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Monday, April 19, 2021

Media bias

From Wikipedia, the free encyclopedia

Media bias is the bias of journalists and news producers within the mass media in the selection of many events and stories that are reported and how they are covered. The term "media bias" implies a pervasive or widespread bias contravening the standards of journalism, rather than the perspective of an individual journalist or article. The direction and degree of media bias in various countries is widely disputed.

Practical limitations to media neutrality include the inability of journalists to report all available stories and facts, and the requirement that selected facts be linked into a coherent narrative. Government influence, including overt and covert censorship, biases the media in some countries, for example China, North Korea and Myanmar. Market forces that result in a biased presentation include the ownership of the news source, concentration of media ownership, the subjective selection of staff, or the preferences of an intended audience.

There are a number of national and international watchdog groups that report on bias of the media.

Types

The most commonly discussed types of bias occur when the (allegedly partisan) media support or attack a particular political party, candidate, or ideology.

D'Alessio and Allen list three forms of media bias as the most widely studied:

  • Coverage bias (also known as visibility bias), when actors or issues are more or less visible in the news.
  • Gatekeeping bias (also known as selectivity or selection bias), when stories are selected or deselected, sometimes on ideological grounds. It is sometimes also referred to as agenda bias, when the focus is on political actors and whether they are covered based on their preferred policy issues.
  • Statement bias (also known as tonality bias or presentation bias), when media coverage is slanted towards or against particular actors or issues.

Other common forms of political and non-political media bias include:

  • Advertising bias, when stories are selected or slanted to please advertisers.
  • Concision bias, a tendency to report views that can be summarized succinctly, crowding out more unconventional views that take time to explain.
  • Corporate bias, when stories are selected or slanted to please corporate owners of media.
  • Mainstream bias, a tendency to report what everyone else is reporting, and to avoid stories that will offend anyone.
  • Partisan bias, a tendency to report to serve particular political party leaning.
  • Sensationalism, bias in favor of the exceptional over the ordinary, giving the impression that rare events, such as airplane crashes, are more common than common events, such as automobile crashes.
  • Structural bias, when an actor or issue receives more or less favorable coverage as a result of newsworthiness and media routines, not as the result of ideological decisions (e.g. incumbency bonus).
  • False balance, when an issue is presented as even sided, despite disproportionate amounts of evidence.
  • Undue weight, when a story is given much greater significance or portent than a neutral journalist or editor would give.
  • Speculative content, when stories focus not on what has occurred, but primarily on what might occur, using words like "could," "might," or "what if," without labeling the article as analysis or opinion.
  • False timeliness, implying that an event is a new event, and thus deriving notability, without addressing past events of the same kind.
  • Ventriloquism, when experts or witnesses are quoted in a way that intentionally voices the author's own opinion.

Other forms of bias include reporting that favors or attacks a particular race, religion, gender, age, sexual orientation, ethnic group, or even person

History

Political bias has been a feature of the mass media since its birth with the invention of the printing press. The expense of early printing equipment restricted media production to a limited number of people. Historians have found that publishers often served the interests of powerful social groups.

John Milton's pamphlet Areopagitica, a Speech for the Liberty of Unlicensed Printing, published in 1644, was one of the first publications advocating freedom of the press.

In the 19th century, journalists began to recognize the concept of unbiased reporting as an integral part of journalistic ethics. This coincided with the rise of journalism as a powerful social force. Even today, though, the most conscientiously objective journalists cannot avoid accusations of bias.

Like newspapers, the broadcast media (radio and television) have been used as a mechanism for propaganda from their earliest days, a tendency made more pronounced by the initial ownership of broadcast spectrum by national governments. Although a process of media deregulation has placed the majority of the western broadcast media in private hands, there still exists a strong government presence, or even monopoly, in the broadcast media of many countries across the globe. At the same time, the concentration of media ownership in private hands, and frequently amongst a comparatively small number of individuals, has also led to accusations of media bias.

There are many examples of accusations of bias being used as a political tool, sometimes resulting in government censorship.

  • In the United States, in 1798, Congress passed the Alien and Sedition Acts, which prohibited newspapers from publishing "false, scandalous, or malicious writing" against the government, including any public opposition to any law or presidential act. This act was in effect until 1801.
  • During the American Civil War, President Abraham Lincoln accused newspapers in the border states of bias in favor of the Southern cause, and ordered many newspapers closed.
  • Anti-Semitic politicians who favored the United States entering World War II on the Nazi side asserted that the international media were controlled by Jews, and that reports of German mistreatment of Jews were biased and without foundation. Hollywood was accused of Jewish bias, and films such as Charlie Chaplin’s The Great Dictator were offered as alleged proof.
  • In the US during the labor union movement and the civil rights movement, newspapers supporting liberal social reform were accused by conservative newspapers of communist bias. Film and television media were accused of bias in favor of mixing of the races, and many television programs with racially mixed casts, such as I Spy and Star Trek, were not aired on Southern stations.
  • During the war between the United States and North Vietnam, Vice President Spiro Agnew accused newspapers of anti-American bias, and in a famous speech delivered in San Diego in 1970, called anti-war protesters "the nattering nabobs of negativism."

Not all accusations of bias are political. Science writer Martin Gardner has accused the entertainment media of anti-science bias. He claims that television programs such as The X-Files promote superstition. In contrast, the Competitive Enterprise Institute, which is funded by businesses, accuses the media of being biased in favor of science and against business interests, and of credulously reporting science that shows that greenhouse gasses cause global warming.

Confirmation bias

A major problem in studies is confirmation bias. Research into studies of media bias in the United States shows that liberal experimenters tend to get results that say the media has a conservative bias, while conservative experimenters tend to get results that say the media has a liberal bias, and those who do not identify themselves as either liberal or conservative get results indicating little bias, or mixed bias.

The study "A Measure of Media Bias", by political scientist Timothy J. Groseclose of UCLA and economist Jeffrey D. Milyo of the University of Missouri-Columbia, purports to rank news organizations in terms of identifying with liberal or conservative values relative to each other. They used the Americans for Democratic Action (ADA) scores as a quantitative proxy for political leanings of the referential organizations. Thus their definition of "liberal" includes the RAND Corporation, a nonprofit research organization with strong ties to the Defense Department. Their work claims to detect a bias towards liberalism in the American media.

United States political bias

Media bias in the United States occurs when the media in the United States systematically emphasizes one particular point of view in a manner that contravenes the standards of professional journalism. Claims of media bias in the United States include claims of liberal bias, conservative bias, mainstream bias, corporate bias and activist/cause bias. To combat this, a variety of watchdog groups that attempt to find the facts behind both biased reporting and unfounded claims of bias have been founded. These include:

Research about media bias is now a subject of systematic scholarship in a variety of disciplines.

Scholarly treatment in the United States and United Kingdom

Media bias is studied at schools of journalism, university departments (including Media studies, Cultural studies and Peace studies) and by independent watchdog groups from various parts of the political spectrum. In the United States, many of these studies focus on issues of a conservative/liberal balance in the media. Other focuses include international differences in reporting, as well as bias in reporting of particular issues such as economic class or environmental interests. Currently, most of these analyses are performed manually, requiring exacting and time-consuming effort. However, an interdisciplinary literature review from 2018 found that automated methods, mostly from computer science and computational linguistics, are available or could with comparably low effort be adapted for the analysis of the various forms of media bias. Employing or adapting such techniques would help to further automate the analyses in the social sciences, such as content analysis and frame analysis.

Martin Harrison's TV News: Whose Bias? (1985) criticized the methodology of the Glasgow Media Group, arguing that the GMG identified bias selectively, via their own preconceptions about what phrases qualify as biased descriptions. For example, the GMG sees the word "idle" to describe striking workers as pejorative, despite the word being used by strikers themselves.

Herman and Chomsky (1988) proposed a propaganda model hypothesizing systematic biases of U.S. media from structural economic causes. They hypothesize media ownership by corporations, funding from advertising, the use of official sources, efforts to discredit independent media ("flak"), and "anti-communist" ideology as the filters that bias news in favor of U.S. corporate interests.

Many of the positions in the preceding study are supported by a 2002 study by Jim A. Kuypers: Press Bias and Politics: How the Media Frame Controversial Issues. In this study of 116 mainstream US papers, including The New York Times, the Washington Post, Los Angeles Times, and the San Francisco Chronicle, Kuypers found that the mainstream print press in America operate within a narrow range of liberal beliefs. Those who expressed points of view further to the left were generally ignored, whereas those who expressed moderate or conservative points of view were often actively denigrated or labeled as holding a minority point of view. In short, if a political leader, regardless of party, spoke within the press-supported range of acceptable discourse, he or she would receive positive press coverage. If a politician, again regardless of party, were to speak outside of this range, he or she would receive negative press or be ignored. Kuypers also found that the liberal points of view expressed in editorial and opinion pages were found in hard news coverage of the same issues. Although focusing primarily on the issues of race and homosexuality, Kuypers found that the press injected opinion into its news coverage of other issues such as welfare reform, environmental protection, and gun control; in all, cases favoring a liberal point of view.

Henry Silverman (2011) of Roosevelt University analyzed a sample of fifty news-oriented articles on the Middle East conflict published on the Reuters.com websites for the use of classic propaganda techniques, logical fallacies and violations of the Reuters Handbook of Journalism, a manual of guiding ethical principles for the company's journalists. Across the articles, over 1,100 occurrences of propaganda, fallacies and handbook violations in 41 categories were identified and classified. In the second part of the study, a group of thirty-three university students were surveyed, before and after reading the articles, to assess their attitudes and motivation to support one or the other belligerent parties in the Middle East conflict, i.e., the Palestinians/Arabs or the Israelis. The study found that on average, subject sentiment shifted significantly following the readings in favor of the Arabs and that this shift was associated with particular propaganda techniques and logical fallacies appearing in the stories. Silverman inferred from the evidence that Reuters engages in systematically biased storytelling in favor of the Arabs/Palestinians and is able to influence audience affective behavior and motivate direct action along the same trajectory.

