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White racial identity refers to how White people conceptualize their sense of self as members of the White race. A person's racial identity is influenced by a complex mixture of environmental forces (e.g., familial attitudes, geography), individual attributes (e.g., cognitive development), and personal life experiences. For many White individuals, an extremely influential aspect of racial identity is being a member of the numerical majority and the socioeconomic and political dominant group. White racial identity models have been created as a way to understand how White people could escape the effects of living in a racist society. Two theorists who are most connected with White racial identity development are Janet Helms and Rita Hardiman. Both began their work within the same 5-year period (1979–1984) but did so independently. Both models propose a progression toward a personal responsibility and abandonment of racism. The discussion here focuses mostly on the work of Helms because she has attempted to verify the model through empirical research.

Though initially considered a stage theory, whereby a person moves through a linear process of increased acknowledgement of racism and consciousness, Helms replaced her initial concept of “stage” with “statuses” to better communicate that people can act and have attitudes at all levels simultaneously but have one status from which to behave most comfortably.

Progression Through Helms's White Racial Identity Development

According to Helms, there are two phases of White racial identity development: overcoming racism and developing a positive sense of self as a White person. The statuses in the abandoning racism phase are contact, disintegration, and reintegration. The statuses of pseudo independence, emersion, and autonomy lead one to a positive sense of self as a White person.

Contact

Contact is the status of White people who are becoming aware that different racial groups exist. Depending on where an individual lives, this could occur at a very young age or not until early adolescence. Television has allowed White people in secluded areas to become more aware of people of other racial groups at an earlier age than in the past. Racial naïveté could be a simple description of contact. Even if people realize that people of other races exist, people in contact do not believe that there are consequences of belonging to a particular racial group. Common contact statements include, “I'm color blind,” “I don't see race,” or “I belong to the human race.” All the while, this person is benefiting from racism. Consequently, this person remains satisfied with the racial status quo and judges people of color according to White cultural criteria. The longer the person remains segregated from people of color, the longer he or she will be most comfortable in acting from a contact perspective.

Disintegration

Through socialization with people of color, White people usually discover that not all people are treated equally and that differences in treatment are often determined by racial group. For example, a White person may notice how often a colleague of color is stopped for speeding, asked to speak on behalf of his or her race, or singled out because of his or her race. The person may begin to feel guilty and anxious about such realizations. As these negative feelings increase, White individuals may attempt to alleviate the guilt and anxiety by avoiding any occasion to witness these inequities or by beginning to blame people of color for them. Moreover, the desire to be accepted by one's own White racial group influences one's racial belief system.

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