Amy C. Waninger fills in for Zach to interview Dr. Robin DiAngelo, author of "White Fragility," about just that. She helpfully unpacks the concept of whiteness and what it means in the context of American society, defines the term white solidarity and discusses its impact on black and brown people at work, and talks about what it looks like for white people to take responsibility for being less fragile. She also touches on the topic of diversity of thought and explains why she believes that it is the way that homogeneous groups protect their hold on institutional power.

Connect with Robin on social media! She's on LinkedIn, Twitter, Facebook, and Instagram.

Find out more about Robin's book "White Fragility" on Amazon.

Check out her website.

Read her piece, "Nothing to Add: A Challenge to White Silence in Racial Discussions," by clicking here.

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TRANSCRIPT

Zach: What's up, y'all? It's Zach with Living Corporate, and look, really good news. First of all--the first thing. The first thing, right, 'cause I have two things. The first thing is my wife and I have welcomed our first child into the world. Her name is Emory, and she is great. In fact, her full name is Emory Jean Nunn. Beautiful. Gorgeous. I don't post pictures of my kids on social media, so if you don't really know me like that, if we're not really close, you're not going to get a picture from me. But that's okay, 'cause you don't have to see her. You know? It's okay. It's kind of like--who doesn't post pictures of their kids? Oh, no, Sia doesn't show her face. But, like, you know how Sia doesn't show her face? Like, that's how I'ma do my kids. Like, you know, you'll never see her face, but, like, she'll be covered up with, like, a lamp or something like that. But anyway, really excited about the fact that I'm a father. Really thankful for my wife. I was in the delivery room when she had her daughter, when she had our daughter, and man, just the most beautiful thing I've ever seen. Shout-out to you, Candis. You're beautiful. Really thankful and appreciative to you for making me a girl dad, and yeah, that's the first thing. Like, that's the headline, okay? And then the second thing, far distant but still pretty cool news, we were able to get a very special guest today, and her name is Robin DiAngelo, Dr. Robin DiAngelo, and, you know, it was interesting because I was supposed to be the person who was to interview Dr. DiAngelo, but the date that we had to interview directly interfered with me welcoming my daughter into the world. So I was still in the hospital during my interview date. So I was able to prep Amy C. Waninger, wonderful consultant, subject matter expert, executive coach and member of Living Corporate and founder of her own company Lead at Any Level. She actually facilitated this conversation in my stead, and I just think that's really cool for a couple different reasons. One, Living Corporate has now gotten to the size and scope that we're able to attract a Dr. DiAngelo, but also our team is so capable that, you know, someone can check in the game and I can check out without there being a huge issue, and so shout-out to you, Amy. Thank you so much for facilitating this conversation. I know you all are gonna love this conversation, so make sure you check it out, and I'll catch y'all next time. Peace.




Amy: Robin, welcome to the show. How are you?




Robin: Well, I'm overall well in a very uncertain and frightening time.




Amy: So let's get right into it, Robin. So before we talk about white fragility, can we unpack the concept of whiteness? Which is something we don't talk about a lot, and what that means in the context of American society?




Robin: Yeah. So let's hold that note that you just made, that we don't talk about it a lot, because it's a key way that it stays intact and protected. So I'm gonna use Ruth Frankenberg. She's a sociologist, and she makes three points about whiteness, three dimensions. So it's a location of structural advantage, a position if you will within society, within institutions. It's a standpoint from which white people look out at ourselves, at others, and at society, and it's a set of cultural practices that are not named or acknowledged, right? And so to say that it's a standpoint is to say that it's a significant aspect of white identity, to see one's self as an individual outside or innocent of race, right? Just human. For most white people it's the last thing. [laughs] We'd have to be prompted to include being white in a list of, you know, "What you need to know about me," right? Characteristics of myself, things that have shaped my life. We're rarely going to name race as one of those things and yet, you know, before I took my first breath, the fact that my mother and I are white was shaping the trajectory of my life, and certainly the outcome of my very birth, right? So all of these things come together to create what you think of as whiteness, kind of the water that we interact within.




