Identities Journal Blog
  • Home
  • About
    • About Identities
    • Identities Collection
    • Latest Articles
    • Special Issues
    • Open Access Articles
    • Most Read Articles
    • Most Cited Articles
  • Identities Blog
    • Blog Collection
    • About Our Blog
    • Blog Categories >
      • Anti-racism
      • Culture
      • Decoloniality
      • Ethnicity
      • Migration
      • Race
      • Commentaries
      • COVID-19 Blog Series
      • COVID-19 Symposium
      • More Blogs
    • Blog Series >
      • COVID-19 Blog Collection
      • Call for COVID-19 Commentaries
  • Events
    • Upcoming Events >
      • Fireside Chat with Prof Nicola Rollock
    • Past Events >
      • Race and Class
      • W. E. B. Du Bois and his Strange Synthesis of Spirituality and Sociology
      • Decolonizing Politics Symposium
      • The Subject of Decolonization: Literary Critical Insights
  • Contact
    • Subscribe for Updates
  • Home
  • About
    • About Identities
    • Identities Collection
    • Latest Articles
    • Special Issues
    • Open Access Articles
    • Most Read Articles
    • Most Cited Articles
  • Identities Blog
    • Blog Collection
    • About Our Blog
    • Blog Categories >
      • Anti-racism
      • Culture
      • Decoloniality
      • Ethnicity
      • Migration
      • Race
      • Commentaries
      • COVID-19 Blog Series
      • COVID-19 Symposium
      • More Blogs
    • Blog Series >
      • COVID-19 Blog Collection
      • Call for COVID-19 Commentaries
  • Events
    • Upcoming Events >
      • Fireside Chat with Prof Nicola Rollock
    • Past Events >
      • Race and Class
      • W. E. B. Du Bois and his Strange Synthesis of Spirituality and Sociology
      • Decolonizing Politics Symposium
      • The Subject of Decolonization: Literary Critical Insights
  • Contact
    • Subscribe for Updates

Looking as white

19/5/2021

0 Comments

 
Picture
In an age defined by hyper-visibility made possible by always-on digital media, brought to our fingertips by the smartphone, we are regularly fed images of (often extreme) racial violence. The circulation of the long eight minutes and forty-six seconds of George Floyd’s murder by Minneapolis police officer, Derek Chauvin, in May last year reinvigorated a movement across the Global North, against the disposability of Black lives. However, there is no simple way to untangle the dilemma that there is a seeming need to witness the death of a Black person to trigger a response. As LeRon Barton wrote, ‘watching Black men being beaten on video is the new lynching postcard.’

Despite the energy unleashed by the Black Lives Matter protests of 2020, it is not surprising that many antiracists remain sceptical about the lasting commitment of those momentarily inspired by the uprising. Will 2020’s #BLM moment be superseded by a return to scrolling through images of racial violence to which we seem increasingly immune?

These questions animate my Identities article, ‘Looking as white: anti-racism apps, appearance and racialized embodiment’, which looks at mobile apps for reporting on and educating about racism. As mobile technology is such a part of our everyday experience, it can clearly be a powerful tool for pedagogy. This is the aim of one of these apps, the Australian-based Everyday Racism app. The app encourages ‘bystanders’ to learn about the experiences of people of colour and Aboriginal people who face racism in their daily lives. It uses gamification to deliver text and video messages to app users about these experiences in the aim of building empathy and encouraging what Australian racism researchers call ‘bystander antiracism’ (a strange appropriation of a concept used to describe those who stood by and did nothing during the Nazi deportation of the Jews). 
The game is built around four characters that the user can play being: an Aboriginal man, a male Indian student, a hijab-wearing Muslim woman, and ‘Yourself’, a faceless, and hence raceless and genderless, avatar. Despite the ongoing colonial setting of Australia in which the app was developed and to which it is targeted, it does tell us who ‘Yourself’ is. Given that ‘bystander antiracism’ targets white people to take a stand against racism in public, ‘Yourself’ denotes an unproblematised whiteness.
​
The app makes the victims of racism hyper-visible, while those who benefit from the structures of racial whiteness – ‘Yourself’ – do not need to be seen. The Everyday racism app is a good example of what the psychoanalyst Derek Hook, building on the work of Frantz Fanon and Chabani Manganyi, calls the difference between ‘embodied absence’ and ‘disembodied presence’. The racialised characters in the app are embodied, but their thoughts, feelings and views about how to fight racism remain unknown. Meanwhile ‘Yourself’ is disembodied, but it is its opinions and agency that are sought. Under this vision, only whiteness can recognise, define and overturn racism. The app conceives antiracism as an individual moral conscience triggered into action by the consumption of the Other’s trauma. However, as Black and other racialised activists have been saying long before the advent of digital media and Black Lives Matter, or indeed the mobile app, witnessing violence and death can not only be disabling because we become inured to it, but it can also lead to the dehumanisation which racial logic produces.

To conclude, an antiracism that fixates on the individual both as victim and as problem-solver is one which sidesteps the material conditions that produce colonial-racial rule in societies like Australia and elsewhere. With the lessons of last year's uprisings in mind, we should be wary of digital solutionism oriented towards the personal phone in one’s pocket and think together about whether and how mobile technology can be put to use in the collective aim of overturning global white supremacy as a system of exploitation and rule.

Blog post by Alana Lentin, Western Syndey University, Australia

Read the full article: Lentin, Alana. Looking as white: anti-racism apps, appearance and racialized embodiment. Identities: Global Studies in Culture and Power. DOI: 10.1080/1070289X.2019.1590026
0 Comments

Your comment will be posted after it is approved.


Leave a Reply.


    Blog Categories

    All
    Activism
    Anti-racism
    Asylum Seekers
    Belonging
    Black Lives Matter
    Blackness
    Borders
    Boundary Work
    Cities
    Citizenship
    Colonialism
    Commentaries
    Conflict
    Cosmopolitanism
    Covid-19
    Cultural Memory
    Culture
    Decoloniality
    Diaspora
    Discrimination
    Displacement
    Diversity
    Ethnic Boundaries
    Ethnic Identity
    Ethnicity
    Exile
    Far Right
    Gender
    Global South
    Identity
    Immigration
    Indigenous
    Integration
    Intersectionality
    Islamophobia
    Justice
    Kinship
    Marginalisation
    Migration
    Multiculturalism
    National Identity
    Nationalism
    Nationhood
    Nativism
    Othering
    Policing
    Populism
    Postcolonial
    Race
    Racial Identity
    Racialisation
    Racism
    Radicalism
    Refugees
    Religion
    Resistance
    State Racism
    Stereotyping
    Stigmatisation
    Subjectivity
    Transnationalism
    Victimhood
    Whiteness


    Blog Collection

    March 2023
    February 2023
    January 2023
    December 2022
    November 2022
    October 2022
    September 2022
    August 2022
    July 2022
    June 2022
    May 2022
    April 2022
    March 2022
    February 2022
    January 2022
    December 2021
    November 2021
    October 2021
    September 2021
    August 2021
    July 2021
    June 2021
    May 2021
    April 2021
    March 2021
    February 2021
    January 2021
    December 2020
    November 2020
    October 2020
    September 2020
    August 2020
    July 2020
    June 2020
    May 2020
    April 2020
    March 2020
    February 2020
    January 2020
    December 2019
    November 2019
    October 2019
    September 2019
    August 2019
    July 2019
    June 2019

Explore Identities at tandfonline.com/GIDE