a steady diet of it 24/7. To not actively seek to interrupt racism is to internalize and accept it.

As part of my work, I teach, lead and participate in affinity groups, facilitate workshops, and mentor other whites on recognizing and interrupting racism in our lives.

Many of us actively working to interrupt racism continually hear complaints about the 'gotcha' culture of white anti-racism. There is a stereotype that we are looking for every incident we can find so we can spring out, point our fingers, and shout, 'You're a racist!'

Most white people cannot answer the question, 'What does it mean to be white?' with any depth or complexity.

If I have no idea how my race shapes me, I am probably not going to be open to any feedback about how your race shapes you.

For a lot of white people, just suggesting that being white has meaning will trigger a deep, defensive response. And that defensiveness serves to maintain both our comfort and our positions in a racially inequitable society from which we benefit.

There's a lot of ways that white women undermine women of color, and black women in particular.

In aversive racism, the concept of racism is abhorrent to that person. But they're filled with racist conditioning and bias, as we all are. Because that conflicts with their identity as good people, they suppress it and are even more in denial about it. They are even more likely to erupt in defensiveness if it gets called out.

You have to be in accountable relationships across race. Accountable means that they're authentic, they're sustained, and that you do talk about racism, and you are able to be given feedback.

I have found that the only way to give feedback without triggering white fragility is not to give it at all.

The most effective adaptation of racism over time is the idea that racism is conscious bias held by mean people.

People of color understand what it means to be white more than I ever will.

White people are very wily when it comes to race. We will do everything that we can to get out from under the idea of race.

White consciousness is deeply anti-black, and that's for progressives and conservatives.

There is no human objectivity.

Human beings can only make sense of the world through the lens they were socialized to make sense of it through.

White fragility is a state in which even a minimum amount of racial stress becomes intolerable, triggering a range of defensive moves.

Whiteness is dynamic, relational, and operating at all times and on myriad levels. These processes and practices include basic rights, values, beliefs, perspectives and experiences purported to be commonly shared by all but which are actually only consistently afforded to white people.

White fragility doesn't always manifest in overt ways; silence and withdrawal are also functions of fragility.

Most people, certainly faculty, believe that if they're for social justice, it's automatically integrated into whatever they do.

It became clear over time that white people have extremely low thresholds for enduring any discomfort associated with challenges to our racial worldviews.

Until white people understand that racism is embedded in everything, including our consciousness and socialisation, then we cannot go forward.

We have always policed the bodies of people of color, and black people in particular. The Jim Crow South is a classic example. White flight in the North. School segregation. Gerrymandering.

I do atypical work for a white person, which is that I lead primarily white audiences in discussions on race every day, in workshops all over the country. That has allowed me to observe very predictable patterns. And one of those patterns is this inability to tolerate any kind of challenge to our racial reality.

This is one of the most effective adaptations of racism over time - that we can think of racism as only something that individuals either are or are not 'doing.'

For white people, their identities rest on the idea of racism as about good or bad people, about moral or immoral singular acts, and if we're good, moral people, we can't be racist - we don't engage in those acts.

One of the things I try to work with white people on is letting go of our criteria about how people of color give us feedback. We have to build our stamina to just be humble and bear witness to the pain we've caused.

White people in North America live in a social environment that protects 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.

The antidote to white fragility is ongoing and lifelong and includes sustained engagement, humility, and education.

I grew up poor and white. While my class oppression has been relatively visible to me, my race privilege has not. In my efforts to uncover how race has shaped my life, I have gained deeper insight by placing race in the center of my analysis and asking how each of my other group locations have socialized me to collude with racism.

Racism has two primary functions: the oppression of people of color, which most people recognize, but also the simultaneous elevation of white people. You can't hold one group down without lifting the other up.

As white people in this society, we are socialized from the time that we're born to see ourselves as superior, to see white people and things associated white people as superior. At the same time, I'm encouraged to never admit to that. I'm taught that racism is very bad and immoral.

One of the most important misunderstandings for white people to get over to move forward is this idea that racism is a good-bad proposition - that if we're good we can't be part of it, that being uncomfortable means you're a terrible person. We have to let go of that and understand it as a system we all live in.

I don't believe it's humanly possible to be free of bias.

While everyone has racial bias, I reserve the word 'racist' to describe the bias that white people have - our collective bias is backed by institutional power.

The question that white people need to ask ourselves is not if we were shaped by the forces of racism, but how.

The default of our society is the reproduction of racial inequality. I mean, that's what it does; that's what it's been doing for hundreds of years.

I think our everyday coded language around 'good neighborhoods' and 'bad neighborhoods' is what allows for tremendous violence to happen... When you label a neighborhood 'bad' and avoid it, then you don't know and don't see what goes on there. And there's no human face to interrupt that narrative.

This is what I have learned: Any white person living in the United States will develop opinions about race simply by swimming in the water of our culture. But mainstream sources - schools, textbooks, media - don't provide us with the multiple perspectives we need.

While individual whites may be against racism, they still benefit from the distribution of resources controlled by their group.

One cannot understand how racism functions in the U.S. today if one ignores group power relations.

Most whites live, grow, play, learn, love, work and die primarily in social and geographic racial segregation. Yet, our society does not teach us to see this as a loss. Pause for a moment and consider the magnitude of this message: We lose nothing of value by having no cross-racial relationships.

As a social concept, 'white' is profound in its meaning. It means people who either come from or appear to come from Europe, but it's necessarily a construct of oppression.

What I do used to be called 'diversity training,' then 'cultural competency' and now, 'anti-racism.' These terms are really useful for periods of time, but then they get coopted, and people build all this baggage around them, and you have to come up with new terms, or else people won't engage.

Denying that race matters is irrational in the face of segregation and all of the other forms of obvious racial inequity in society... Maintaining this denial of reality takes tremendous emotional and psychic energy.

Although racism does, of course, occur in individual acts, these acts are part of a larger system that we all participate in. The focus on individual incidences prevents the analysis that is necessary in order to challenge this larger system.

Whites have not had to build the cognitive or affective skills or develop the stamina that would allow for constructive engagement across racial divides.

Whites often respond defensively when linked to other whites as a group or 'accused' of collectively benefiting from racism, because as individuals, each white person is 'different' from any other white person and expects to be seen as such.

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