Four ways the Black/White Binary ought to concern White People

This spring in Applying the Analysis, many of our colleagues of color have written poignantly about the impact and implications of the Black/White Binary. They have clearly delineated how the Black/White Binary functions as a divide and conquer strategy among communities of color, how it keeps People of Color from fully understanding each other’s histories, and ultimately how it keeps People of Color from battling the true common enemy of White Supremacy. To continue the conversation, we want to examine the issue of the Black/White Binary from the perspective of those of us who identify as White, how we continue to reap the benefits of a society built on a foundation of White Supremacy, and what we might do to begin to disrupt the Black/White Binary in our own circles.

1. The Black/White Binary Maintains White Supremacy and Unearned Power and Privilege

The true power of the Black/White binary is that it functions to support White Supremacy in our society and institutions.  That is its function and aim, and it has a very successful track record. While White Supremacy remains unexamined, White people continue to reap economic, material, psychological and social benefits we have gleaned for centuries. The Black/White binary’s divide and conquer dynamic among People of Color allows White People to continue to retain and expand societal benefits while People of Color fight over the scraps that fall of the White Supremacy table.  Our goal then as White People is to constantly be aware of how White Supremacy is supported by the Black/White Binary.  If White People truly want to disrupt the historical patterns of White Supremacy, we have to diligently reject the false logic of the Black/White Binary.

Take for instance, Joy’s experience growing up White in North Dakota. The narrative around race in North Dakota at the time, and likely still today, was that “racism” occured when White People mistreat Black people. Because there were so few Black people in North Dakota (the reasons for which could constitute another blog post), North Dakota did not have a problem with racism. The fallacy of the Black/White binary allowed North Dakotans to believe that they had didn’t have to deal with racism because of the small Black population of the state. Consequently, Joy and other North Dakotans could virtually ignore over a hundred years of theft, genocide, and disposition of American Indians. That issue was not even on the radar, even though the predominantly White, Scandinavian and German descendants of the European colonizers, continue to reap the benefits of lands seized under policies like the Dawes and Homestead Acts. Joy and her family continue to financially benefit from the land her ancestors had access to through homesteading, which was only available to White people. This adherence to a a Black/White binary around what constitutes racism maintains unexamined White supremacy and the benefits that come with it.

2. The Black/White binary’s historical myth allows us to deny that our entire society is affected by racism.

As White people growing up in the United States, our framework for understanding what little we do about race is often framed only by Blackness. White people, culture and history are considered normal, whereas Black people, culture, and history are viewed as “racial” and at the other end of a spectrum. This narrative leaves us no room to understand the racial implication of the genocide of millions of Native Americans and the theft of their lands and resources, the exploitation of Asian American labor in agricultural and industrial projects (e.g. the building of the transcontinental railroad), the robbery of lands that once belonged to Mexico and the subsequent mistreatment of the inhabitants of those lands and their descendants, nor our colonial and neo-colonial exploits in the Caribbean, Central and South America, Asia, and other locations around the world. Even the history and experience of Black people is distorted by this simplistic rendering of history.

For example, when Ryan reflects on what he learned about race and racism in his formal education, it went something like this: Once upon a time a group of Europeans fled oppression and moved to a vast, unoccupied continent to create a free society. Some of those Europeans were bad and enslaved Black people, but this was solved by Abraham Lincoln’s “Emancipation Proclamation.” Some of those same bad white people, however, continued to mistreat Black people by creating “Jim Crow” laws, but this was eventually stopped by the Rev. Martin Luther King Jr. and the Civil Rights movement. Now we live in a post racial society where even a Black man can become president. This obviously simplistic and incomplete understanding of race seen through the Black/White binary allows White people to be oblivious to other People of Color’s histories, and to avoid owning our part in the damage that our actions have done both in the past and present. It absolves us of having to work to fix or repair the carnage our ancestors left in their wake because we are ignorant of its very existence. We can even use the myth of the Black/White binary to deny the actual experience of Black people by turning it into something much more simplistic and trite rather than the complex reality that it is.

3. The Black/White Binary keeps us from working against our own dehumanization.

White people are also dehumanized by racism, and the Black/White binary hides this reality. The binary is a simplistic paradigm based on either/ or; good/ bad; wrong/ right; winner/ loser. Instead of recognizing we all regain our humanity and community if White supremacy is dismantled, the Black/White Binary with its either/or logic has White people fearing that if racism is eliminated we lose. We fear that we will lose our privileges and that Black people will oppress us once they are on the top. Take, for example, the recent claims by many White people of “reverse racism.” In these complaints we hear a deep fear of being on the bottom, because, in our heart of hearts, we know that we have created an “either/or” world and that we do not want to lose our position. What a powerful disincentive to work for justice, and those of us working for a more racially equitable society need to combat this falsehood wherever possible.

Moreover, the Black/White binary doesn’t leave room for the full diversity of humankind and thus doesn’t allow for healthy, resilient community. In his blog post, James’ Addington discusses how living in a diverse, interconnected community actually provides strength and resilience for all participants, whether they be humans or micro-organisms. The Black/White binary, however, creates a system in which instead of living in meaningful community, the set-up places White people in the role of oppressors who exploit others for our own gain. This causes broken relationships and isolation which goes against our human need for belonging and connection. Instead of being part of a differentiated, rich community life, we participate in our own dehumanization by robbing from others and weakening the very fabric that should exist to support all people, including ourselves.