Studies reporting perceptions of bias in the media are not limited to studies of print media. A joint study by the Joan Shorenstein Center on Press, Politics and Public Policy at Harvard University and the Project for Excellence in Journalism found that people see media bias in television news media such as CNN. Although both CNN and Fox were perceived in the study as not being centrist, CNN was perceived as being more liberal than Fox. Moreover, the study's findings concerning CNN's perceived bias are echoed in other studies. There is also a growing economics literature on mass media bias, both on the theoretical and the empirical side. On the theoretical side the focus is on understanding to what extent the political positioning of mass media outlets is mainly driven by demand or supply factors. This literature is surveyed by Andrea Prat of Columbia University and David Stromberg of Stockholm University.

According to Dan Sutter of the University of Oklahoma, a systematic liberal bias in the U.S. media could depend on the fact that owners and/or journalists typically lean to the left.

Along the same lines, David Baron of Stanford GSB presents a game-theoretic model of mass media behaviour in which, given that the pool of journalists systematically leans towards the left or the right, mass media outlets maximise their profits by providing content that is biased in the same direction. They can do so, because it is cheaper to hire journalists who write stories that are consistent with their political position. A concurrent theory would be that supply and demand would cause media to attain a neutral balance because consumers would of course gravitate towards the media they agreed with. This argument fails in considering the imbalance in self-reported political allegiances by journalists themselves, that distort any market analogy as regards offer: (..) Indeed, in 1982, 85 percent of Columbia Graduate School of Journalism students identified themselves as liberal, versus 11 percent conservative" (Lichter, Rothman, and Lichter 1986: 48), quoted in Sutter, 2001.

This same argument would have news outlets in equal numbers increasing profits of a more balanced media far more than the slight increase in costs to hire unbiased journalists, notwithstanding the extreme rarity of self-reported conservative journalists (Sutton, 2001).

As mentioned above, Tim Groseclose of UCLA and Jeff Milyo of the University of Missouri at Columbia use think tank quotes, in order to estimate the relative position of mass media outlets in the political spectrum. The idea is to trace out which think tanks are quoted by various mass media outlets within news stories, and to match these think tanks with the political position of members of the U.S. Congress who quote them in a non-negative way. Using this procedure, Groseclose and Milyo obtain the stark result that all sampled news providers -except Fox News' Special Report and the Washington Times- are located to the left of the average Congress member, i.e. there are signs of a liberal bias in the US news media.

The methods Groseclose and Milyo used to calculate this bias have been criticized by Mark Liberman, a professor of Linguistics at the University of Pennsylvania. Liberman concludes by saying he thinks "that many if not most of the complaints directed against G&M are motivated in part by ideological disagreement – just as much of the praise for their work is motivated by ideological agreement. It would be nice if there were a less politically fraught body of data on which such modeling exercises could be explored."

Sendhil Mullainathan and Andrei Shleifer of Harvard University construct a behavioural model, which is built around the assumption that readers and viewers hold beliefs that they would like to see confirmed by news providers. When news customers share common beliefs, profit-maximizing media outlets find it optimal to select and/or frame stories in order to pander to those beliefs. On the other hand, when beliefs are heterogeneous, news providers differentiate their offer and segment the market, by providing news stories that are slanted towards the two extreme positions in the spectrum of beliefs.

Matthew Gentzkow and Jesse Shapiro of Chicago GSB present another demand-driven theory of mass media bias. If readers and viewers have a priori views on the current state of affairs and are uncertain about the quality of the information about it being provided by media outlets, then the latter have an incentive to slant stories towards their customers' prior beliefs, in order to build and keep a reputation for high-quality journalism. The reason for this is that rational agents would tend to believe that pieces of information that go against their prior beliefs in fact originate from low-quality news providers.

Given that different groups in society have different beliefs, priorities, and interests, to which group would the media tailor its bias? David Stromberg constructs a demand-driven model where media bias arises because different audiences have different effects on media profits. Advertisers pay more for affluent audiences and media may tailor content to attract this audience, perhaps producing a right-wing bias. On the other hand, urban audiences are more profitable to newspapers because of lower delivery costs. Newspapers may for this reason tailor their content to attract the profitable predominantly liberal urban audiences. Finally, because of the increasing returns to scale in news production, small groups such as minorities are less profitable. This biases media content against the interest of minorities.

Steve Ansolabehere, Rebecca Lessem and Jim Snyder of the Massachusetts Institute of Technology analyze the political orientation of endorsements by U.S. newspapers. They find an upward trend in the average propensity to endorse a candidate, and in particular an incumbent one. There are also some changes in the average ideological slant of endorsements: while in the 1940s and in the 1950s there was a clear advantage to Republican candidates, this advantage continuously eroded in subsequent decades, to the extent that in the 1990s the authors find a slight Democratic lead in the average endorsement choice.

John Lott and Kevin Hassett of the American Enterprise Institute study the coverage of economic news by looking at a panel of 389 U.S. newspapers from 1991 to 2004, and from 1985 to 2004 for a subsample comprising the top 10 newspapers and the Associated Press. For each release of official data about a set of economic indicators, the authors analyze how newspapers decide to report on them, as reflected by the tone of the related headlines. The idea is to check whether newspapers display some kind of partisan bias, by giving more positive or negative coverage to the same economic figure, as a function of the political affiliation of the incumbent president. Controlling for the economic data being released, the authors find that there are between 9.6 and 14.7 percent fewer positive stories when the incumbent president is a Republican.

Riccardo Puglisi of the Massachusetts Institute of Technology looks at the editorial choices of the New York Times from 1946 to 1997. He finds that the Times displays Democratic partisanship, with some watchdog aspects. This is the case, because during presidential campaigns the Times systematically gives more coverage to Democratic topics of civil rights, health care, labor and social welfare, but only when the incumbent president is a Republican. These topics are classified as Democratic ones, because Gallup polls show that on average U.S. citizens think that Democratic candidates would be better at handling problems related to them. According to Puglisi, in the post-1960 period the Times displays a more symmetric type of watchdog behaviour, just because during presidential campaigns it also gives more coverage to the typically Republican issue of Defense when the incumbent president is a Democrat, and less so when the incumbent is a Republican.

Alan Gerber and Dean Karlan of Yale University use an experimental approach to examine not whether the media are biased, but whether the media influence political decisions and attitudes. They conduct a randomized control trial just prior to the November 2005 gubernatorial election in Virginia and randomly assign individuals in Northern Virginia to (a) a treatment group that receives a free subscription to the Washington Post, (b) a treatment group that receives a free subscription to the Washington Times, or (c) a control group. They find that those who are assigned to the Washington Post treatment group are eight percentage points more likely to vote for the Democrat in the elections. The report also found that "exposure to either newspaper was weakly linked to a movement away from the Bush administration and Republicans."

A self-described "progressive" media watchdog group, Fairness and Accuracy in Reporting (FAIR), in consultation with the Survey and Evaluation Research Laboratory at Virginia Commonwealth University, sponsored a 1998 survey in which 141 Washington bureau chiefs and Washington-based journalists were asked a range of questions about how they did their work and about how they viewed the quality of media coverage in the broad area of politics and economic policy. "They were asked for their opinions and views about a range of recent policy issues and debates. Finally, they were asked for demographic and identifying information, including their political orientation". They then compared to the same or similar questions posed with "the public" based on Gallup, and Pew Trust polls. Their study concluded that a majority of journalists, although relatively liberal on social policies, were significantly to the right of the public on economic, labor, health care and foreign policy issues.

This study continues: "we learn much more about the political orientation of news content by looking at sourcing patterns rather than journalists' personal views. As this survey shows, it is government officials and business representatives to whom journalists "nearly always" turn when covering economic policy. Labor representatives and consumer advocates were at the bottom of the list. This is consistent with earlier research on sources. For example, analysts from the non-partisan Brookings Institution and from conservative think tanks such as the Heritage Foundation and the American Enterprise Institute are those most quoted in mainstream news accounts.

In direct contrast to the FAIR survey, in 2014, media communication researcher Jim A. Kuypers published a 40-year longitudinal, aggregate study of the political beliefs and actions of American journalists. In every single category, for instance, social, economic, unions, health care, and foreign policy, he found that nationwide, print and broadcast journalists and editors as a group were "considerably" to the political left of the majority of Americans, and that these political beliefs found their way into news stories. Kuypers concluded, "Do the political proclivities of journalists influence their interpretation of the news? I answer that with a resounding, yes. As part of my evidence, I consider testimony from journalists themselves. ... [A] solid majority of journalists do allow their political ideology to influence their reporting."

Jonathan M. Ladd, who has conducted intensive studies of media trust and media bias, concluded that the primary cause of belief in media bias is media telling their audience that particular media are biased. People who are told that a medium is biased tend to believe that it is biased, and this belief is unrelated to whether that medium is actually biased or not. The only other factor with as strong an influence on belief that media is biased is extensive coverage of celebrities. A majority of people see such media as biased, while at the same time preferring media with extensive coverage of celebrities.

Starting in 2017, the Knight Foundation and Gallup conducted research to try to understand the effect of reader bias on the reader's perception of news source bias. They created the NewsLens site to present news from a variety of sources without labeling where the article came from. Their research showed that those with more extreme political views tend to provide more biased ratings of news. NewsLens became generally available in 2020, with the goals of expanding on the research and helping the US public to read and share news with less bias. However, as of January 2021, the platform was closed.

Efforts to correct bias

A technique used to avoid bias is the "point/counterpoint" or "round table", an adversarial format in which representatives of opposing views comment on an issue. This approach theoretically allows diverse views to appear in the media. However, the person organizing the report still has the responsibility to choose people who really represent the breadth of opinion, to ask them non-prejudicial questions, and to edit or arbitrate their comments fairly. When done carelessly, a point/counterpoint can be as unfair as a simple biased report, by suggesting that the "losing" side lost on its merits. The impact of such techniques to oppose different viewpoints also shows mixed effects in ongoing research

Using this format can also lead to accusations that the reporter has created a misleading appearance that viewpoints have equal validity (sometimes called "false balance"). This may happen when a taboo exists around one of the viewpoints, or when one of the representatives habitually makes claims that are easily shown to be inaccurate.

