In the United States and Canada, the first Monday of September is a federal holiday, Labor Day. Originally celebrated in New York City’s Union Square in 1882, Labor Day was organized by unions as a rare day of rest for the overworked during the Industrial Revolution. Kenneth C. Davis illustrates the history of Labor Day from Union Square to today.
Things Every College Professor Hates
It is important for all of us to understand that people do not simply live in a society but in a society within a set of diverse intersections: race,class, sex, gender, ability, and so on. Often we don’t tend to see or think about these intersections but that doesnot mean that they do not affect our life chances. Well, we may not think about them but these intersections often advantage some people at the expense of others.
Let’s have a very good look at them!
The center of the wheel below represents internal dimensions that are usually most permanent or visible. The outside of the wheel represents dimensions that are acquired and change over the course of a lifetime. The combinations of all of these dimensions influence our values, beliefs, behaviors, experiences and expectations and make us all unique as individuals.
Questions for thought-shower!
1. By going round the wheel, can you describe yourself?
2. What if one thing on the inner wheel changed for you?
3. Combining both wheels, the inner and the outer, describe one person, say, X, who has the most advantages in our society and another person, say, Y, who has got the least advantages possible. Try to locate your own status as you compare yourself with X & Y. Write few sentences on your finding.
4. Why does a drop of blood make you Black, when it takes a full-blooded great-great
grandparent to make you Native American?
5. Why I am a “normal, maybe cool” person as I use my specs while my friend is “disabled” as he uses his wheelchairs?”
Can you answer all of the questions above? For help, see how Allan G. Johnson in his book Privilege, Power, and Difference respond to the first question:
Starting in the hub, I’m male, English-Norwegian (as far as I know), white (also as far as I know), fifty-nine years old, heterosexual, and non-disabled (so far). In the outer ring, I’m married, a father and grandfather, and a middle-class professional with a Ph.D. I’ve lived in New England for most of my life, but I’ve also lived in other countries. I have a vaguely Christian background, but if I had to identify my spiritual life with a particular tradition, I’d lean more toward Buddhism than anything else. I served a brief stint in the Army reserves.
After checking Allan’s take, I think you know how to describe yourself. Do it!
Also, respond to questions 2-5.
Finally, can you add ONE thought-provoking question?
(Questions 4& 5 are examples of question you should add in your weekly REFQ!
However, you can always come up with your own variation but that should be precise and thought-provoking)
Read the articles below:
Now, make comment on the material benefit of white privilege.
Watch (A) the video and read (B) LGBTQIA Dictionary and also, (C) a note on the difference between transsexual,inter-sexual and transgender people.
Now in the comment box, ask question(s) about the issues covered, on ideas, concepts, topics, issues not necessarily clear to you.
(B) LGBTQIA DICTIONARY
Affectional Orientation: The deep-seated direction of one’s emotional, intellectual and social affinity. It is on a continuum and not a set of absolute categories. Some aspects of affectional orientation tend to change over time, while other aspects remain relatively consistent.
Agendered: Used interchangeably with ‘gender-neutral,’ this term describes people with neither a female or male gender.
Androgynous: Describes a person whose gender encompasses both male and female, thus lying somewhere in between the two. In some people, androgyny is purely devoted to their gender expression, rather than their gender.
Ally: Someone who advocates for and supports members of a community other than their own, reaching across differences to achieve mutual goals.
Asexual: 1) Having no evident sex or sex organs.
2) In usage, may refer to a person who is not sexually active, or not sexually attracted to other people.
Berdache: [See ‘two spirit] This term is generally rejected and considered offensive because it is a term that was assigned by European settlers to differently gendered Native peoples and comes from the French term bardache, meaning male prostitute. A more appropriate term is called “Two-Spirit,” or even one of the “third gender.” In many Native American cultures some individuals are respected and looked upon as people who are both male and female, making them more complete, more balanced than those who identify as men or women.
Bias: Prejudice; an inclination or preference, especially one that interferes with impartial judgment.
Bigendered: Refers to a person whose gender identity is a combination of male/man and female/woman.
Biphobia: The irrational fear and intolerance of people who are bisexual.
Birth Sex: The sex an individual is assigned at birth, determined by normalized categories of genetic and physical characteristics.
Bisexual: Also “bi.” A person who is attracted to two sexes or two genders, but not necessarily simultaneously or equally. This used to be defined as a person who is attracted to both genders or both sexes, but since there are not only two sexes (see intersex and transsexual) and there are not only two genders (see transgender), this definition is inaccurate.
