{"id":668,"date":"2020-12-14T03:15:15","date_gmt":"2020-12-14T03:15:15","guid":{"rendered":"https:\/\/wpmu.mau.se\/nmict202group4\/?p=668"},"modified":"2024-04-19T09:06:51","modified_gmt":"2024-04-19T09:06:51","slug":"a-heartbreaking-mouthful-imperialist-white-supremacist-capitalist-patriarchy","status":"publish","type":"post","link":"https:\/\/wpmu.mau.se\/nmict202group4\/2020\/12\/14\/a-heartbreaking-mouthful-imperialist-white-supremacist-capitalist-patriarchy\/","title":{"rendered":"A heartbreaking mouthful: Imperialist White Supremacist Capitalist Patriarchy."},"content":{"rendered":"<div id=\"fb-root\"><\/div>\r\n<p>In my previous four blog posts I spoke about <a href=\"https:\/\/wpmu.mau.se\/nmict202group4\/2020\/10\/12\/how-to-be-a-clicktivist\/\">Clicktivism<\/a>, <a href=\"https:\/\/wpmu.mau.se\/nmict202group4\/2020\/10\/22\/on-being-a-white-saviour\/\">White Saviourism<\/a>, the importance of <a href=\"https:\/\/wpmu.mau.se\/nmict202group4\/2020\/10\/26\/intersectionality-is-the-antidote\/\">intersectionality<\/a>, and finally I offered some <a href=\"https:\/\/wpmu.mau.se\/nmict202group4\/2020\/10\/27\/dos-and-donts-of-communicating-social-change\/\">Dos and Don\u2019ts<\/a> when it comes to communicating social change.<\/p>\n<p>These were mostly lighthearted posts about deeply problematic issues, all, in my opinion, connected by what Nigerian author Chimananda Ngozi Adichie calls \u201c<a href=\"https:\/\/www.ted.com\/talks\/chimamanda_ngozi_adichie_the_danger_of_a_single_story?language=en\">the danger of a single story<\/a>\u201d (2009). That is, a narrow, singular, nuance-less view on a topic, a people, or a place.<\/p>\n<p>I use bell hooks&#8217; words &#8220;Imperialist White Supremacist Capitalist Patriarchy&#8221;, and try to delve a little deeper into them all.<\/p>\n<p><strong>A Single Story<\/strong><\/p>\n<p>Adichie beautifully explained <em>The Danger of a Single Story<\/em> in her homonymous TED Talk eleven years ago. She spoke of her experience going to university in The United States, finding herself sharing a room with a girl who was surprised she could speak English and use a stove.<\/p>\n<p>\u201cShe had felt sorry for me before she saw me. Her default position toward me, as an African, was a kind of patronizing, well-meaning pity\u201d. Her roommate\u2019s single story of \u201cAfrica\u201d was of \u201ccatastrophe\u201d alone (2009).<\/p>\n<p>&nbsp;<\/p>\n<p>Clicktivism as a phenomenon and White Saviourism as an attitude are a direct result of a single-story paradigm. The single story of the literally and figuratively poor <em>other<\/em> and the white person going to a so-called <em>poor country<\/em> to do good.<\/p>\n<p>One of the reasons it is dangerous is because it does not allow for the dignity nor agency of those directly involved, the so-called recipients of aid\/development\/pity, you name it.<\/p>\n<p>&nbsp;<\/p>\n<p>This is not a new idea. Lila Abu-Lughod in her paper <em>Do Muslim Women Really Need Saving? Anthrolopological Reflections on Cultural Relativism and Its Others<\/em>, points out that by intending to \u201csave\u201d someone, you are implying that you are saving them \u201cfrom something\u201d, and \u201c<em>to<\/em> something\u201d (2002, p. 788). She questions the violence needed in this \u201ctransformation\u201d, and points out the sense of superiority that the process depends on and reinforces (pp. 788-789). This process is not exclusive to Afghani women, to which Abu-Lughod refers.<\/p>\n<p>It started in colonial times, when \u201cthe North\u201d invaded \u201cthe South\u201d in order to \u201ccivilize\u201d, \u201csave\u201d, and \u201cenlighten\u201d the \u201csavages\u201d (as well as claiming all their resources and <a href=\"https:\/\/www.theguardian.com\/world\/2015\/jun\/03\/the-man-who-was-caged-in-a-zoo\">putting them in a cage to display alongside zoo animals<\/a>).