One such allegation of misleading balance came from Mark Halperin, political director of ABC News. He stated in an internal e-mail message that reporters should not "artificially hold George W. Bush and John Kerry 'equally' accountable" to the public interest, and that complaints from Bush supporters were an attempt to "get away with ... renewed efforts to win the election by destroying Senator Kerry." When the conservative web site the Drudge Report published this message, many Bush supporters viewed it as "smoking gun" evidence that Halperin was using ABC to propagandize against Bush to Kerry's benefit, by interfering with reporters' attempts to avoid bias. An academic content analysis of election news later found that coverage at ABC, CBS, and NBC was more favorable toward Kerry than Bush, while coverage at Fox News Channel was more favorable toward Bush.

Scott Norvell, the London bureau chief for Fox News, stated in a May 20, 2005 interview with the Wall Street Journal that:

"Even we at Fox News manage to get some lefties on the air occasionally, and often let them finish their sentences before we club them to death and feed the scraps to Karl Rove and Bill O'Reilly. And those who hate us can take solace in the fact that they aren't subsidizing Bill's bombast; we payers of the BBC license fee don't enjoy that peace of mind.
Fox News is, after all, a private channel and our presenters are quite open about where they stand on particular stories. That's our appeal. People watch us because they know what they are getting. The Beeb's (British Broadcasting Corporation) (BBC) institutionalized leftism would be easier to tolerate if the corporation was a little more honest about it".

Another technique used to avoid bias is disclosure of affiliations that may be considered a possible conflict of interest. This is especially apparent when a news organization is reporting a story with some relevancy to the news organization itself or to its ownership individuals or conglomerate. Often this disclosure is mandated by the laws or regulations pertaining to stocks and securities. Commentators on news stories involving stocks are often required to disclose any ownership interest in those corporations or in its competitors.

In rare cases, a news organization may dismiss or reassign staff members who appear biased. This approach was used in the Killian documents affair and after Peter Arnett's interview with the Iraqi press. This approach is presumed to have been employed in the case of Dan Rather over a story that he ran on 60 Minutes in the month prior to the 2004 election that attempted to impugn the military record of George W. Bush by relying on allegedly fake documents that were provided by Bill Burkett, a retired Lieutenant Colonel in the Texas Army National Guard.

Finally, some countries have laws enforcing balance in state-owned media. Since 1991, the CBC and Radio Canada, its French language counterpart, are governed by the Broadcasting Act. This act states, among other things:

...the programming provided by the Canadian broadcasting system should:

  • (i) be varied and comprehensive, providing a balance of information, enlightenment and entertainment for men, women and children of all ages, interests and tastes,

(...)

  • (iv) provide a reasonable opportunity for the public to be exposed to the expression of differing views on matters of public concern

Besides these manual approaches, several (semi-)automated approaches have been developed by social scientists and computer scientists. These approaches identify differences in news coverage, which potentially resulted from media bias, by analyzing the text and meta data, such as author and publishing date. For instance, NewsCube is a news aggregator that extracts key phrases that describe a topic differently. Other approaches make use of text- and meta-data, e.g., matrix-based news aggregation spans a matrix over two dimensions, such as publisher countries (in which articles have been published) and mentioned countries (on which country an article reports). As a result, each cell contains only articles that have been published in one country and that report on another country. Particularly in international news topics, matrix-based news aggregation helps to reveal differences in media coverage between the involved countries. Attempts have also been made to utilize machine-learning to analyze the bias of text.

National and ethnic viewpoint

Many news organizations reflect, or are perceived to reflect in some way, the viewpoint of the geographic, ethnic, and national population that they primarily serve. Media within countries are sometimes seen as being sycophantic or unquestioning about the country's government.

Western media are often criticized in the rest of the world (including eastern Europe, Asia, Africa, and the Middle East) as being pro-Western with regard to a variety of political, cultural and economic issues. Al Jazeera is frequently criticized both in the West and in the Arab world.

The Israeli–Palestinian conflict and wider Arab–Israeli issues are a particularly controversial area, and nearly all coverage of any kind generates accusation of bias from one or both sides. This topic is covered in a separate article.

Anglophone bias in the world media

It has been observed that the world's principal suppliers of news, the news agencies, and the main buyers of news are Anglophone corporations and this gives an Anglophone bias to the selection and depiction of events. Anglophone definitions of what constitutes news are paramount; the news provided originates in Anglophone capitals and responds first to their own rich domestic markets.

Despite the plethora of news services, most news printed and broadcast throughout the world each day comes from only a few major agencies, the three largest of which are the Associated Press, Reuters and Agence France-Presse. Although these agencies are 'global' in the sense of their activities, they each retain significant associations with particular nations, namely the United States (AP), the United Kingdom (Reuters) and France (AFP). Chambers and Tinckell suggest that the so-called global media are agents of Anglophone values which privilege norms of 'competitive individualism, laissez-faire capitalism, parliamentary democracy and consumerism.' They see the presentation of the English language as international as a further feature of Anglophone dominance.

Religious bias

The media are often accused of bias favoring a particular religion or of bias against a particular religion. In some countries, only reporting approved by a state religion is permitted. In other countries, derogatory statements about any belief system are considered hate crimes and are illegal.

According to the Encyclopedia of Social Work (19th edition), the news media play an influential role in the general public's perception of cults. As reported in several studies, the media have depicted cults as problematic, controversial, and threatening from the beginning, tending to favor sensationalistic stories over balanced public debates. It furthers the analysis that media reports on cults rely heavily on police officials and cult "experts" who portray cult activity as dangerous and destructive, and when divergent views are presented, they are often overshadowed by horrific stories of ritualistic torture, sexual abuse, mind control, and other such practices. Furthermore, unfounded allegations, when proved untrue, receive little or no media attention.

In 2012, Huffington Post, columnist Jacques Berlinerblau argued that secularism has often been misinterpreted in the media as another word for atheism, stating that: "Secularism must be the most misunderstood and mangled ism in the American political lexicon. Commentators on the right and the left routinely equate it with Stalinism, Nazism and Socialism, among other dreaded isms. In the United States, of late, another false equation has emerged. That would be the groundless association of secularism with atheism. The religious right has profitably promulgated this misconception at least since the 1970s."

According to Stuart A. Wright, there are six factors that contribute to media bias against minority religions: first, the knowledge and familiarity of journalists with the subject matter; second, the degree of cultural accommodation of the targeted religious group; third, limited economic resources available to journalists; fourth, time constraints; fifth, sources of information used by journalists; and finally, the front-end/back-end disproportionality of reporting. According to Yale Law professor Stephen Carter, "it has long been the American habit to be more suspicious of—and more repressive toward—religions that stand outside the mainline Protestant-Roman Catholic-Jewish troika that dominates America's spiritual life." As for front-end/back-end disproportionality, Wright says: "news stories on unpopular or marginal religions frequently are predicated on unsubstantiated allegations or government actions based on faulty or weak evidence occurring at the front-end of an event. As the charges weighed in against material evidence, these cases often disintegrate. Yet rarely is there equal space and attention in the mass media given to the resolution or outcome of the incident. If the accused are innocent, often the public is not made aware."

Social media bias

One of the hotbeds of political bias is social media. Within the United States, Pew Research Center reported that 64% of Americans believed that social media had a toxic effect on our society and culture in July 2020. Only 10% of Americans believed that it had a positive effect on society. Even still, 72% of US Adults had at least one social media account in 2019, and 65% of Americans believe that social media is an effective way to reach out to politicians. Some of the main concerns with social media lie with the spread of deliberately false or misinterpreted information and the spread of hate and extremism. Social scientist experts explain the growth of misinformation and hate as a result of the increase in echo chambers.

Fueled by confirmation bias, online echo chambers allow users to be steeped within their own ideology. Because social media is tailored to your interests and your selected friends, it is an easy outlet for political echo chambers. Another Pew Research poll in 2019 showed that 28% of US adults "often" find their news through social media, and 55% of US adults get their news from social media either "often" or "sometimes". Additionally, more people are reported as going to social media for their news as the Coronavirus has restricted politicians to online campaigns and social media live streams. GCF Global encourages online users to avoid echo chambers by interacting with different people and perspectives along with avoiding the temptation of confirmation bias.

How people view media

In 1997, two-thirds (67%) said agreed with the statement: "In dealing with political and social issues, news organizations tend to favor one side." That was up 14 points from 53 percent who gave that answer in 1985. Those who believed the media "deal fairly with all sides" fell from 34 percent to 27 percent. "In one of the most telling complaints, a majority (54%) of Americans believe the news media gets in the way of society solving its problems," Pew reported. Republicans "are more likely to say news organizations favor one side than are Democrats or independents (77 percent vs. 58 percent and 69 percent, respectively)." The percentage who felt "news organizations get the facts straight" fell from 55 percent to 37 percent.

Role of language

Bias is often reflected in which language is used, and in the way that language is used. Mass media has a worldwide reach, but must communicate with each linguistic group in some language they understand. The use of language may be neutral, or may attempt to be as neutral as possible, using careful translation and avoiding culturally charged words and phrases. Or it may be intentionally or accidentally biased, using mistranslations and trigger words targeting particular groups.

For example, in Bosnia and Herzegovina there are three mutually intelligible languages, Bosnian, Croatian, and Serbian. Media that try to reach as large an audience as possible use words common to all three languages. Media that want to target just one group may choose words that are unique to that group. In the United States, while most media is in English, in the 2020 election both major political parties used Spanish language advertising to reach out to Hispanic voters. Al Jazeera originally used Arabic, to reach its target audience, but in 2003 launched Al Jazeera English to broaden that audience.

Attempts to use language designed to appeal to a particular cultural group can backfire, as when Kimberly Guilfoyle, speaking at the Republican National Convention in 2020, said she was proud that her mother was an immigrant from Puerto Rico. Puerto Ricans were quick to point out that they are born American citizens, and are not immigrants.

There are also false flag broadcasts, that pretend to be favoring one group, while using language deliberately chosen to anger the target audience.

Language may also introduce a more subtle form of bias. The selection of metaphors and analogies, or the inclusion of personal information in one situation but not another can introduce bias, such as a gender bias. Use of a word with positive or negative connotations rather than a more neutral synonym can form a biased picture in the audience's mind. For example, it makes a difference whether the media calls a group "terrorists" or "freedom fighters" or "insurgents". A 2005 memo to the staff of the CBC states:

Rather than calling assailants "terrorists," we can refer to them as bombers, hijackers, gunmen (if we're sure no women were in the group), militants, extremists, attackers or some other appropriate noun.

