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The current era of scholarship about race has moved beyond just focusing on racial “minorities” to include Whites and their role in race relations. By definition, if there is a “race problem,” there must be more than one group involved. This shift in viewpoint has focused on what is termed the “other side of racism”: White privilege. White privilege refers to the series of advantages that come to White Americans in their daily lives because, typically, they have been free of the labeling, stereotyping, and discrimination, past and present, that people of color experience. If there are racial groups that face discrimination, there must be a group (or groups) that benefit from such a social arrangement, by this reasoning. This entry looks at the perspectives put forward by scholars in the area of White privilege.

Why has it taken scholars so long to focus on what they call “the other side of racism”? Some have asserted that academics themselves are subject to prejudices and biases. A significant part of the explanation, however, may pertain to the fact that privilege, by design, is invisible. Many White people do not recognize the existence, much less the benefits and privilege, of being White.

Peggy McIntosh, one of the prominent academic theorists in this area, argues that White privilege is an “invisible knapsack” of unearned privileges that remain invisible, despite conferring advantage. White people are taught to not question this social system, which bestows benefits upon them. To question this system, she contends, is to acknowledge at a minimum that the privileged really do not live in a meritocracy.

Understanding Privilege

How do scholars describe race privilege in U.S. society? First, they point out that society has a racial hierarchy, such that racial minorities are systematically disadvan-taged, while Whites are systematically advantaged. However, that racial hierarchy coexists with multiple other hierarchies, most significantly those based upon class, sex, sexual orientation, and age, to name but a few. Within all status hierarchies, there are dominant and subordinate groups, advantaged and disadvantaged groups. Thus, an impoverished White woman, hearing her existence described as “privileged,” may find that difficult to see. The disadvantages associated with her social class and her gender are much more obvious to her, and, indeed, privilege is somewhat relative. Researchers note that people can be oppressors within one status hierarchy, while in others they may be disadvantaged. And more than likely, most people are both at some time or another. White privilege is not always intentional, according to this research perspective; most White people do not think of themselves as being oppressive.

Second, scholars of White privilege note that White privilege shares some similarities with but is still different from White racism. With White privilege, White people are unconscious beneficiaries of this status hierarchy. White racism may refer not only to White people who are explicitly racist in their thoughts or behaviors but also to societal power relations and to an institutionalized system of privilege and oppression. In this view, privilege is part of that racist system, whether or not the beneficiaries acknowledge it to be so.

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