Writing about race, sure, write about whiteness too, sure, but why make this all about white women?’ ... Monique Roffey. Photograph: Anna Gordon Start by discussing how privilege looks in our society and which groups have privilege and which do not.

Use italics (lyric) and bold (lyric) to distinguish between different vocalists in the same song part The word privilege often comes up when people talk about racial issues. A privilege is a luxury some members of society have or get to enjoy. The same privileges may not be available to minority groups due to many reasons. Because each of us likely has an element of privilege within our make-up (ethnicity, gender, ability level, religion, sexual orientation, and/or gender identity), individuals need not feel guilty for their privilege. Talking about race or racial issues such as BIPOC matters is always a sensitive matter. It can be challenging to stay objective while the writer might fear their words having the wrong effects. In current times, it has grown increasingly difficult to talk about racial issues without the message taken out of context.

Sometimes people complain that this is all about ‘identity politics’ and that these ideas are about creating hierarchies of victimisation and demonising (in particular) young, white men. This is absolutely not the intention of engaging with ideas of privilege and intersectionality. However, it does mean that before you voice your opinion on another person, you should stop to think about whether you have the right to speak about them from a position of no direct expertise, and you could stop before acting and consider whether your behaviour is contributing to or alleviating their existing disadvantage. McIntosh, K. (2016). How can we reduce racial disproportionality in school discipline? [PowerPoint slides]. Retrieved from: http://www.pbis.org/Common/Cms/files/pbisresources /IB intro 45 min 2016-2-9h.pptx Get Out of the Testing Rut: Expanding Your School Psychology Role by Understanding Your District's Needs

Kalwant Bhopal (2020) Confronting White privilege: the importance of intersectionality in the sociology of education, British Journal of Sociology of Education, 41:6, 807-816, DOI: 10.1080/01425692.2020.1755224 Even with the changes, Mwesigire is sceptical of the organisation and its work, saying that a better way to fight the white saviour complex is to support informal “non-structured” community efforts. Example: John (a boy) is perceived to understand science better than Jane (a girl). Although John and Jane are both in the same science class and have the same grades on their assignments and exams, because he’s a boy, John’s perceived superior understanding of science can become advantageous if he (rather than Jane) is encouraged to join science clubs. Over time, John’s participation in various science clubs may lead to receiving better grades in science and improve his chances of being accepted into more rigorous and competitive classes and programs in the future.I am a mixed-race person not quite blak enough, and will never be white, I will never be white at all. It doesn’t really matter. I know who I am, so does my family, so does Noongar Boodjar, my country.

On a day-to-day basis, ordinary [Ugandans] are saving themselves. The reason they are not supported is because they are not seen as stakeholders,” says Mwesigire. “The only way to end white saviourism is to stop centring whiteness.” Colonisers often ask me why I don’t identify with my Irish and English ancestry, why I prefer to identify with my Aboriginal family. There are many reasons – all of them, to my mind, compelling. The first is the simplest: if you could identify with the bully or the victim, with the murderers or the family of the murdered, with the genocidal colonisers or the colonised, who would you choose? If I was blakker I would suffer hate for the colour of my skin; that alone, blakkness, darkness would be enough, I would suffer discrimination for being dark, even the word darkness has, in English, a negative connotation. The colour of my father’s skin, my grandmother’s, my great-grandmother’s is a metaphor, a code for evil. We are the darkness.Linsey, R. B., & Terrell, K. N. (2009). Cultural proficiency: A manual for school leaders (3rd ed.). Thousand Oaks, CA: Corwin. When watching TV or a movie, how likely are you to watch shows whose characters reflect your ethnicity, race, gender, ability level, religion, gender identity, and/or sexual orientation? Confronting White Privilege,” Teaching Tolerance article, http://www.tolerance.org/magazine /number-42-fall-2012/feature/confronting-white-privilege

Federal Advocacy Update: Meeting With White House Officials, Department of Ed, and Members of Congress We see it all the time in the media, oft repeated despite the fact that it’s racial vilification, and against the law. Aboriginal people aren’t Aboriginal, we are told, if we are mixed race, if we live in the city, if we are educated, if we do too well, if we are not ‘from the bush’. And ‘from the bush’ is coded language for stone-age, removed from modern society, unemployable and ‘traditional’.The NWS team and I are accountable to our community and will stay transparent and open to questions and ongoing concerns,” she said on 3 June.