In a widely criticized episode, initial online BBC reports of the 7 July 2005 London bombings identified the perpetrators as terrorists, in contradiction to the BBC's internal policy. But by the next day, journalist Tom Gross noted that the online articles had been edited, replacing "terrorists" by "bombers". In another case, March 28, 2007, the BBC paid almost $400,000 in legal fees in a London court to keep an internal memo dealing with alleged anti-Israeli bias from becoming public. The BBC has been accused of having a pro-Israel bias.

Other influences

The apparent bias of media is not always specifically political in nature. The news media tend to appeal to a specific audience, which means that stories that affect a large number of people on a global scale often receive less coverage in some markets than local stories, such as a public school shooting, a celebrity wedding, a plane crash, a "missing white woman", or similarly glamorous or shocking stories. For example, the deaths of millions of people in an ethnic conflict in Africa might be afforded scant mention in American media, while the shooting of five people in a high school is analyzed in depth. Bias is also known to exist in sports broadcasting; in the United States, broadcasters tend to favor teams on the East Coast, teams in major markets, older and more established teams and leagues, teams based in their respective country (in international sport) and teams that include high-profile celebrity athletes. The reason for these types of bias is a function of what the public wants to watch and/or what producers and publishers believe the public wants to watch.

Bias has also been claimed in instances referred to as conflict of interest, whereby the owners of media outlets have vested interests in other commercial enterprises or political parties. In such cases in the United States, the media outlet is required to disclose the conflict of interest.

However, the decisions of the editorial department of a newspaper and the corporate parent frequently are not connected, as the editorial staff retains freedom to decide what is covered as well as what is not. Biases, real or implied, frequently arise when it comes to deciding what stories will be covered and who will be called for those stories.

Accusations that a source is biased, if accepted, may cause media consumers to distrust certain kinds of statements, and place added confidence on others.

Christian privilege

From Wikipedia, the free encyclopedia

Christian privilege is a social advantage that is bestowed upon Christians in society. This arises out of the presumption that Christian belief is a social norm, that leads to the marginalization of the nonreligious and members of other religions through institutional religious discrimination or religious persecution. Christian privilege can also lead to the neglect of outsiders' cultural heritage and religious practices.

Overview

Christian privilege is a type of dominant group privilege where the unconscious or conscious attitudes and beliefs of Christians advantage Christians over non-Christians. Examples include opinions that non-Christian beliefs are inferior or dangerous, or that those who adhere to non-Christian beliefs are amoral, immoral, sinful, or misguided. Such prejudices pervade established social institutions, are reinforced by the broader American society, and have evolved as part of its history.

Lewis Z. Schlosser observes that the exposure of Christian privilege breaks a "sacred taboo", and that "both subtle and obvious pressures exist to ensure that these privileges continue to be in the sole domain of Christians. This process is quite similar to the way in which whites and males continue to (consciously and unconsciously) ensure the privilege of their racial and gender groups".

There is a hierarchy of Christian privilege in the United States. White mainstream Protestant denominations have greater degrees of privilege than minority Christian denominations. Such groups include African American churches, Christian Hispanics and Latinos, Amish people, Mennonite, Quakers, Seventh-day Adventists, Jehovah's Witnesses, adherents of the Eastern Orthodox Church, Christian scientists, Mormons, and in some instances, Catholics.

When the dominant Christian groups impose their cultural norms, values, and perspectives on people with different beliefs, those people are seen in social justice terms as oppressed. These values are imposed "on institutions by individuals and on individuals by institutions". These social and cultural values define ideas of good and evil, health and sickness, normality and deviance, and how one should live one's life. The dominant group's social values serve to justify and rationalize social oppression, while the dominant group members may not be aware of the ways in which they are privileged because of their own social identity; "unpacking" McIntosh's allegorical knapsack of privilege (of any kind) is to become aware of and to develop critical consciousness of its existence and how it impacts the daily lives of both those with and those without this privilege.

History

Alexis de Tocqueville the French political scientist and diplomat, traveled across the United States for nine months between 1831–1832, conducting research for his book Democracy in America. He noted a paradox of religion in the U.S. On the one hand, the United States promoted itself around the world as a country that valued both the "separation of church and state", and religious freedom and tolerance. On the other hand, "There is no country in the world where the Christian religion retains a greater influence over the souls of men than in America". He explained this paradox by proposing that with no officially sanctioned governmental religion, Christian denominations were compelled to compete with one another and promote themselves in order to attract and keep parishioners, thereby making religion even stronger. While the government did not support Christian churches as such, Tocqueville argued that religion should be considered the first political institution because of the enormous influence that churches had on the political process.

Although de Tocqueville favored U.S. style democracy, he found its major limitation to be in its limiting of independent thought and independent beliefs. In a country that promoted the notion that the majority rules, this effectively silenced minorities by what Tocqueville termed the "tyranny of the majority". Without specific guarantees of minority rights—in this case minority religious rights—there is a danger of religious domination over religious minorities and non-believers. The religious majority in the U.S. has historically been adherents of mainline Protestant Christian denominations who often assume that their values and standard apply equally to others.

Another traveler to the United States, social theorist Gunnar Myrdal examined U.S. society following World War II, and he noted a contradiction, which he termed "an American dilemma". He found an overriding commitment to democracy, liberty, freedom, human dignity, and egalitarian values, coexisting alongside deep-seated patterns of racial discrimination, privileging of white people, and the subordination of peoples of color. This contradiction has been reframed for contemporary consideration by the religious scholar, Diana Eck:

"The new American dilemma is real religious pluralism, and it poses challenges to America's Christian churches that are as difficult and divisive as those of race. Today, the invocation of a Christian America takes on a new set of tensions as our population of Muslim, Hindu, Sikh, and Buddhist neighbors grows. The ideal of a Christian America stands in contradiction to the spirit, if not the letter, of America's foundational principle of religious freedom"

Christian hegemony

The concept of hegemony describes the ways in which a dominant group, in this case mainly U.S. Christians, disseminate their dominant social constructions as common sense, normative, or even universal, even though most of the world's inhabitants are not Christian. Christian hegemony also accepts Christianity as part of the natural order, even at times by those who are marginalized, disempowered, or rendered invisible by it. Thus, Christian hegemony helps to maintain the marginality of other religions and beliefs. According to Beaman, "the binary opposition of sameness/difference is reflected in Protestant/minority religion in which mainstream Protestantism is representative of the 'normal'".

The French philosopher, Michel Foucault, described how a dominant-group's hegemony is advanced through "discourses". Discourses include the ideas, written expressions, theoretical foundations, and language of the dominant culture. According to Foucault, dominant-group discourses pervade networks of social and political control, which he called "regimes of truth", and which function to legitimize what can be said, who has the authority to speak and be heard, and what is authorized as true or as the truth.

Pervasiveness

Christian privilege at the individual level occurs in proselytizing to convert or reconvert non-Christians to Christianity. While many Christians view proselytizing as offering the gift of Jesus to the non-Christians, some non-believers and people of other faiths may view this as an imposition, manipulation, or oppression.

Social institutions—including but not limited to educational, governmental, and religious bodies—often maintain and perpetuate policies that explicitly or implicitly privilege and promote some groups while limiting access, excluding, or rendering invisible other groups based on social identity and social status.

Overt forms of oppression, when a dominant group tyrannizes a subordinate group, for example, apartheid, slavery and ethnic cleansing, are obvious. However, dominant group privilege is not as obvious, especially to members of dominant groups. Oppression in its fullest sense refers to structural or systemic constraints imposed on groups, even within constitutional democracies, and its "causes are embedded in unquestioned norms, habits, and symbols, in the assumptions underlying institutional rules and the collective consequences of following those rules".

Christian dominance is facilitated by its relative invisibility, and because of this invisibility, it is not analyzed, scrutinized, or confronted. Dominance is perceived as unremarkable or "normal". For example, some symbolism and rituals associated with religious holidays may appear to be free of religion. However, this very secularization can fortify Christian privilege and perpetuate Christian hegemony by making it harder to recognize and thus circumvent the constitutional requirements for the separation of religion and government.

Christian privilege and religious oppression exist in a symbiotic relationship. Oppression toward non-Christians gives rise to Christian privilege, and Christian privilege maintains oppression toward non-Christian individuals and faith communities.

Criticism

According to Schlosser, many Christians reject the notion that they have any privilege by claiming that all religions are essentially the same. Thus, they have no more and no fewer benefits accorded to them than members of other faith communities. Blumenfeld notes the objections that some of his university students raise when discussing Christian privilege as connected with the celebration of Christian holidays. The students, he notes, state that many of the celebrations and decorations have nothing to do with religion as such, and do not represent Christianity, but are rather part of American culture—however, this could be considered a further example of privilege.

Similarly, some claim that the religious significance of cultural practices stems not from Christianity, but rather from a Judeo-Christian tradition. Beaman argues that "this obscures the pervasiveness of anti-Semitism in the modern world".

Scholars and jurists debate the exact scope of religious liberty protected by the First Amendment. It is unclear whether the amendment requires religious minorities to be exempted from neutral laws and whether the Free Exercise Clause requires Congress to exempt religious pacifists from conscription into the military. At a minimum, it prohibits Congress from, in the words of James Madison, compelling "men to worship God in any manner contrary to their conscience".

White privilege

From Wikipedia, the free encyclopedia

White privilege, or white skin privilege, is the societal privilege that benefits white people over non-white people in some societies, particularly if they are otherwise under the same social, political, or economic circumstances. With roots in European colonialism and imperialism, and the Atlantic slave trade, white privilege has developed in circumstances that have broadly sought to protect white racial privileges, various national citizenships and other rights or special benefits.

In the study of white privilege and its broader field of whiteness studies, both pioneered in the United States, academic perspectives such as critical race theory use the concept to analyze how racism and racialized societies affect the lives of white or white-skinned people. For example, American academic Peggy McIntosh described the advantages that whites in Western societies enjoy and non-whites do not experience, as "an invisible package of unearned assets". White privilege denotes both obvious and less obvious passive advantages that white people may not recognize they have, which distinguishes it from overt bias or prejudice. These include cultural affirmations of one's own worth; presumed greater social status; and freedom to move, buy, work, play, and speak freely. The effects can be seen in professional, educational, and personal contexts. The concept of white privilege also implies the right to assume the universality of one's own experiences, marking others as different or exceptional while perceiving oneself as normal.