Amy: I like that you called out "it's unnamed cultural norms," and I know in your book, and we'll talk about this in a minute, but naming those cultural norms, it violates the norms.




Robin: It's this odd kind of tension if you will, right, that in talking about whiteness, of course, we're centering whiteness, right? We're kind of, you know, as always, positioning white people in the middle of the conversation, but in a very curious way whiteness stays centered by not being named, by not being acknowledged, and so to disrupt it you have to expose it. You have to make it visible. We can see this with patriarchy, right? The kind of unmarked, unnamed norm is "male" and then everything else is named as a specific position so that maleness is just human, and then femaleness is a variation and a deficient one of that, and the same of race. White is human, and everything else is a particular kind, and to be honest, a less than version of that human, and so by never naming that center from which we're proceeding you protect it.




Amy: Absolutely. And I want to be sure and call this out right now, because when Zach asked me to stand in for him, you know, he knew that this interview was happening around the time of the birth of his daughter, and he called me and asked me if I would step in and sub for him, and I laughed and I said, "Really, Zach? You want a white woman--the only white woman on your team--to interview a white woman on a podcast for black and brown people?" You know? And I said "Are you sure that's what you want to do?" And he said, "Lean into that, go with it, and don't be afraid to call it out," and so I want to make sure that the audience knows that I know that I'm white, Robin and I both know that.




Robin: Oh, I'm acutely aware.




Amy: And yet we are recording this, you know, with the intent of sharing this conversation with a predominantly black and brown audience, and so I want to really, like, unpack this and do this justice, because I think we have such a unique opportunity here. You've used several times, in your book and in your talks, the term "white solidarity." Can you explain to us what that term means?




Robin: Yeah. Maybe a couple of remarks about what you had just acknowledged, right? First of all, I actually think people of color know what it means to be white, know about dynamics such as white fragility to a degree that I never will, because they've been navigating it their entire lives. I think about it as it comes from me, not at me, right? And as an insider to whiteness, you and I do have something to offer, right, that people of color can't know or understand, and one piece of what we can offer is just to freaking admit to this, right? I mean, that in and of itself, you know, helps with the gaslighting, right? But I also want to be clear that--and I'm pretty sure this speaks for you too--we were not raised to see ourselves as white. Right now us acknowledging that, it's taken, you know, 20 years of my life's work to come to understand that I am white and that it shapes everything that I do. So it's not something that we are set up to understand at all, which of course is part of how it stays protected. And then to not name this, right? Audre Lorde has a beautiful quote about the master's tools. "How do you dismantle the master's house when you only have the master's tools?" So as you and I are two white people having this conversation, of course we're reinforcing whiteness, right? But for me to not use this position, this platform, this voice, this automatic granting of credibility and benefit of the doubt, to not use that to interrupt whiteness is to really be white. [laughs] And I'd like to be a little less white. And I always want to be really clear. What I mean when I say a little less white, I am not gonna tell you or tell white people that the answer to racism is to claim our ethnic roots, right? I'm not gonna say, "Let's all go and be Italian-American and Irish-American." No, for me to be a little less white means to be--to put it bluntly--a little less racially oppressive, a little less racially ignorant and yet arrogant in my ignorance, right? A little less certain and complacent and apathetic and silent and a little more humble and curious and breaking with white solidarity. So that leads us to that question. I see white solidarity as the unspoken agreement amongst white people that we'll keep each other comfortable around our racism, that we will privilege one another's saving face over actually being in our integrity and interrupted racism. So you say something, I'm cringing, right? I'm like, "Ugh," but I don't want to embarrass you so I'm not gonna say anything, plus I'm so relieved that it wasn't me, right? "It was you, not me!" You know, there's that individual piece where I think "Hey, as long as I didn't say it I'm not complicit with it," but of course my silence is complicit with what you just said, right? Yeah, so it's that dy