Cisgender: refers to people whose sex and gender are congruent by predominant cultural standards: women who have female bodies, men who have male bodies. This term was created to challenge, as many transgender people have argued, the privileging of such people in the term “gender” relative to the term “transgender.”
Cissexual: people who are not transsexual and who have only ever experienced their subconscious and physical sexes as being aligned.
Coming out: To recognize one’s sexual orientation, gender identity, or sex identity, and to be open about it with oneself and with others.
Discrimination: The act of showing partiality or prejudice; a prejudicial act.
Domestic Partner: One who lives with their beloved and/or is at least emotionally and financially connected in a supportive manner with another. Another word for spouse, lover, significant other, etc.
Dominant culture: The cultural values, beliefs, and practices that are assumed to be the most common, normal and influential within a given society.
Drag: The act of dressing in gendered clothing as part of a performance. Drag Queens perform in highly feminine attire. Drag Kings perform in highly masculine attire. Drag may be performed as a political comment on gender, as parody, or simply as entertainment. Drag performance does not indicate sexuality, gender identity, or sex identity.
Family: Colloquial term used to identify other LGBTQQI community members. For example, an LGBTQQI person saying, “that person is family” often means that the person they are referring to is LGBTQQI as well.
Family of choice (chosen family): Persons or group of people an individual sees as significant in his or her life. It may include none, all, or some members of his or her family of origin. In addition, it may include individuals such as significant others, domestic partners, friends, and coworkers.
FTM: Female to Male.
Gay: Men attracted to men. Colloquially used as an umbrella term to include all LGBTQQI people.
Gender: 1) A socially constructed system of classification that ascribes qualities of masculinity and femininity to people. Gender characteristics can change over time and are different between cultures. Words that refer to gender include: man, woman, transgender, masculine, feminine, and gender queer. 2) One’s sense of self as masculine or feminine regardless of external genitalia. Gender is often conflated with sex. This is inaccurate because sex refers to bodies and gender refers to personality characteristics.
Genderism: Holding people to traditional expectations based on gender, or punishing or excluding those who don’t conform to traditional gender expectations.
Gender Conformity: When your gender identity and sex “match” (i.e. fit social norms). For example, a male who is masculine and identifies as a man.
Gender Cues: What human beings use to attempt to tell the gender/sex of another person. Examples include hairstyle, gait, vocal inflection, body shape, facial hair, etc. Cues vary by culture.
Gender Identity: The gender that a person sees oneself as. This can include refusing to label oneself with a gender. Gender identity is also often conflated with sexual orientation, but this is inaccurate. Gender identity does not cause sexual orientation. For example, a masculine woman is not necessarily a lesbian.
Gender Expression: An expression of one’s own gender identity. This can include, but is not limited to personality traits, behaviors, appearance, mannerisms, interests, hobbies, values, etc.
Gender Identity Disorder: The term used for a condition defined in the DSM4 by the American Psychiatric Association, controversially ascribed to trans people.
Gender-neutral: Nondiscriminatory language to describe relationships—e.g. “spouse” and “partner” are gender-neutral alternatives to the gender-specific words “husband,” “wife,” “boyfriend” and “girlfriend.”
Gender Queer (or Genderqueer): A person who redefines or plays with gender, or who refuses gender altogether. A label for people who bend/break the rules of gender and blur the boundaries.
Gender Role: 1) Socially defined expectations regarding behavior, mannerisms, dress, etc. as related to socially assigned gender.
2) How “masculine” or “feminine” an individual acts. Societies commonly have norms regarding how males and females should behave, expecting people to have personality characteristics and/or act a certain way based on their biological sex.
Gender-variant / Gender non-conforming: Displaying gender traits that are not normatively associated with their biological sex. “Feminine” behavior or appearance in a male is gender-variant as is “masculine” behavior or appearance a female. Gender-variant behavior is culturally specific.
Hate crime: Hate crime legislation often defines a hate crime as a crime motivated by the actual or perceived race, color, religion, national origin, ethnicity, gender, disability, or sexual orientation of any person.
Heteronormativity: The assumption, in individuals or in institutions, that everyone is heterosexual, and that heterosexuality is superior to homosexuality and bisexuality.