Some scholars say that the term uses the concept of "whiteness" as a proxy for class or other social privilege or as a distraction from deeper underlying problems of inequality. Others state that it is not that whiteness is a proxy but that many other social privileges are interconnected with it, requiring complex and careful analysis to identify how whiteness contributes to privilege. Other commentators propose alternative definitions of whiteness and exceptions to or limits of white identity, arguing that the concept of white privilege ignores important differences between white subpopulations and individuals and suggesting that the notion of whiteness cannot be inclusive of all white people. They note the problem of acknowledging the diversity of people of color and ethnicity within these groups.

Some commentators have observed that the "academic-sounding concept of white privilege" sometimes elicits defensiveness and misunderstanding among white people, in part due to how the concept of white privilege was rapidly brought into the mainstream spotlight through social media campaigns such as Black Lives Matter. As an academic concept that was only recently brought into the mainstream, the concept of white privilege is frequently misinterpreted by non-academics; some academics, having studied white privilege undisturbed for decades, have been surprised by the seemingly sudden hostility from right-wing critics since approximately 2014.

Definition

White privilege is a social phenomenon. Although the definition of "white privilege" has been somewhat fluid, it is generally agreed to refer to the implicit or systemic advantages that people who are deemed white have relative to people who are not deemed white; it is the absence of suspicion and other negative reactions that white people experience.

The term is used in discussions focused on the mostly hidden benefits that white people possess in a society where racism is prevalent and whiteness is considered normal, rather than on the detriments to people who are the objects of racism. As such, most definitions and discussions of the concept use as a starting point McIntosh's metaphor of the "invisible backpack" that white people unconsciously "wear" in a society where racism is prevalent.

History

European colonialism

European colonialism, involving some of the earliest significant contacts of Europeans with indigenous peoples, was crucial in the foundation and development of white privilege. Academics, such as Charles V. Hamilton, have explored how modern-era European-organized slavery, beginning with Portugal in the 15th century and culminating in the British Empire and slavery in the United States, began a centuries-long progression of white privilege, and non-white subjugation. Sociologist Bob Blauner has proposed that this era of European colonialism was the height, or most extreme version, of white privilege in history.

In British abolitionist and MP James Stephen's 1824 The Slavery of the British West Indies, while examining the racist colonial laws denying African slaves the ability to give evidence in West Indian jury trials; Stephen makes a clarifying distinction between masters, slaves and "free persons not possessing the privilege of a white skin".

In historian William Miller Macmillan's 1929 The Frontier and the Kaffir Wars, 1792–1836, he describes the motivations of Afrikaner settlers to embark upon the Great Trek as an attempt to preserve their racial privilege over indigenous Khoisan people; "It was primarily land hunger and a determination to uphold white privilege that drove the Trekkers out of the colony in their hundreds". Cape Colony was administered by the British Empire and their increasingly anti-slavery policies were seen as a threat by the Dutch-speaking settlers, who were afraid of losing their African and Asian slaves, as well as their superior status as people of European descent. In 1932, Zaire Church News, a missionary publication in the Zaire area, confronted white privilege's impact from the European colonization of central and southern Africa, and its impact on black people's progress in the region:

In these respects the ambitions of profit-seeking Europeans, individually and especially corporately, may become prejudicial to the educational advance of the Congo people, just as white privilege and ambition have militated against Bantu progress on more than one occasion in South Africa.

Scholar João Ferreira Duarte, in his jointedly written Europe in Black and White, has examined colonialism in relation to white privilege, suggesting its legacy continues "to imprint the privilege of whiteness onto the new map of Europe", but also "sustain the political fortification of Europe as a hegemonic white space".

Early 20th-century

A nicer water fountain for whites next to one for colored people in North Carolina (exhibited in Levine Museum of the New South).

An address on Social Equities, from a 1910 National Council of the Congregational Churches of the United States publication, demonstrates some of the earliest terminology developing in the concept of white skin privilege:

What infinite cruelties and injustices have been practiced by men who believed that to have a white skin constituted special privilege and who reckoned along with the divine rights of kings the divine rights of the white! We are all glad to take up the white man's burden if that burden carries with it the privilege of asserting the white man's superiority, of exploiting the man of lesser breed, and making him know and keep his place.

In his 1935 Black Reconstruction in America, W. E. B. Du Bois introduced the concept of a "psychological wage" for white laborers. This special status, he wrote, divided the labor movement by leading low-wage white workers to feel superior to low-wage black workers. Du Bois identified white supremacy as a global phenomenon, affecting the social conditions across the world by means of colonialism. For instance, Du Bois wrote:

It must be remembered that the white group of laborers, while they received a low wage, were compensated in part by a sort of public and psychological wage. They were given public deference and titles of courtesy because they were white. They were admitted freely with all classes of white people to public functions, public parks, and the best schools. The police were drawn from their ranks, and the courts, dependent on their votes, treated them with such leniency as to encourage lawlessness. Their vote selected public officials, and while this had small effect upon the economic situation, it had great effect upon their personal treatment and the deference shown them. White schoolhouses were the best in the community, and conspicuously placed, and they cost anywhere from twice to ten times as much per capita as the colored schools. The newspapers specialized on news that flattered the poor whites and almost utterly ignored the Negro except in crime and ridicule.

In a 1942 edition of Modern Review magazine, Ramananda Chatterjee accused Winston Churchill of hypocritical policy positions, in his support, as Chatterjee viewed it, of racial equality in the UK and US but not in British India; "Mr Churchill can support white privilege and monopoly in India whilst opposing privilege and monopoly on both sides of the Atlantic." In 1943, during World War II, sociologist Alfred McClung Lee's Race Riot, Detroit 1943 addressed the "Nazi-like guarantee of white privilege" in American society:

White Americans might well ask themselves: Why do whites need so many special advantages in their competition with Negroes? Similar tactics for the elimination of Jewish competition in Nazi Germany brought the shocked condemnation of the civilized world.

US civil rights movement

In the United States, inspired by the civil rights movement, Theodore W. Allen began a 40-year analysis of "white skin privilege", "white race" privilege, and "white" privilege in a call he drafted for a "John Brown Commemoration Committee" that urged "White Americans who want government of the people" and "by the people" to "begin by first repudiating their white skin privileges". The pamphlet "White Blindspot", containing one essay by Allen and one by historian Noel Ignatiev, was published in the late 1960s. It focused on the struggle against "white skin privilege" and significantly influenced the Students for a Democratic Society (SDS) and sectors of the New Left. By June 15, 1969, the New York Times was reporting that the National Office of Students for a Democratic Society (SDS) was calling "for an all-out fight against 'white skin privileges'". From 1974 to 1975, Allen extended his analysis to the colonial period, leading to the publication of "Class Struggle and the Origin of Racial Slavery: The Invention of the White Race" (1975), which ultimately grew into his two-volume The Invention of the White Race in 1994 and 1997.

In his work, Allen maintained several points: that the "white race" was invented as a ruling class social control formation in the late seventeenth and early eighteenth century Anglo-American plantation colonies (principally Virginia and Maryland); that central to this process was the ruling-class plantation bourgeoisie conferring "white race" privileges on European-American working people; that these privileges were not only against the interests of African-Americans, they were also "poison", "ruinous", a baited hook, to the class interests of working people; that white supremacy, reinforced by the "white skin privilege", has been the main retardant of working-class consciousness in the US; and that struggle for radical social change should direct principal efforts at challenging white supremacy and "white skin privileges". Though Allen's work influenced Students for a Democratic Society (SDS) and sectors of the "new left" and paved the way for "white privilege" and "race as social construct" study, and though he appreciated much of the work that followed, he also raised important questions about developments in those areas.

In newspapers and public discourse across the United States in the 1960s, the term "white privilege" was often used to describe white areas under conditions of residential segregation. These and other uses grew out of the era of legal discrimination against Black Americans, and reflected the idea that white status could continue despite formal equality. In the 1990s, the term came back into public discourse, such as in Robert Jensen's 1998 opinion piece in the Baltimore Sun, titled "White privilege shapes the U.S."

Study of the concept

The concept of white privilege also came to be used within radical circles for purposes of self-criticism by anti-racist whites. For instance, a 1975 article in Lesbian Tide criticized the American feminist movement for exhibiting "class privilege" and "white privilege". Weather Underground leader Bernardine Dohrn, in a 1977 Lesbian Tide article, wrote: "... by assuming that I was beyond white privilege or allying with male privilege because I understood it, I prepared and led the way for a totally opportunist direction which infected all of our work and betrayed revolutionary principles."

In the late 1980s, the term gained new popularity in academic circles and public discourse after Peggy McIntosh's 1987 essay "White Privilege: Unpacking the Invisible Knapsack". In this essay, McIntosh described white privilege as "an invisible weightless knapsack of assurances, tools, maps, guides, codebooks, passports, visas, clothes, compass, emergency gear, and blank checks", and also discussed the relationships between different social hierarchies in which experiencing oppression in one hierarchy did not negate unearned privilege experienced in another. In later years, the theory of intersectionality also gained prominence, with black feminists like Kimberlé Williams Crenshaw arguing that black women experienced a different type of oppression from male privilege distinct from that experienced by white women because of white privilege. The essay is still routinely cited as a key influence by later generations of academics and journalists.

In 2003, Ella Bell and Stella Nkomo noted that "most scholars of race relations embrace the use of [the concept] white privilege". The same year, sociologists in the American Mosaic Project at the University of Minnesota reported that in the United States there was a widespread belief that "prejudice and discrimination [in favor of whites] create a form of white privilege." According to their poll, this view was affirmed by 59% of white respondents, 83% of Blacks, and 84% of Hispanics.

21st-century popular culture

White privilege as a concept marked its transition from academia to more mainstream prominence through social media in the early 2010s, especially in 2014, a year in which Black Lives Matter formed into a major movement and the word "hashtag" itself was added to Merriam-Webster. Brandt and Kizer, in their article "From Street to Tweet" (2015), discuss the American public's perception of the concept of privilege in mainstream culture, including white privilege, as being influenced by social media.