<\/p>\n<p>&nbsp;<\/p>\n<p>Legal scholar Ratna Kapur, in regards to the Catholic Church\u2019s role in development and Pope John Paul II\u2019s call for \u201creal equality in every area\u201d, notes that \u201chuman rights are a contested terrain\u201d which cannot be read linearly (Kapur, 2006, p.670). Yet the Vatican, while opposing violence against women, also seeks to \u201cpreserve the family\u201d and therefore women\u2019s traditional gender role. Real implications for the \u201cother\u201d stem from the ways the \u201cother\u201d has been discussed in the human rights discourse, which runs parallel and intertwines with the development discourse. According to Kapur, the \u201cother\u201d can be \u201ctamed and assimilated\u201d, the differences between \u201cus\u201d and \u201cthe other\u201d can either be considered natural and inevitable, or they can be erased completely, and finally, the extreme response towards \u201cthe other\u201d, as we\u2019ve seen, is \u201cincarceration, internment or even annihilation\u201d, to thwart the threat it presents, (2006, p. 670) real or perceived as it may be.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>White Saviours<\/strong><\/p>\n<p>Teju Cole, who coined the term White-Saviour Industrial Complex in his essay on the topic, said, \u201cAfrica has provided a space onto which white egos can conveniently be projected. It is a liberated space in which the usual rules do not apply: a nobody from America or Europe can go to Africa and become a godlike savior or, at the very least, have his or her emotional needs satisfied\u201d (2012).<\/p>\n<p>&nbsp;<\/p>\n<p>Elisabeth Smith Cooney-Petro explains in her thesis <em>Branding White Saviorism: The Ethics and Irony of Humanitarian Discourse on Instagram<\/em>, in relation to American Peace Corps volunteers (PCVs), \u201cPCVs are performing the role of humanitarian for themselves as much as they are for the spectator.\u201d (2019, p. 41). She continues, \u201cUnlike [George] Yancy\u2019s white gaze, which fears the racialized Other, or the colonial gaze, which acts to conquer or exoticize the Other, the white savior gaze perpetuates a na\u00efve innocence and belief in one\u2019s good intentions to justify the practice of photographing the Other and doing so for one\u2019s own self-branding purposes\u201d. (p.63).<\/p>\n<p>&nbsp;<\/p>\n<p><strong>Consuming strangers<\/strong><\/p>\n<p><a href=\"https:\/\/www.instagram.com\/barbiesavior\/?hl=en\">Barbie Saviour<\/a>, the Instagram account that inspired much of my post on White Saviourism, demonstrates Cooney-Petro\u2019s findings. Although non-consensual photographs are just part of the bigger picture that is White Saviourism, they play a role in perpetuating stereotypes, including that of the White Saviour. These images are somehow self-legitimizing, ensuring their own continuation across new waves of PCV recruits, as well as non-formal types of volunteering and working overseas.<\/p>\n<p>&nbsp;<\/p>\n<p>Cooney-Petro further explores the PCVs\u2019 penchant to post photos of themselves wearing \u201clocal\u201d clothing, in order to \u201cassimilate (\u2026) <em>as<\/em> the Other\u201d (pp.62-63). \u201cThe privileged, entitled positionality of the volunteer is overlooked because of the compassionate willingness to become <em>like <\/em>the Other, believing equality can be established by such a simple, performative act\u201d (p. 43). The same can be said of contemporary fashion photo shoots. bell hooks spoke of this in the 1980s regarding a fashion catalogue featuring Egypt as a \u201clandscape of dreams, and its darker-skinned people background, scenery to highlight whiteness\u201d (1987, p.28). hooks calls it \u201cimperialist nostalgia\u201d (p.29), a longing to be like the Other, an attraction to the so-called primitive, which erases \u201cracial, cultural, political, and societal relations of power\u201d (Cooney-Petro, p.62-63).