White people enjoy a deeply internalized, largely unconscious sense of racial belonging in U.S. society27. This racial belonging is instilled via the whiteness embedded in the culture at large. Everywhere we look, we see our own racial image reflected back to us – in our heroes and heroines, in standards of beauty, in our role-models and teachers, in our textbooks and historical memory, in the media, in religious iconography including the image of god himself, etc. In virtually any situation or image deemed valuable in dominant society, whites belong. Indeed, it is rare for most whites to experience a sense of not belonging, and such experiences are usually very temporary, easily avoidable situations. Racial belonging becomes deeply internalized and taken for granted. In dominant society, interruption of racial belonging is rare and thus destabilizing and frightening to whites.

Whites consistently choose and enjoy racial segregation. Living, working, and playing in racial segregation is unremarkable as long as it is not named or made explicitly intentional. For example, in many anti-racist endeavors, a common exercise is to separate into caucus groups by race in order to discuss issues specific to your racial group, and without the pressure or stress of other groups’ presence. Generally, people of color appreciate this opportunity for racial fellowship, but white people typically become very uncomfortable, agitated and upset - even though this temporary separation is in the service of addressing racism. Responses include a disorienting sense of themselves as not just people, but most particularly white people; a curious sense of loss about this contrived and temporary separation which they don’t feel about the real and on-going segregation in their daily lives; and anxiety about not knowing what is going on in the groups of color. The irony, again, is that most whites live in racial segregation every day, and in fact, are the group most likely to intentionally choose that segregation (albeit obscured in racially coded language such as seeking “good schools” and “good neighborhoods”). This segregation is unremarkable until it is named as deliberate – i.e. “We are now going to separate by race for a short exercise.”I posit that it is the intentionality that is so disquieting – as long as we don’t mean to separate, as long as it “just happens” that we live segregated lives, we can maintain a (fragile) identity of racial innocence.

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