Heterosexuality: Sexual, emotional, and/or romantic attraction to a sex other than your own. Commonly thought of as “attraction to the opposite sex” but since there are not only two sexes (see intersex and transsexual), this definition is inaccurate.
Heterosexism: Assuming every person to be heterosexual therefore marginalizing persons who do not identify as heterosexual. It involves belief that heterosexuality is superior to any different form of sexuality and all other sexual orientations.
Heterosexual Privilege: Benefits derived automatically by being (or being perceived as) heterosexual that are denied to homosexuals, bisexuals, and queers.
Hir: Sex/gender inclusive pronoun that can be used instead of his/her.
Homophobia: The irrational fear and intolerance of people who are homosexual or of homosexual feelings within one’s self. This assumes that heterosexuality is superior.
Homosexuality: Sexual, emotional, and/or romantic attraction to the same sex.
Institutional Oppression: Arrangement of a society used to benefit one group at the expense of another through the use of language, media education, religion, economics, etc.
Internalized Oppression: The process by which an oppressed person comes to believe, accept, or live out the inaccurate stereotypes and misinformation about their group.
Intersex: Intersexuality is a set of medical conditions that feature congenital anomaly of the reproductive and sexual system. That is, intersex people are born with “sex chromosomes,” external genitalia, or internal reproductive systems that are not considered “standard” for either male or female. The existence of intersexuals shows that there are not just two sexes and that our ways of thinking about sex (trying to force everyone to fit into either the male box or the female box) is socially constructed.
In the closet: Keeping one’s sexual orientation and/or gender or sex identity a secret, or choosing not to disclose this information to others.
Invisible minority: A group whose minority status is not always immediately visible, such as some disabled people and LGBTQQI people. This lack of visibility may make organizing for rights difficult.
Lambda: l The Gay Activist Alliance originally chose the lambda, the Greek letter “L”, as a symbol in 1970. Organizers chose the letter “L” to signify liberation. The word has become a way of expressing the concept “lesbian and gay male” in a minimum of syllables and has been adopted by such organizations as Lambda Legal Defense and Education Fund.
Legal Sex: The sex assigned on an individual’s legal documentation.
Lesbian: A woman attracted to women.
LGBTQQIA: Lesbian, Gay, Bisexual, Trans, Queer, Questioning, Intersex, and Ally.
Marginalized: Excluded, ignored, or relegated to the outer edge of a group/society/community.
Men who have sex with men (MSM): Men who engage in same-sex behavior, but who may not necessarily self-identify as gay.
MTF: Male to Female.
Nonmonosexual (NM): students that self-identify as bisexual, pansexual, fluid, queer and any other nonmonosexual identity
On E: When a MTF takes the hormone estrogen.
On T: When a FTM takes the hormone testosterone.
Out or Out of the closet: Refers to varying degrees of being open about one’s sexual orientation and/or sex identity or gender identity.
Pansexual: A person who is fluid in sexual orientation and/or gender or sex identity.
Polyamory: Polyamory is the practice of having multiple open, honest relationships.
Queer: 1) An umbrella term to refer to all LGBTQQI people
2) A political statement, as well as a sexual orientation, which advocates breaking binary thinking and seeing both sexual orientation and gender identity as potentially fluid.
3) A simple label to explain a complex set of sexual behaviors and desires. For example, a person who is attracted to multiple genders may identify as queer. Many older LGBT people feel the word has been hatefully used against them for too long and are reluctant to embrace it.
Rainbow Flag: The Rainbow Freedom Flag was designed in 1978 by Gilbert Baker to designate the great diversity of the LGBTQQI community. It has been recognized by the International Flag Makers Association as the official flag of the LGBTQQI civil rights movement.
Sex Identity: The sex that a person sees themselves as. This can include refusing to label oneself with a sex.
Sexual minority: 1) Refers to members of sexual orientations or who engage in sexual activities that are not part of the mainstream.
2) Refers to members of sex groups that do not fall into the majority categories of male or female, such as intersexuals and transsexuals.
Sex: Refers to a person based on their anatomy (external genitalia, chromosomes, and internal reproductive system). Sex terms are male, female, transsexual, and intersex. Sex is biological, although social views and experiences of sex are cultural.
Sexual Orientation: The deep-seated direction of one’s sexual and/or erotic attractions. It is on a continuum and not a set of absolute categories. Sometimes referred to as affectional orientation or sexuality. Sexual orientation tends to change over time through a multistage developmental process.