<\/p>\n<p>&nbsp;<\/p>\n<p>Sara Ahmed further talks of \u201cconsuming strangers\u201d argues that the movement of images playing with the idea of \u201cotherness\u201d and \u201cdifference\u201d across borders both reproduces and \u201cthreaten[s] the imaginary boundaries between social or racial groups\u201d (2000, p. 116). Therefore the other, or \u201cstranger\u201d, \u201cbecomes a fetish\u201d through the consumer culture and the commodification of \u201crepresentations of difference\u201d (Ahmed, 2000, pp. 115-116). If this was true when she penned these words in the year 2000, it has grown exponentially in the last 20 years.<\/p>\n<p>&nbsp;<\/p>\n<p>What Cooney-Petro, Cole, and Ahmed describe is the same phenomenon Lilie Chouliaraki calls \u201cegoistic altruism\u201d, which \u201cexplicitly situates the pleasures of the self at the heart of moral action\u201d (p. 4). If humanitarianism is in fact a \u201cliberal idea born out of capitalism\u201d (Chouliaraki p. 5), the prospects are risky due to these phenomena taking place within an \u201ceconomy of scarcity\u201d. When organisations are competing for limited funds, they will tend to bow down to the demands of western donors, rather than the priorities in the country served (p. 6), meaning \u201cthe least fortunate [are] getting the least attention\u201d (Barnett and Weiss, 2008, p.34, as cited by Chouliaraki, p.6).<\/p>\n<p>&nbsp;<\/p>\n<p>One of the issues with female white saviourism in particular, is that &#8211; in the case of celebrities such as Angelina Jolie, Nicole Kidman, Stacey Dooley, which I discussed in blog about White Saviourism\u2013 the message sent to the viewing public is that the reason these women can make such a difference in the world is that they\u2019re white, beautiful, and accomplished (in fields other than development) \u2013 and not because of a keen interest or knowledge of a situation (Hopkins, 2018). This, and the commodification of strangers described by Ahmed, is echoed in Cooney-Petro\u2019s observations of PCVs\u2019 instagram accounts.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>But, why?<\/strong><\/p>\n<p>It makes no sense for anyone to keep propping up patriarchal systems. They harm both genders and gender non-conforming people. So why do systems such as patriarchy, imperialism, white supremacy, and capitalism persist and why do (some of these) continue to be pursued by developing nations? hooks believes women play a substantial role in the continuation of patriarchy (and no doubt we do for imperialism, white supremacy, and capitalism itself). She attributes women voting for personalities like Trump to the \u201ctantalizing force and seduction\u201d of money (2017).<\/p>\n<p>\u201cBecause: money!\u201d is an easy answer to the question, but of course is a simplification. The answer to the \u201cwhy\u201d of all this is far too complex for me to address here, but I will offer some of Robin Di Angelo\u2019s words; white guilt, fear, anger and the fragility of white people when it comes to talking about race and racism.<\/p>\n<p>&nbsp;<\/p>\n<p>Di Angelo (2018) identifies issues such as \u201cthe racist = bad \/ not racist = good binary\u201d (p. 100), the simplification of racism: \u201cpeople just need to\u2026\u201d (p. 134), so-called \u201creverse-racism\u201d (p. 135), as well as a \u201cdeep investment in a system that benefits us and that we have been conditioned to see as fair\u201d and \u201ca deep cultural legacy of anti-black sentiment\u201d (p.100). These are only a few of the often-internalized issues that need addressing in order to \u201cfix\u201d the issue of racism and they are all applicable to communication for social change as well as development work itself.<\/p>\n<p>&nbsp;<\/p>\n<p>Swap \u201cracist\u201d for \u201cwhite savior\u201d, add in the fact that development workers and scholars are unlikely to admit \u2013or even be aware \u2013 that they are likely to have committed the sin of white saviourism, and it becomes evident.