Hua Hsu, a Vassar College professor of English, opened his The New Yorker review of the 2015 MTV film White People with the remark: "like the robot in a movie slowly discovering that it is, indeed, a robot, it feels as though we are living in the moment when white people, on a generational scale, have become self-aware". Noting that "white people have begun to understand themselves in the explicit terms of identity politics, long the province of those on the margins", Hsu ascribes this change in self-awareness to a generational change, "one of strange byproducts of the Obama era". Hsu writes that discourse on the nature of whiteness "isn't a new discussion, by any means, but it has never seemed quite so animated".

The film White People itself, produced and directed by Pulitzer Prize winner Jose Antonio Vargas, is a documentary that follows a variety of white teenagers who express their honest thoughts and feelings about their whiteness on-camera, as well as their opinions on white privilege. During one moment of the film, Vargas interviews a white community college student, Katy, who attributes her inability to land a college scholarship to reverse racism against white people, before Vargas points out that white students are "40 percent more likely to receive merit-based funding". In one review of the film, a Daily Beast writer interviews Ronnie Cho, the head of MTV Public Affairs, who acknowledges "young people as the engine behind social change and awareness", and therefore would be more likely to talk about white privilege, but also notes that at the same time, millennials (with some overlap with Generation Z) form "a generation that maybe were raised with noble aspirations to be color blind". Ronnie Cho then asserts these aspirations "may not be very helpful if we ignore difference. The color of our skin does matter, and impacts how the world interacts with us." Later in the same review, writer Amy Zimmerman notes that "white people often don't feel a pressing need to talk about race, because they don't experience it as racism and oppression, and therefore hardly experience it at all. Checking privilege is an act of self-policing for white Americans; comparatively, black Americans are routinely over-checked by the literal police."

In January 2016, hip-hop group Macklemore and Ryan Lewis released "White Privilege II", a single from their album This Unruly Mess I've Made, in which Macklemore raps about his struggle to find his place in the Black Lives Matter protest movement, conscious that his commercial success in hip hop is at least partially a product of white privilege, and his criticism of defensive responses to white privilege. He also says that other white performers have profited immensely from cultural appropriation of black culture, such as Iggy Azalea, though Forrest Wickman, writing for Slate, observes that the line supposedly accusing Azalea of "heisting the magic" is really a self-criticism: The Heist was Macklemore and Ryan Lewis' debut album. Wickman states that "White Privilege II" is not "a great song, but as a think piece it's not terrible" and praises Macklemore for "giving Black Lives Matter protesters (along with up-and-coming singer Jamila Woods) the last word." Spencer Kornhaber, a reviewer for The Atlantic, calls the song "brave" and "both a statement ... and a demonstration" and writes that Macklemore "spotlights the voices of actual black activists". He also criticizes the song for "forgoing metaphor or ambiguity or impressionism". More critically, Kris Ex of Pitchfork Media called the song a "mess", saying that it's "too much to work as hit and not enough to work as a piece of agitprop."

According to Fredrik deBoer, it is a popular trend for white people to willingly claim self-acknowledgement of their white privilege online. deBoer criticized this practice as promoting self-regard and not solving any actual inequalities. Michael J. Monahana argues that the rhetoric of privilege "obscures as much as it illuminates" and that we "would be better served by beginning with a more sophisticated understanding of racist oppression as systemic, and of individual agents as constitutively implicated in that system."

Applications in critical theory

Critical race theory

The concept of white privilege has been studied by theorists of whiteness studies seeking to examine the construction and moral implications of 'whiteness'. There is often overlap between critical whiteness and race theories, as demonstrated by focus on the legal and historical construction of white identity, and the use of narratives (whether legal discourse, testimony or fiction) as a tool for exposing systems of racial power. Fields such as history and cultural studies are primarily responsible for the formative scholarship of critical whiteness studies.

Critical race theorists such as Cheryl Harris and George Lipsitz have said that "whiteness" has historically been treated more as a form of property than as a racial characteristic: in other words, as an object which has intrinsic value that must be protected by social and legal institutions. Laws and mores concerning race (from apartheid and Jim Crow constructions that legally separate different races to social prejudices against interracial relationships or mixed communities) serve the purpose of retaining certain advantages and privileges for whites. Because of this, academic and societal ideas about race have tended to focus solely on the disadvantages suffered by racial minorities, overlooking the advantageous effects that accrue to whites.

Eric Arnesen, an American labor historian, reviewed papers from a whiteness studies perspective published in his field in the 1990s, and found that the concept of whiteness was used so broadly during that time period that it wasn't useful.

Whiteness unspoken

From another perspective, white privilege is a way of conceptualizing racial inequalities that focuses on advantages that white people accrue from their position in society as well as the disadvantages that non-white people experience. This same idea is brought to light by Peggy McIntosh, who wrote about white privilege from the perspective of a white individual. McIntosh states in her writing that, "as a white person, I realized I had been taught about racism as something which puts others at a disadvantage, but had been taught not to see one of its corollary aspects, white privilege which puts me at an advantage". To back this assertion, McIntosh notes a myriad of conditions in her article in which racial inequalities occur to favor whites, from renting or buying a home in a given area without suspicion of one's financial standing, to purchasing bandages in "flesh" color that closely matches a white person's skin tone. She further asserts that she sees

a pattern running through the matrix of white privilege, a pattern of assumptions which were passed on to me as a white person. There was one main piece of cultural turf; it was my own turf, and I was among those who could control the turf. My skin color was an asset for any move I was educated to want to make. I could think of myself as belonging in major ways, and of making social systems work for me. I could freely disparage, fear, neglect, or be oblivious to anything outside of the dominant cultural forms. Being of the main culture, I could also criticize it fairly freely.

Unjust enrichment

Lawrence Blum refers to advantages for white people as "unjust enrichment" privileges, in which white people benefit from the injustices done to people of color, and he articulates that such privileges are deeply rooted in the U.S. culture and lifestyle:

When Blacks are denied access to desirable homes, for example, this is not just an injustice to Blacks but a positive benefit to Whites who now have a wider range of domicile options than they would have if Blacks had equal access to housing. When urban schools do a poor job of educating their Latino/a and Black students, this benefits Whites in the sense that it unjustly advantages them in the competition for higher levels of education and jobs. Whites in general cannot avoid benefiting from the historical legacy of racial discrimination and oppression. So unjust enrichment is almost never absent from the life situation of Whites.

Spared injustice

A protester holds a sign reading "They don't shoot white women like me" at a Black Lives Matter protest in the wake of the non-indictment of a New York City police officer for the death of Eric Garner

In Blum's analysis of the underlying structure of white privilege, "spared injustice" is when a person of color suffers an unjust treatment while a white person does not. His example of this is when "a Black person is stopped by the police without due cause but a White person is not". He identifies "unjust enrichment" privileges as those for which whites are spared the injustice of a situation, and in turn, are benefiting from the injustice of others. For instance, "if police are too focused on looking for Black lawbreakers, they might be less vigilant toward White ones, conferring an unjust enrichment benefit on Whites who do break the laws but escape detection for this reason."

Privileges not related to injustice

Blum describes "non-injustice-related" privileges as those which are not associated with injustices experienced by people of color, but relate to a majority group's advantages over a minority group. Those who are in the majority, usually white people, gain "unearned privileges not founded on injustice." According to Blum, in workplace cultures there tends to be a partly ethnocultural character, so that some ethnic or racial groups' members find them more comfortable than do others.

Framing racial inequality

Dan J. Pence and J. Arthur Fields have observed resistance in the context of education to the idea that white privilege of this type exists, and suggest this resistance stems from a tendency to see inequality as a black or Latino issue. One report noted that white students often react to in-class discussions about white privilege with a continuum of behaviors ranging from outright hostility to a "wall of silence". A pair of studies on a broader population by Branscombe et al. found that framing racial issues in terms of white privilege as opposed to non-white disadvantages can produce a greater degree of racially biased responses from whites who have higher levels of racial identification. Branscombe et al. demonstrate that framing racial inequality in terms of the privileges of whites increased levels of white guilt among white respondents. Those with high racial identification were more likely to give responses which concurred with modern racist attitudes than those with low racial identification. According to the studies' authors, these findings suggest that representing inequality in terms of outgroup disadvantage allows privileged group members to avoid the negative implications of inequality.

A 2019 study published in the Journal of Experimental Psychology had socially liberal people read about white privilege, and then read about a poor person who was either black or white. They found that reading about white privilege did not increase empathy for either, and decreased it if the person was white. One of the study's authors said that this demonstrates the importance of nuance, and recognizing individual differences, when teaching about white privilege.

White privilege pedagogy

White privilege pedagogy has been influential in multicultural education, teacher training, ethnic and gender studies, sociology, psychology, political science, American studies, and social work education.

Several scholars have raised questions about the focus on white privilege in efforts to combat racism in educational settings. Lawrence Blum says that the approach suffers from a failure to distinguish between factors such as "spared injustice" and "unjust enrichment".

White fragility

Robin DiAngelo coined the term "white fragility" in the early 2010s, later releasing her 2018 book White Fragility. She has said that "white privilege can be thought of as unstable racial equilibrium", and that when this equilibrium is challenged, the resulting racial stress can become intolerable and trigger a range of defensive responses. DiAngelo defines these behaviors as white fragility. For example, DiAngelo observed in her studies that some white people, when confronted with racial issues concerning white privilege, may respond with dismissal, distress, or other defensive responses because they may feel personally implicated in white supremacy. Elsewhere, it has been summarized as "the trademark inability of white Americans to meaningfully own their unearned privilege".

DiAngelo also writes that white privilege is very rarely discussed and that even multicultural education courses tend to use vocabulary that further obfuscates racial privilege and defines race as something that only concerns blacks. She suggests using loaded terminology with negative connotations to people of color adds to the cycle of white privilege.

It is far more the norm for these courses and programs to use racially coded language such as 'urban,' 'inner city,' and 'disadvantaged' but to rarely use 'white' or 'overadvantaged' or 'privileged.' This racially coded language reproduces racist images and perspectives while it simultaneously reproduces the comfortable illusion that race and its problems are what 'they' have, not us.