SRS: Acronym for Sexual Reassignment Surgery, the surgery done by transsexuals to make their bodies and their sex identity match.
Stereotype: An exaggerated oversimplified belief about an entire group of people without regard for individual differences.
Straight: Person who is attracted to a gender other than their own. Commonly thought of as “attraction to the opposite gender,” but since there are not only two genders (see transgender), this definition is inaccurate.
Transgender: 1) An umbrella term for transsexuals, cross-dressers (transvestites), transgenderists, gender queers, and people who identify as neither female nor male and/or as neither a man or as a woman. Transgender is not a sexual orientation; transgender people may have any sexual orientation. It is important to acknowledge that while some people may fit under this definition of transgender, they may not identify as such.
2) Transgender (sometimes shortened to trans or TG) people are those whose psychological self (“gender identity”) differs from the social expectations for the physical sex they were born with. To understand this, one must understand the difference between biological sex, which is one’s body (genitals, chromosomes, etc.), and social gender, which refers to levels of masculinity and femininity. Often, society conflates sex and gender, viewing them as the same thing. But, gender and sex are not the same thing. For example, a female with a masculine gender identity or who identifies as a man.
Transgenderist: A person who lives either full time, or most of the time, in a gender role different than the role associated with their biological or chromosomal sex (a gender non-conformist).
Transition: A complicated, multi-step process that can take years as transsexuals align their anatomy with their sex identity; this process may or may not ultimately include sex reassignment surgery (SRS).
Transphobia: Fear or hatred of transgender people; transphobia is manifested in a number of ways, including violence, harassment and discrimination.
Transsexual: Transsexual refers to a person who experiences a mismatch of the sex they were born as and the sex they identify as. A transsexual sometimes undergoes medical treatment to change his/her physical sex to match his/her sex identity through hormone treatments and/or surgically. Not all transsexuals can have or desire surgery.
Transvestite/Cross Dresser: Individuals who regularly or occasionally wear the clothing socially assigned to a gender not their own, but are usually comfortable with their anatomy and do not wish to change it (i.e. they are not transsexuals). Cross-dresser is the preferred term for men who enjoy or prefer women’s clothing and social roles. Contrary to popular belief, the overwhelming majority of male cross-dressers identify as straight and often are married. Very few women call themselves cross-dressers.
Triangle: A symbol of remembrance. Gay men in the Nazi concentration camps were forced to wear the pink triangle as a designation of being homosexual. Women who did not conform to social roles, often believed to be lesbians, had to wear the black triangle. The triangles are worn today as symbols of freedom, reminding us to never forget.
Two Spirit: This term refers to Native American/First Nation persons whose bodies simultaneously house both a masculine and feminine spirit. Two spirit people typically had distinct gender and social roles in their tribes. This term is more appropriate than berdache which is considered outdated and offensive.
Ze: Gender/sex inclusive pronoun that can be used instead of he/she.
Zir: Gender/sex inclusive pronoun that can be used instead of his/her.
(C) What’s the difference between being transgender or transsexual and having an intersex condition?
People who identify as transgender or transsexual are usually people who are born with typical male or female anatomies but feel as though they’ve been born into the “wrong body.” For example, a person who identifies as transgender or transsexual may have typical female anatomy but feel like a male and seek to become male by taking hormones or electing to have sex reassignment surgeries.
People who have intersex conditions have anatomy that is not considered typically male or female. Most people with intersex conditions come to medical attention because doctors or parents notice something unusual about their bodies. In contrast, people who are transgendered have an internal experience of gender identity that is different from most people.
Many people confuse transgender and transsexual people with people with intersex conditions because they see two groups of people who would like to choose their own gender identity and sometimes those choices require hormonal treatments and/or surgery. These are similarities. It’s also true, albeit rare, that some people who have intersex conditions also decide to change genders at some point in their life, so some people with intersex conditions might also identify themselves as transgender or transsexual.
In spite of these similarities, these two groups should not be and cannot be thought of as one. The truth is that the vast majority of people with intersex conditions identify as male or female rather than transgender or transsexual. Thus, where all people who identify as transgender or transsexual experience problems with their gender identity, only a small portion of intersex people experience these problems.
It’s also important to understand the differences between these two groups because in spite of some similarities they face many different struggles, including different forms of discrimination. The differences between transgender and transsexual and intersex have been understood by lawmakers in countries such as Australia where lawmakers have publicly acknowledged that people with intersex conditions have distinct needs from people who identify as transgender or transsexual.