<\/p>\n<p>What about the simplification of complex issues: \u201cpeople just need to\u2026\u201d. The same desire to \u201cfix\u201d a complex situation with a single action solution has undoubtedly been said in NGO boardrooms, casual conversations amongst \u201cexpats\u201d at a drinking hole.<\/p>\n<p>Not to mention, the salary differences between national and international staff in development contexts is a prime example of a collective \u201cdeep investment in a system that benefits us and that we have been conditioned to see as fair\u201d.<\/p>\n<p>&nbsp;<\/p>\n<p>This is where critical thinking comes in. If we question the present state of affairs, especially our own, we can begin to understand the harm we\u2019ve done \u2013 and continue to do, both individually and collectively.<\/p>\n<p>I mean, literally question yourself:<\/p>\n<p>Am I racist? Am I anti-racist? Do I notice racial stereotyping in movies, conversations, even the news? Do I laugh at racist jokes? Do I call out racist terms, objects, and assumptions when I witness them? Why or why not?<\/p>\n<p>[For extra points, play swap-the-word by replacing the word \u201cracist\u201d with any of the following: patriarchal, misogynist, anti-feminist, xenophobic, ableist, islamophobic, homophobic, anti-Semitic\u2026]<\/p>\n<p>How do I participate in the continuation of patriarchy, consumerism, and other systems that are damaging to people and the planet?<\/p>\n<p>Am I being a white savior by writing about white saviourism?<\/p>\n<p>Am I nothing more than a Clicktivist myself?<\/p>\n<p>What am I willing to actually do to change things?<\/p>\n<p>What kind of rhetoric was I immersed in whilst growing up? Did I absorb and internalize it?<\/p>\n<p>&nbsp;<\/p>\n<p>Perhaps these are difficult questions to answer sincerely, but they are important, even more so for those of us working in social change or development. Some of our prejudices and\/or beliefs will remain; being aware of them is key to ensuring we do no harm. As Audre Lorde said, \u201cOnly by learning to live in harmony with your contradictions can you keep it all afloat\u201d (Wallace-Sanders, 2002, p.67).<\/p>\n<p>&nbsp;<\/p>\n<p><strong>Reflections<\/strong><\/p>\n<p>The blog experiment was both a challenge and a thrill for me. Having long avoided publishing much at all online and feeling pressure to \u201cperform\u201d for a \u201cpublic\u201d, I resorted to one of my favourite coping mechanisms: humour.<\/p>\n<p>Lucky for me, it worked. I\u2019ll gladly claim my Clicktivism post\u2019s high popularity as anecdotal evidence of that.<\/p>\n<p>Humour, especially observational comedy, is of course not just a coping mechanism to dissolve tense feelings. It is also a friendly(er), intellectually ergonomic, sometimes subtle way to approach topics that are in fact hugely complex and problematic.<\/p>\n<p>And little did I know, one of my favourite authors, bell hooks, spoke of the importance of humour in discussing feminism, which I was delighted to come across whilst researching for this post. In an <a href=\"https:\/\/opinionator.blogs.nytimes.com\/2015\/12\/10\/bell-hooks-buddhism-the-beats-and-loving-blackness\/\">interview with Yancy<\/a> (2015), she said \u201cHumor is essential to the integrative balance that we need to deal with diversity and difference and the building of community.\u201d<\/p>\n<p>&nbsp;<\/p>\n<p>I do not yet know how this exercise fits into my professional or academic writing practice, but as I navigate it all, I will read more, reflect more, have more meaningful conversations, and when I write, I will be sure to insert humour wherever possible (and appropriate), because I wholeheartedly agree with hooks (2015): \u201cWe cannot have a meaningful revolution without humor\u201d.<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p><strong>References<\/strong><\/p>\n<p>Abu-Lughod, L. (2002). Do Muslim Women Really Need Saving? Anthropological Reflections on Cultural Relativism and Its Others.\u00a0<em>American Anthropologist,<\/em>\u00a0<em>104<\/em>(3), 783-790.