Based on the course articles and a group discussion with Annina (writer), Emilia and Christina.
Race is something that is present in everyone’s life whether we were ready to accept and address it or not. It is very obvious that we see colors, and can easily point out similarities and differencies regarding to it. Therefore we are also able to unite and discriminate according to what we see. van Ausdale and Feagin (1996) show in their articel that race and ethnicity are present in the daily life and interaction already among very young children. The very young ones clearly possess and show complex ideas about racial and ethnic concepts to exclude, include, define and control other children in play for example. In our group discussion we agreed that children shouldn’t be underestimated in any sense. It would be more constructive to rather notice and address racial concepts with children than denying what’s going on.
The culture of not talking about racism bluntly is true also in many other educational contexts and settings. Kohli, Pizarro and Nevárez (2017) write about the concern that racism is not getting attention in the educational field and in K-12 schools. Instead, embracing multiculturalism combined with colorblindness and meritocracy are forming new layers to racistic practicies as neoliberal racism shows. Isn’t it alarming that Sernhede (2011, 162) writes that schools in Sweden alienate many children and young people with multi-cultural backgrouds from the Swedish society instead of working as passageways into Swedish society?
It is contradictory that we in the Nordic welfare countries too hear complains, read papers and feel concerned about race and class based divisions in the society, see the problematics of segregated neighbourhoods leading to territorial stigmatization and segregated schools, but at the same time embrace neoliberal policies which allow for example school choice in the name of freedom and individual’s rights and make us think that our success is based on our equal opportunities and hard work. Maybe these kind of contradictions and unwillingness to see morally unpleasant connections show how common it actually is to pretend being colorblind and rely on meritocracy. This is spesifically the case with Whites who have historically benefited the most from their race (and still certainly do), which has been extended/narrowed flexibly to different ethnic groups depending for example on the situations in world politics (Leonardo 2009).
Whites are the clear beneficiaries of the world order but it is kind of uncomfortable to admit it. White supremacy prevents the society and school system from changing racially more equal and assures that there is no real will for change because it would mean giving up White privileges. Even though it is often easier and more comfortable for Whites to pretend being colorblind instead of issuing the existing power relations based on race it does not mean that nothing should be done about it. Wouldn’t it be the time to start seeing colors and what they mean in different people’s lives?
Leonardo (2009, 239) indicates that changes for example in increasing self-critisism and sensitivity with the issues of race should be made from Whites part to free themselves from White racial knowledge which is incorrect. Sernhede (2011, 160) states that school system cannot solve everything by itself but anyhow Kohli et al. (2017, 194) see important that teachers are able to understand and feel comfortable to discuss racism. In our group discussion we thought that we all should be brave enough and talk about race and racism besides addressing the discriminatory practices related to these concepts.