People who identify as transgender or transsexual also face discrimination and deserve equality. We also believe that people with intersex conditions and folks who identify as transgender or transsexual can and should continue to work together on human rights issues; however, there are important differences to keep in mind so that both groups can work toward a better future.
Transsexuals are people who transition from one sex to another. A person born as a male can become recognizably female through the use of hormones and/or surgical procedures; and a person born as a female can become recognizably male. That said, transsexuals are unable to change their genetics and cannot acquire the reproductive abilities of the sex to which they transition. Sex is assigned at birth and refers to a person’s biological status as male or female. In other words, sex refers exclusively to the biological features: chromosomes, the balance of hormones, and internal and external anatomy. Each of us is born as either male or female, with rare exceptions of those born intersex who may display characteristics of both sexes at birth.
Transgender, unlike transsexual, is a term for people whose identity, expression, behavior, or general sense of self does not conform to what is usually associated with the sex they were born in the place they were born. It is often said sex is a matter of the body, while gender occurs in the mind. Gender is an internal sense of being male, female, or other. People often use binary terms, for instance, masculine or feminine, to describe gender just as they do when referring to sex. But gender is more complex and encompasses more than just two possibilities. Gender also is influenced by culture, class, and race because behavior, activities, and attributes seen as appropriate in one society or group may be viewed otherwise in another.
Transgender, then, unlike transsexual is a multifaceted term.
All these are difficult to remember. But we all should start with at least the following concepts:
Sex refers to a person’s biological status and is typically categorized as male, female, or intersex (i.e., atypical combinations of features that usually distinguish male from female). There are a number of indicators of biological sex, including sex chromosomes, gonads, internal reproductive organs, and external genitalia.
Gender refers to the attitudes, feelings, and behaviors that a given culture associates with a person’s biological sex. Behavior that is compatible with cultural expectations is referred to as gender-normative; behaviors that are viewed as incompatible with these expectations constitute gender non-conformity.
Gender identity refers to “one’s sense of oneself as male, female, or transgender” (American Psychological Association, 2006). When one’s gender identity and biological sex are not congruent, the individual may identify as transsexual or as another transgender category (cf. Gainor, 2000).
Gender expression refers to the “…way in which a person acts to communicate gender within a given culture; for example, in terms of clothing, communication patterns and interests. A person’s gender expression may or may not be consistent with socially prescribed gender roles, and may or may not reflect his or her gender identity” (American Psychological Association, 2008, p. 28).
Sexual orientation refers to the sex of those to whom one is sexually and romantically attracted. Categories of sexual orientation typically have included attraction to members of one’s own sex (gay men or lesbians), attraction to members of the other sex (heterosexuals), and attraction to members of both sexes (bisexuals). While these categories continue to be widely used, research has suggested that sexual orientation does not always appear in such definable categories and instead occurs on a continuum (e.g., Kinsey, Pomeroy, Martin, & Gebhard, 1953; Klein, 1993; Klein, Sepekoff, & Wolff, 1985; Shiveley & DeCecco, 1977) In addition, some research indicates that sexual orientation is fluid for some people; this may be especially true for women (e.g., Diamond, 2007; Golden, 1987; Peplau & Garnets, 2000).
What is the meaning of life?
Know it from Tim Minchin.
Watch the video and share what you think on Tim’s ideas about life and success.
After watching this discussion and reading the article, what do you think the purpose of ethnic studies is? What assumptions do people make about ethnic studies course? Why do you think there is a backlash against these programs and course?
Why Ethnic Studies Courses Are Good for White Kids Too
by Dr. Emery Petchauer, January 9, 2012
Last week, Judge Lewis Kowal of Arizona upheld a ban on ethnic studies classes in the Tucson Unified School District. Ethnic studies generally refer to courses such as African-American studies, Asian studies, or — in the case of the Tucson Unified School District — Mexican-American studies. Courses such as these, which comprise full programs at many public universities across the United States, often focus on the contributions that such groups have made to the world and their unique social experiences. As many of these groups have experienced different types of systematic oppression, too, these courses also take a “critical” bend and focus on power, oppression, and empowerment in society.