She does say, however, that defensiveness and discomfort from white people in response to being confronted with racial issues is not irrational but rather is often driven by subconscious, sometimes even well-meaning, attitudes toward racism. In a book review, Washington Post critic Carlos Lozada said that the book presents self-fulfilling and oversimplified arguments, and "flattens people of any ancestry into two-dimensional beings fitting predetermined narratives".

White backlash

White backlash, the negative reaction of some white people to the advancement of non-whites, has been described as a possible response to the societal examination of white privilege, or to the perceived actual or hypothetical loss of that racial privilege.

A 2015 Valparaiso University journal article by DePaul University professor Terry Smith titled "White Backlash in a Brown Country" suggests that backlash results from threats to white privilege: "White backlash—the adverse reaction of whites to the progress of members of a non-dominant group—is symptomatic of a condition created by the gestalt of white privilege". Drawing on political scientist Danielle Allen's analysis that demographic shifts "provoke resistance from those whose well-being, status and self-esteem are connected to historical privileges of 'whiteness'", Smith explored the interconnectivity of the concepts:

The hallmark of addiction is "protection of one's source." The same is true of backlash. The linear model of equality drastically underestimates the lengths to which people accustomed to certain privileges will go to protect them. It assigns to white Americans a preternatural ability to adapt to change and see their fellow citizens of color as equal.

In Backlash: What Happens When We Talk Honestly about Racism in America, philosopher George Yancy expands on the concept of white backlash as an extreme response to loss of privilege, suggesting that DiAngelo's white fragility is a subtle form of defensiveness in comparison to the visceral racism and threats of violence that Yancy has examined.

Global

White privilege functions differently in different places. A person's white skin will not be an asset to them in every conceivable place or situation. White people are also a global minority, and this fact affects the experiences they have outside of their home areas. Nevertheless, some people who use the term "white privilege" describe it as a worldwide phenomenon, resulting from the history of colonialism by white Western Europeans. One author states that American white men are privileged almost everywhere in the world, even though many countries have never been colonized by Western Europeans.

In some accounts, global white privilege is related to American exceptionalism and hegemony.

Africa

Namibia

The apartheid system in Namibia created the legal environment for establishing and maintaining white privilege. The segregation of peoples both preserved racial privileges and hindered unitary nation building. In the period of years during the negotiation of Namibian independence, the country's administration, which was dominated by white Namibians, held control of power. In a 1981 NYT analysis, Joseph Lelyveld reported how measures which would challenge white privilege in the country were disregarded, and how politicians, such as Dirk Mudge, ignoring the policy of racial privilege, faced electoral threats from the black majority. In 1988, two years before the country's independence, Frene Ginwala suggested that there was a general refusal to acknowledge the oppression of black women in the country, by the white women who, according to Ginwala, had enjoyed the white privilege of apartheid.

Research conducted by the Journal of Southern African Studies in 2008 has investigated how white privilege is generationally passed on, with particular focus on the descendants of German Namibians, who arrived in the 1950s and 1960s. In 2010, the Journal of Ethnic and Migration Studies further analyzed white privilege in post-colonial Namibia.

South Africa

Registration certificate identifies a person as white

White privilege was legally enshrined in South Africa through apartheid. Apartheid was institutionalized in 1948 and lasted formally into the early 1990s. Under apartheid, racial privilege was not only socially meaningful—it became bureaucratically regulated. Laws such as the 1950 Population Registration Act established criteria to officially classify South Africans by race: White, Indian, Coloured (mixed), or Black.

Many scholars say that 'whiteness' still corresponds to a set of social advantages in South Africa, and conventionally refer to these advantages as "white privilege". The system of white privilege applies both to the way a person is treated by others and to a set of behaviors, affects, and thoughts, which can be learned and reinforced. These elements of "whiteness" establish social status and guarantee advantages for some people, without directly relying on skin color or other aspects of a person's appearance. White privilege in South Africa has small-scale effects, such as preferential treatment for people who appear white in public, and large-scale effects, such as the over five-fold difference in average per-capita income for people identified as white or black.

"Afrikaner whiteness" has also been described as a partially subordinate identity, relative to the British Empire and Boerehaat (a type of prejudice towards Afrikaners), "disgraced" further by the end of apartheid. Some fear that white South Africans suffer from "reverse racism" at the hands of the country's newly empowered majority, "Unfair" racial discrimination is prohibited by Section Nine of the Constitution of South Africa, and this section also allows for laws to be made to address "unfair discrimination". "Fair discrimination" is tolerated by subsection 5.

Asia

Japan

Academic Scott Kiesling's co-edited The Handbook of Intercultural Discourse and Communication suggested that white English speakers are privileged in their ability to gain employment teaching English at Eikaiwa schools in Japan, regardless of Japanese language skills or professional qualifications.

South Korea

White privilege has been analyzed in South Korea, and has been discussed as pervasive in Korean society. White residents, and tourists to the country, have been observed to be given special treatment, and, in particular, white Americans have been, at times, culturally venerated.

A 2006 study found that 40 percent of females in the country used skin whitening products, which professor Charles A. Gallagher described as serving as "a mark of beauty for women, a tangible asset that privileges those with lighter skin". Professor Helene K. Lee has noted that possessing mixed white and Korean heritage, or, specifically, its physical appearance, can afford a biracial individual white privilege in the country. In 2009, writer Jane Jeong Trenka wrote that, as an adoptee to a white family from the United States, it was easier for her to recognize its function in Korean culture.

The culture of US military camptowns in South Korea (a remnant of the Korean War) have been studied as a setting for white privilege, and an exacerbation of racial divides between white American and African American soldiers located on bases, as well as with local Korean people.

North America

Canada

In 2014, the Elementary Teachers' Federation of Ontario received media coverage when it publicly advertised a workshop for educators about methods of teaching white privilege to students. "White Privilege: Unpacking the Invisible Knapsack" had become one of its most recommended teaching tools. During the 2014 Toronto mayoral election, then-candidate John Tory denied the existence of white privilege in a debate.

In 2019, the Canadian Federation for the Humanities and Social Sciences suspended a man from attending their annual meeting for three years for racially profiling a black Canadian scholar. The federation stated that it required the offender to demonstrate that he had taken measures to increase his awareness of white privilege before he would be allowed to attend any future congress.

Later in the year, a former First Nations in Manitoba grand chief stated how many indigenous Canadians perceived the court system of Canada to discriminate against them under the structure of white skin privilege. Journalist Gary Mason has suggested that the phenomenon is embedded within the culture of fraternities and sororities in Canada.

United States

Some scholars attribute white privilege, which they describe as informal racism, to the formal racism (i.e. slavery followed by Jim Crow) that existed for much of American history. In her book Privilege Revealed: How Invisible Preference Undermines America, Stephanie M. Wildman writes that many Americans who advocate a merit-based, race-free worldview do not acknowledge the systems of privilege which have benefited them. For example, many Americans rely on a social or financial inheritance from previous generations, an inheritance unlikely to be forthcoming if one's ancestors were slaves. Whites were sometimes afforded opportunities and benefits that were unavailable to others. In the middle of the 20th century, the government subsidized white homeownership through the Federal Housing Administration, but not homeownership by minorities. Some social scientists also suggest that the historical processes of suburbanization and decentralization are instances of white privilege that have contributed to contemporary patterns of environmental racism.

Wealth

According to Roderick Harrison "wealth is a measure of cumulative advantage or disadvantage" and "the fact that black and Hispanic wealth is a fraction of white wealth also reflects a history of discrimination". Whites have historically had more opportunities to accumulate wealth. Some of the institutions of wealth creation amongst American citizens were open exclusively to whites. Similar differentials applied to the Social Security Act (which excluded agricultural and domestic workers, sectors that then included most black workers), rewards to military officers, and the educational benefits offered to returning soldiers after World War II. An analyst of the phenomenon, Thomas Shapiro, professor of law and social policy at Brandeis University, says, "The wealth gap is not just a story of merit and achievement, it's also a story of the historical legacy of race in the United States."

Over the past 40 years, there has been less formal discrimination in America; the inequality in wealth between racial groups however, is still extant. George Lipsitz asserts that because wealthy whites were able to pass along their wealth in the form of inheritances and transformative assets (inherited wealth which lifts a family beyond their own achievements), white Americans on average continually accrue advantages. Pre-existing disparities in wealth are exacerbated by tax policies that reward investment over waged income, subsidize mortgages, and subsidize private sector developers.

Thomas Shapiro wrote that wealth is passed along from generation to generation, giving whites a better "starting point" in life than other races. According to Shapiro, many whites receive financial assistance from their parents allowing them to live beyond their income. This, in turn, enables them to buy houses and major assets which aid in the accumulation of wealth. Since houses in white neighborhoods appreciate faster, even African Americans who are able to overcome their "starting point" are unlikely to accumulate wealth as fast as whites. Shapiro asserts this is a continual cycle from which whites consistently benefit. These benefits also have effects on schooling and other life opportunities.

Employment and economics
Median weekly earnings of full-time wage and salary workers, by sex, race, and ethnicity, U.S., 2009.

Racialized employment networks can benefit whites at the expense of non-white minorities. Asian-Americans, for example, although lauded as a "model minority", rarely rise to positions high in the workplace: only 8 of the Fortune 500 companies have Asian-American CEOs, making up 1.6% of CEO positions while Asian-Americans are 4.8% of the population. In a study published in 2003, sociologist Deirdre A. Royster compared black and white males who graduated from the same school with the same skills. In looking at their success with school-to-work transition and working experiences, she found that white graduates were more often employed in skilled trades, earned more, held higher status positions, received more promotions and experienced shorter periods of unemployment. Since all other factors were similar, the differences in employment experiences were attributed to race. Royster concluded that the primary cause of these racial differences was due to social networking. The concept of "who you know" seemed just as important to these graduates as "what you know".

According to the distinctiveness theory, posited by University of Kentucky professor Ajay Mehra and colleagues, people identify with other people who share similar characteristics which are otherwise rare in their environment; women identify more with women, whites with other whites. Because of this, Mehra finds that white males tend to be highly central in their social networks due to their numbers. Royster says that this assistance, disproportionately available to whites, is an advantage that often puts black men at a disadvantage in the employment sector. According to Royster, "these ideologies provide a contemporary deathblow to working-class black men's chances of establishing a foothold in the traditional trades."

