For a book on racism written by an academic, Robin DiAngelo’s White Fragility has experienced a level of popularity over the last two years that is interesting, if not surprising.
With the #BlackLivesMatter movement re-ignited after the killing of George Floyd by a police officer, DiAngelo’s book has also experienced another significant boost in readership, primarily by white Americans seemingly having a long-overdue come-to-Jesus moment with their whiteness and complicity in systemic racism.
On social media, however, blog posts and Twitter threads have warned “don’t read White Fragility” and “don’t worship DiAngelo.” These warnings come from Black scholars and advocates for anti-racism activism, creating a powerful and important tension in that fight to eradicate white privilege and racism in the U.S.
There is also an insidious challenge to DiAngelo and White Fragility that comes from and speaks to white denial and white nationalism; this denial is grounded in a dishonest use of “science” calling into question DiAngelo’s statistics, methods, and scholarship.
This rebuttal is ironic proof of the existence and resilience of white denial and racism. It has no credibility and is a distraction.
Black voices, however, challenging the centering of DiAngelo in the conversation about race and racism must be acknowledged by anyone—especially white people—claiming to be anti-racism.
Having been raised in a racist home (with parents who embraced white celebrities such as Elvis Presley whose celebrity erased Black entertainers) and community throughout the 1960s and 1970s, I have documented that my journey to awareness about white privilege, white denial/fragility, and systemic racism has been grounded in Black writers and scholars.
When I first read DiAngelo’s essay, I found nothing new or surprising, except that a book existed and that people seemed to be reading it.
If anyone had wanted to understand white America or white fragility, James Baldwin unpacked all that often, for example in 1962’s “Letter from a Region in My Mind”:
My reading and scholarship on race, whiteness, and racism began in the late 1970s and early 1980s, including Malcolm X, James Baldwin, Alice Walker, Audre Lorde, Ralph Ellison, Richard Wright, Langston Hughes, Carter Godwin Woodson, bell hooks, Paulo Freire, Martin Luther King Jr., Nikki Giovanni, Frederick Douglass, Nina Simone, Claude McKay, Zora Neale Hurston, W.E.B. Du Bois, Bayard Rustin, and others.
I cannot emphasize enough the essential role social media has played in my evolving racial awareness through my being able to connect to an invaluable wealth of Black and multi-racial scholars, academics, writers, and creators whose voices drive my own commitments to anti-racism: Natalie Hopkinson, Jose Vilson, Chris Emdin, Trina Shanks, Camika Royal, Theresa Runstedtler, Nikki Jones, Mariame Kaba, Robert Jones Jr., Mychal Denzel Smith, Andre Perry, Ernest Morrell, Seneca Vaught, Michah Ali, Nikole Hannah-Jones, Rhondda R. Thomas, Jay Smooth, Greg Carr, Imani Gandy, Lou Moore, Simone Sebastian, Yvette Carnell, Asadah Kirkland, Venus Evans-Winter, Roxane Gay, John Ira Jennings, Jacqueline Woodson, Cornelius Minor, Stacey Patton, Jessica Moulite, Chenjerai Kumanyika, Brittney Cooper, Lisa Stringfellow, Angela Dye, Sherri Spelic, Bree Newsome Bass, Zoe Samudzi, Eddie S. Glaude Jr., Jonathan W. Gray, A.D. Carson, Terrenda White, Clint Smith, David E. Kirkland, Dereca Blackmon, Alondra Nelson, Teju Cole, Colin Kaepernick, Morgan Parker, Tressie McMillan Cottom, Crystal Fleming, Eve L. Ewing, Johnny E. Williams, DeMisty Bellinger, Imani Perry, Josie Duffy Rice, Kareem Abdul-Jabbar, Etan Thomas, Ijeoma Oluo, Natalie Auzenne, Ja’han Jones, Howard Bryant, The Root, Jemele Hill, Ibram X. Kendi, Nnedi Okorafor, Jason Reynolds, Jamil Smith, Valerie Kinloch, Michael Harriot, Bomani Jones, Rashawn Ray, Walter D. Greason, Hanif Abdurraqib, Sarah Thomas, Joshua Bennett, Marc Lamont Hill, Sarah J. Jackson, Clarkisha Kent, Robert Randolph Jr., Peter Darker, Tanji Reed Marshall, Sil Lai Abrams, Sami Schalk, Bianca Nightengale-Lee, Jessica Owens-Young, Andre M. Carrington, Christena Cleveland, Christopher Cameron, Val Brown, Kim Pearson, Kim Parker, Nicole Sealey, Margaret Kimberley, Malaika Jabali, Lisa Sharon Harper, Benjamin Dixon, Tade Thompson, Maria Taylor, Terri N. Watson, Zaretta Hammond, Shea Martin, and Kim Gallon.
There simply is an enormous wealth of Black voices historical and contemporary that white people should read and listen to, often easily accessible online, in fact.
DiAngelo is finding a place in mainstream and fragile America in a similar way that Ta-nehisi Coates and Michelle Alexander have, the latter two Black writers having also received criticism from Black scholars and public intellectuals for appeasing whiteness even as they confront racism.
I have included DiAngelo’s book as a choice reading in my courses as I have introduced students to Coates and Alexander—with caveats and in the context of required reading from critical Black writers, thinkers, and scholars.
White privileged students have admitted openly in class sessions that they finally listened to DiAngelo, even though they have heard and resisted claims of white privilege and systemic racism before.
DiAngelo’s White Fragility and her celebrity from that work fit into what I have called the paradox of centering whiteness to de-center whiteness (a paradox of which I am a part).
DiAngelo represents centering whiteness, acknowledging racism and Black suffering only in proximity to whiteness, and Black voices given space because of white approval; these all work against anti-racism and are in fact racism.
Simultaneously, and paradoxically, DiAngelo represents the importance of and power in white-to-white confronting of and naming racism as well as white denial and fragility.
Yes, we should all feel skeptical about celebrity status and capitalizing from racism, just as we should resist monetizing and career-boosting that surrounds poverty studies as well as poverty workshops and simulations.
White people must not worship DiAngelo or her book, and no one should be recommending that white people read only White Fragility or read it instead of Black voices.
My students who have been introduced to DiAngelo know that dozens of Black writers, thinkers, and scholars made the case against whiteness and racism over decades starting at least a century ago (in terms of the works I offer as required reading).
I take the warnings of “don’t read DiAngelo” from Black scholars very seriously, and find compelling without qualifications the alternative offered—read Black voices, listen to Black voices, and believe Black voices on their own merit.
I also think there remains a place for DiAngelo’s work—even as it has one foot solidly in centering whiteness—as long as it is an element of de-centering whiteness and eradicating white privilege and racism.
My critical commitments make me concerned this caveat is a mistake, yet another concession to that white fragility which DiAngelo is naming.
Is a contextualized place for DiAngelo necessary as white people continue to wrestle with racism? I think that is likely true.
“Don’t rely on only white voices about whiteness and racism” is the goal, the ideal.
Since we find ourselves in the midst of the paradox of centering whiteness to de-center whiteness, at the very least white people committed to anti-racism must reject calls for reading only DiAngelo or reading DiAngelo instead of Black voices.
White celebrity and white authority can no longer be allowed to rise on the backs and instead of Black labor and experiences, as that whiteness occupies spaces that erase or bar Black voices.
There simply is no place left for approaching the work of anti-racism while tip-toeing around the delicacy of white people.
Ultimately that is the sort of white fragility we must recognize, name, and check.
You Want a Confederate Monument? My Body Is a Confederate Monument, Caroline Randall Williams
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