The controversy over ethnic studies in Arizona garnered national attention in the summer of 2010 when Gov. Jan Brewer and then-State superintendent of education Tom Horne ordered that the Mexican-American studies program in Tucson be terminated. The logic of ethnic studies opponents and the recent ruling includes the following points:
1. The courses teach students to be bitter toward and resent Whites (Side note: Does studying the American Revolution teach Whites to be bitter toward the British?).
2. The courses treat students as a collective group rather than as individuals (Side note: Does the U.S. Census make people identify as individuals or as groups?).
3. The courses teach material from a biased perspective (Side note: Is the “American Revolution” taught from identical perspectives in the United States, and, say, the UK?).
4. The courses teach students to overthrow the government (Side note: Does reading Animal Farm teach students to overthrow the government?).
Each of these points is categorically false and (as my side notes suggest) tremendously narrow-sighted. Simply put, we don’t apply this kind of thinking to other parts of school curricula. These points and others have been clearly addressed before, such as here. Consequently, I will not rehash them. Instead, I want to address a key assumption about ethnic studies classes: that they are only for students of color. This is an assumption that undergirds many misled perspectives, including the recent ones in Arizona. (Side note: Are classical philosophy classes only for Greeks?) Without a doubt, classes that focus on the contributions, experiences, and unique perspectives of so-called minority groups are indeed beneficial to students of these same groups. But, ethnic studies are good for White kids, too. Here are three reasons why:
Thinking Critically. I often say that every way of seeing also is a way of not seeing. Ethnic studies courses implicitly operate upon this maxim by illustrating how different groups in the United States and around the world often have very different perspectives on events, people and eras — both big and small. Of course, some perspectives contradict with one another and are irreconcilable. When White students (or all students for that matter) are exposed to different and even contradictory perspectives, it teaches skills such as perspective-taking, abstraction and evidence-based argumentation. These are some of the basic components of critical thinking skills that are infused within state learning standards across the nation.
For people primarily concerned with traditional school outcomes, these critical thinking skills are positively linked to school and academic performance. The wide body of empirical research on conflict resolution education programs illustrates this clearly. Conflict resolution education programs (not to be confused simply with conflict resolution), such as those pioneered by Dr. Tricia Jones of Temple University, typically produce academic improvements in schools. And, this is not necessarily because schools may be safer. A byproduct of conflict resolution education is that students learn how to think in more complex, critical and sophisticated ways. These habits of mind translate into higher performance on academic measurements. The same can follow from ethnic studies. Thinking critically is not bound to one classroom. Learning it through an ethnic studies class can then transfer over into other classes, even for White students.
Replacing White Guilt. One of the sly accusations against ethnic studies is that courses make White students feel guilty and bad about themselves. Without a doubt, some White folks feel an abstract sense of guilt when they learn about some of the atrocities that White folks have inflicted upon people of color by action and inaction. Guilt is seldom a healthy place from which to act, so this feeling is certainly not productive. Ethnic studies courses — when working well — do not produce this abstract and unproductive sense of guilt. Instead, they teach White folks how to be critical allies in specific ways to struggles for equality. Stated another way, the opposite of Whiteness is not feeling guilty about being White; it’s not Blackness, and it’s not hip-hop either. The opposite of Whiteness is pushing against oppression, inequality and White privileges. And when White folks are doing those things, they are too busy to be burdened by a much played-out sense of guilt. As ethnic studies courses outline how people of color have successfully fought for their own education, liberation and humanity, this is a vital starting point for White folks to eventually join this important work and get in where they fit in.
Functioning in Today’s World. It has long been a statistical likelihood that White folks will be a demographic minority in the United States during the lifespan of current school-age children. Though many cities and rural areas still remain deeply segregated by race, the nature of the globalized economy and workforce means that the top leaders of U.S. industries will be working alongside people who do not check the same demographic boxes or hold the same social assumptions as they do. This global reality gives new importance for students to be able to function across differences. The guiding purpose that most consistently informs public education policy is to maintain dominance in the global economy. Perhaps ironically, ethnic studies programs like the ones (now formerly) in Arizona fit squarely within this purpose. Even if one subscribes to the ugly position that there is little value in studying the experiences and perspectives of people who are not White, one cannot refute the point that this area of study will prepare students — including White students — to be better leaders in today and tomorrow’s world.
As a whole, the recent iteration of the ethnic studies debate in Arizona reveals more about the longstanding political-racial ideology of the state than it does about ethnic studies classes themselves. To be clear, this political-racial ideology is one of White supremacy. Unfortunately, like the social toxin that it is, this ideology in practice