This concept is similar to the theory created by Mark Granovetter which analyzes the importance of social networking and interpersonal ties with his paper "The Strength of Weak Ties" and his other economic sociology work.

Other research shows that there is a correlation between a person's name and his or her likelihood of receiving a call back for a job interview. Marianne Bertrand and Sendhil Mullainathan found in field experiment in Boston and Chicago that people with "white-sounding" names are 50% more likely to receive a call back than people with "black-sounding" names, despite equal résumé quality between the two racial groups. White Americans are more likely than black Americans to have their business loan applications approved, even when other factors such as credit records are comparable.

Black and Latino college graduates are less likely than white graduates to end up in a management position even when other factors such as age, experience, and academic records are similar.

Cheryl Harris relates whiteness to the idea of "racialized privilege" in the article "Whiteness as Property": she describes it as "a type of status in which white racial identity provided the basis for allocating societal benefits both private and public and character".

Daniel A. Farber and Suzanne Sherry argue that the proportion of Jews and Asians who are successful relative to the white male population poses an intractable puzzle for proponents of what they call "radical multiculturism", who they say overemphasize the role of sex and race in American society.

Housing

Discrimination in housing policies was formalized in 1934 under the Federal Housing Act which provided government credit to private lending for home buyers. Within the Act, the Federal Housing Agency had the authority to channel all the money to white home buyers instead of minorities. The FHA also channeled money away from inner-city neighborhoods after World War II and instead placed it in the hands of white home buyers who would move into segregated suburbs. These, and other, practices intensified attitudes of segregation and inequality.

The "single greatest source of wealth" for white Americans is the growth in value in their owner-occupied homes. The family wealth so generated is the most important contribution to wealth disparity between black and white Americans. It has been said that continuing discrimination in the mortgage industry perpetuates this inequality, not only for black homeowners who pay higher mortgage rates than their white counterparts, but also for those excluded entirely from the housing market by these factors, who are thus excluded from the financial benefits of both capital appreciation and the tax deductions associated with home ownership.

Brown, Carnoey and Oppenheimer, in "Whitewashing Race: The Myth of a Color-Blind Society", write that the financial inequities created by discriminatory housing practices also have an ongoing effect on young black families, since the net worth of one's parents is the best predictor of one's own net worth, so discriminatory financial policies of the past contribute to race-correlated financial inequities of today. For instance, it is said that even when income is controlled for, whites have significantly more wealth than blacks, and that this present fact is partially attributable to past federal financial policies that favored whites over blacks.

Education

According to Stephanie Wildman and Ruth Olson, education policies in the US have contributed to the construction and reinforcement of white privilege. Wildman says that even schools that appear to be integrated often segregate students based on abilities. This can increase white students' initial educational advantage, magnifying the "unequal classroom experience of African American students" and minorities.

Williams and Rivers (1972b) showed that test instructions in Standard English disadvantaged the black child and that if the language of the test is put in familiar labels without training or coaching, the child's performances on the tests increase significantly. According to Cadzen a child's language development should be evaluated in terms of his progress toward the norms for his particular speech community. Other studies using sentence repetition tasks found that, at both third and fifth grades, white subjects repeated Standard English sentences significantly more accurately than black subjects, while black subjects repeated nonstandard English sentences significantly more accurately than white subjects.

According to Janet E. Helms traditional psychological and academic assessment is based on skills that are considered important within white, western, middle-class culture, but which may not be salient or valued within African-American culture. When tests' stimuli are more culturally pertinent to the experiences of African Americans, performance improves. Critics of the concept of white privilege say that in K–12 education, students' academic progress is measured on nationwide standardized tests which reflect national standards.

African Americans are disproportionately sent to special education classes in their schools, and identified as being disruptive or suffering from a learning disability. These students are segregated for the majority of the school day, taught by uncertified teachers, and do not receive high school diplomas. Wanda Blanchett has said that white students have consistently privileged interactions with the special education system, which provides 'non-normal' whites with the resources they need to benefit from the mainline white educational structure.

Educational inequality is also a consequence of housing. Since most states determine school funding based on property taxes, schools in wealthier neighborhoods receive more funding per student. As home values in white neighborhoods are higher than minority neighborhoods, local schools receive more funding via property taxes. This will ensure better technology in predominantly white schools, smaller class sizes and better quality teachers, giving white students opportunities for a better education. The vast majority of schools placed on academic probation as part of district accountability efforts are majority African-American and low-income.

Inequalities in wealth and housing allow a higher proportion of white parents the option to move to better school districts or afford to put their children in private schools if they do not approve of the neighborhood's schools.

Some studies have claimed that minority students are less likely to be placed in honors classes, even when justified by test scores. Various studies have also claimed that visible minority students are more likely than white students to be suspended or expelled from school, even though rates of serious school rule violations do not differ significantly by race. Adult education specialist Elaine Manglitz says the educational system in America has deeply entrenched biases in favor of the white majority in evaluation, curricula, and power relations.

In discussing unequal test scores between public school students, opinion columnist Matt Rosenberg laments the Seattle Public Schools' emphasis on "institutional racism" and "white privilege":

The disparity is not simply a matter of color: School District data indicate income, English-language proficiency and home stability are also important correlates to achievement ... By promoting the "white privilege" canard and by designing a student indoctrination plan, the Seattle School District is putting retrograde, leftist politics ahead of academics, while the perpetrators of "white privilege" are minimizing the capabilities of minorities.

Conservative author Shelby Steele believes that the effects of white privilege are exaggerated, saying that blacks may incorrectly blame their personal failures on white oppression, and that there are many "minority privileges": "If I'm a black high school student today ... there are white American institutions, universities, hovering over me to offer me opportunities: Almost every institution has a diversity committee ... There is a hunger in this society to do right racially, to not be racist."

Anthony P. Carnevale and Jeff Strohl show that whites have a better opportunity at getting into selective schools, while African Americans and Hispanics usually end up going to open access schools and have a lower chance of receiving a bachelor's degree. In 2019, a National Bureau of Economic Research study found white privilege bias in Harvard University's application process for legacy admission.

Military

In a 2013 news story, Fox News reported, "A controversial 600-plus page manual used by the military to train its Equal Opportunity officers teaches that 'healthy, white, heterosexual, Christian' men hold an unfair advantage over other races, and warns in great detail about a so-called 'White Male Club.' ... The manual, which was obtained by Fox News, also instructs troops to 'support the leadership of non-white people. Do this consistently, but not uncritically,' the manual states." The manual was prepared by the Defense Equal Opportunity Management Institute, which is an official unit of the Department of Defense under the control of the Secretary of Defense.

Oceania

Australia

Indigenous Australians were historically excluded from the process that lead to the federation of Australia, and the White Australia policy restricted the freedoms for non-white people, particularly with respect to immigration. Indigenous people were governed by the Aborigines Protection Board and treated as a separate underclass of non-citizens. Prior to a referendum conducted in 1967, it was unconstitutional for Indigenous Australians to be counted in population statistics.

Holly Randell-Moon has said that news media are geared towards white people and their interests and that this is an example of white privilege. Michele Lobo claims that white neighborhoods are normally identified as "good quality", while "ethnic" neighborhoods may become stigmatized, degraded, and neglected.

Some scholars claim white people are seen presumptively as "Australian", and as prototypical citizens. Catherine Koerner has claimed that a major part of white Australian privilege is the ability to be in Australia itself, and that this is reinforced by, discourses on non-white outsiders including asylum seekers and undocumented immigrants.

Some scholars have suggested that public displays of multiculturalism, such as the celebration of artwork and stories of Indigenous Australians, amount to tokenism, since indigenous Australians voices are largely excluded from the cultural discourse surrounding the history of colonialism and the narrative of European colonizers as peaceful settlers. These scholars suggest that white privilege in Australia, like white privilege elsewhere, involves the ability to define the limits of what can be included in a "multicultural" society. Indigenous studies in Australian universities remains largely controlled by white people, hires many white professors, and does not always embrace political changes that benefit indigenous people. Scholars also say that prevailing modes of Western epistemology and pedagogy, associated with the dominant white culture, are treated as universal while Indigenous perspectives are excluded or treated only as objects of study. One Australian university professor reports that white students may perceive indigenous academics as beneficiaries of reverse racism.

Some scholars have claimed that for Australian whites, another aspect of privilege is the ability to identify with a global diaspora of other white people in the United States, Europe, and elsewhere. This privilege contrasts with the separation of Indigenous Australians from other indigenous peoples in southeast Asia. They also claim that global political issues such as climate change are framed in terms of white actors and effects on countries that are predominantly white.

White privilege varies across places and situations. Ray Minniecon, director of Crossroads Aboriginal Ministries, described the city of Sydney specifically as "the most alien and inhospitable place of all to Aboriginal culture and people". At the other end of the spectrum, anti-racist white Australians working with Indigenous people may experience their privilege as painful "stigma".

Studies of white privilege in Australia have increased since the late 1990s, with several books published on the history of how whiteness became a dominant identity. Aileen Moreton-Robinson's Talkin' Up to the White Woman is a critique of unexamined white privilege in the Australian feminist movement. The Australian Critical Race and Whiteness Studies Association formed in 2005 to study racial privilege and promote respect for Indigenous sovereignties; it publishes an online journal called Critical Race and Whiteness Studies.

New Zealand

In New Zealand, a localized relationship to the concept, frequently termed Pakeha privilege, due to the legacy of the colonizing Pākehā settlers, has developed.

In the country's colonial era, Pakeha privilege was enforced in school classrooms by strict time periods, European symbols such as the English alphabet and Western Numerals, and exclusion of Te Reo (the Māori language). All of which would have been alienating and disadvantaging for Māori children.

Academic Huia Jahnke's Mana Tangata: Politics of Empowerment has explored how European New Zealanders rejecting the 'one people' national narrative, naming themselves 'other' by embracing the label Pākehā, has allowed space to examine white privilege and the societal marginalization of Māori people. Massey University scholar Malcolm Mulholland has stated that "studying inequalities between Maori and non-Maori outcomes allows us to identify Pakeha privilege and name it."

In 2016, on the 65th anniversary of Te Rōpū Wāhine Māori Toko I te Ora, the League's president criticized the "dominant Pakeha culture" in New Zealand, and embedded Pakeha privilege.

A land without a people for a people without a land

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