<\/p>\n<p><a href=\"https:\/\/www.ted.com\/talks\/chimamanda_ngozi_adichie_the_danger_of_a_single_story?language=en\">Adichie, Chimamanda (2009) <em>The Danger of a Single Story, <\/em>TED\u00a0<\/a><\/p>\n<p>Ahmed, Sara (2000) <em>Strange Encounters: Embodied Others in Post-Coloniality<\/em>. Routledge.<\/p>\n<p>Chouliaraki, Lilie (2013) <em>The Ironic Spectator: Solidarity in the Age of Post Humanitarianism<\/em>. Cambridge: Polity Press.<\/p>\n<p><a href=\"https:\/\/www.theatlantic.com\/international\/archive\/2012\/03\/the-white-savior-industrial-complex\/254843\/\">Cole, Teju (2012, 21 March), <em>The White-Savior Industrial Complex<\/em>, The Atlantic\u00a0<\/a><\/p>\n<p>Cooney-Petro, Elizabeth Smith (2016) <em>Branding White Saviorism: The Ethics and Irony of Humanitarian Discourse on Instagram<\/em> . Theses &#8211; ALL. 316.<\/p>\n<p>DiAngelo, Robin J. (2018)\u00a0<em>White Fragility: Why It&#8217;s so Hard for White People to Talk About Racism<\/em>. Boston: Beacon Press.<\/p>\n<p>hooks, bell (1992), <em>Black Looks: Race and Representation<\/em>, Boston: South End Press.<\/p>\n<p>Hopkins, S. (2018) UN celebrity \u2018It\u2019 girls as public relations-ised humanitarianism, International Communication Gazette 80:3, 273-292<\/p>\n<p>Kapur, Ratna (2006) &#8220;Human Rights in the 21st Century: Take a Walk on the Dark Side&#8221; 28(4) <em>Sydney Law Review<\/em> 665<\/p>\n<p>Newkirk, Pamela (2015, 3 June), <em>The man who was caged in a zoo,<\/em> The Guardian<\/p>\n<p><a href=\"https:\/\/www.youtube.com\/watch?v=PErPxdEBdn8\">St. Norbert College (2017, 11 April), <em>\u201cFeminist Future: Mutual Dialogue\u201d featuring bell hooks, George Yancy and Harry Brod<\/em><\/a><\/p>\n<p>Wallace-Sanders, Kimberly (2002)\u00a0<em>Skin Deep, Spirit Strong: The Black Female Body in American Culture<\/em>, University of Michigan Press.<\/p>\n<p><a href=\"https:\/\/opinionator.blogs.nytimes.com\/2015\/12\/10\/bell-hooks-buddhism-the-beats-and-loving-blackness\/\">Yancy, George (2015, 10 December) <em>bell hooks: Buddhism, the Beats and Loving Blackness<\/em>, The New York Times\u00a0<\/a><\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>In my previous four blog posts I spoke about Clicktivism, White Saviourism, the importance of intersectionality, and finally I offered some Dos and Don\u2019ts when it comes to communicating social change. These were mostly lighthearted posts about deeply problematic issues, all, in my opinion, connected by what Nigerian author Chimananda &hellip;<\/p>\n","protected":false},"author":29,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[27,58,71,3,29,50,77,10,18,26],"tags":[],"class_list":["post-668","post","type-post","status-publish","format-standard","hentry","category-clicktivism","category-colonialism","category-com4dev","category-digital-activism","category-discourse","category-media-bias","category-social-class","category-social-media-activism","category-social-movements","category-systemic-racism"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.1.1 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\r\n<title>A heartbreaking mouthful: Imperialist White Supremacist Capitalist Patriarchy. | The ABC of Communication for Social Change<\/title>\r\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\r\n<link rel=\"canonical\" href=\"https:\/\/wpmu.mau.se\/nmict202group4\/2020\/12\/14\/a-heartbreaking-mouthful-imperialist-white-supremacist-capitalist-patriarchy\/\" \/>\r\n<meta property=\"og:locale\" content=\"en_US\" \/>\r\n<meta property=\"og:type\" content=\"article\" \/>\r\n<meta property=\"og:title\" content=\"A heartbreaking mouthful: Imperialist White Supremacist Capitalist Patriarchy. | The ABC of Communication for Social Change\" \/>\r\n<meta property=\"og:description\" content=\"In my previous four blog posts I spoke about Clicktivism, White Saviourism, the importance of intersectionality, and finally I offered some Dos and Don\u2019ts when it comes to communicating social change. 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