4. The Black/White Binary keeps us from standing in solidarity with all People of Color to end racism.

If we don’t understand how we are all harmed by racism, White people will not be able to stand in solidarity with all People of Color to eliminate racism. How many times have we as White people been ignorant of not only our own racialized experiences and histories but also those of the various People of Color groups we seek to partner with? Moreover, remaining stuck in the Black/White binary could tempt us to try and help, save and fix Black people who we perceive to be the sole objects of racial oppression. We can also be tempted to use other People of Color group stereotypes to set some sort of imaginary standard for Black people and how they should comport themselves (See Laura Mariko Cheifetz’s blog on the Black/White Binary and the Model Minority Myth).

Another way we fail to stand in solidarity occurs when we observe the Black/White binary causing a division between Communities of Color and we simply back away and distance ourselves. We throw our hands up and say, “this is a People of Color problem, let them fight amongst themselves.” For example, as Antiracist White people we sometimes have the problematic notion that in order to be accountable to POC we have to listen to, follow and do whatever People of Color say. If the binary has them fighting with one another, however, we may find ourselves in a situation where we do not know who to follow or agree with. In this situation we may be tempted to take sides and align ourselves with one People of Color group as truly being more oppressed (or more to our individual liking). We need to be accountable to an analysis of racism that challenges the Black/White binary and includes all our histories and perspectives. Then accountability and solidarity doesn’t become about aligning ourselves with individual People of Color who we personally like the best.

Moving Forward

For those of us who identify as White and want to engage in the work of dismantling systemic racism we must heed the clarion call of our Colleagues of Color to continually push ourselves past the Black/White Binary. We must see the totality of racism and how we continue to benefit from it.  We need to hear the stolen stories, listen to People of Color from all racialized groups, be accountable to and stand in solidarity with a rich, complex analysis of racism that includes all People of Color (as well as ourselves!), and relentlessly work on our own internal transformation and that of our institutions. Antiracist White People need to be able to name the binary playing out when we see it and be proactive in disrupting it.

If this series of blogs has sparked your interest about understanding and interrupting the Black/White binary, we invite you to join us at Crossroads Leadership and Development Institute this summer in Chicago where we will continue to explore the construct of the Black/White binary and how we can continue to organize to transform our institutions into more racially just organizations.



Joy and Ryan Baiey

Joy and Ryan Baiey

Joy Bailey has been the Director of Organizing and Training for Crossroads since 2011 and has been a Core/Organizer Trainer since 2008. She has her Bachelor’s degree in Spanish Education and her Master’s in Socio-cultural Studies in Education, both from Western Michigan University (WMU). Formerly, Joy taught high school Spanish for six years in Kalamazoo Public Schools (KPS) and also taught courses on race and racism in education at WMU. Joy has been doing local antiracism organizing in Kalamazoo Public Schools since 2001. Although originally from North Dakota, Joy currently lives with her spouse in Chicago, IL.

Ryan Bailey received his BA in English Education from Western Michigan University, his MA in Educational Leadership from Michigan State, and is a Nationally Board Certified teacher. He has participated in a variety of professional educational experiences including a Fulbright-Hayes exchange to Senegal and presentations to the National Council of Teacher’s of English. Ryan’s antiracism development began and continues within the context of the organizing work of Crossroads and ERAC/CE. An avid home-brewer, vintner, writer, reader, outdoors man, cook, traveler, and tennis player, Ryan makes his home in Chicago, IL with his partner Joy.


The Black-White Binary Obfuscates and Distorts: Why the Antiracism Movement Must Reject It.

Robette has been Executive Co-Director of Crossroads and a Core Organizer/Trainer since 2002. As a Karuk Indian, Robette brings a specifically indigenous perspective to antiracism organizing. She is a founding member and past president of Diverse & Revolutionary UU Multicultural Ministries (DRUUMM), the continental support and advocacy organization for UUA People of Color. She is currently Board President of Oyate, a Native American resource and advocacy organization. Robette has over a decade of experience in antiracism training, technical support and advocacy.

If I could change ONE THING that would have unprecedented impact on racial justice, racial equity and antiracism, I would change the way the United States “thinks” and “talks” about race. Because the way we typically think and talk about race, has no basis in the reality of how this country actually DOES race.

The prevailing discourse and analysis of race and racism focuses on a Black/White Racial Binary Paradigm.  This paradigm is so ubiquitous, so persistent and so contrary to rational thought, historic evidence and lived experience one can’t help but grasp there is something powerful about it that keeps us heavily invested in maintaining it. The Black/White Paradigm is one of the most rigid constructs maintaining white supremacy and systemic racism. And the really diabolical thing about it is one can be whole-heartedly committed and working to dismantle racism, while maintaining it at the same time. And when it’s People of Color who live race in the Black/White Paradigm, it is an effective divide and conquer strategy and a toxic internalized oppression dynamic.

Some definitions are in order. First, what is a paradigm? And then, more specifically, what is the Black/White Racial Binary Paradigm?  A paradigm is a shared set of understandings or premises which permits the definition, elaboration and solution of a set of problems that are defined within the paradigm. Paradigms control fact gathering and investigation focusing only on the facts and circumstances the paradigm teaches are relevant and important.[1]

For a description of the Black/White Racial Binary Paradigm, I again turn to Perea:

“I define this paradigm as the conception that race in America consists, either exclusively or primarily, of only two constituent racial groups, the Black and the White. Many scholars of race reproduce this paradigm when they write and act as though only the Black and the White races matter for purposes of discussing race and social policy with regard to race. The mere recognition that “other people of color” exist, without careful attention to their voices, their histories, and their real presence, is merely a reassertion of the Black/White paradigm. If one conceives of race and racism as primarily of concern only to Blacks and Whites, and understands “other people of color” only through some unclear analogy to the “real” races, this just restates the binary paradigm with a slight concession to demographics. [2]

What this means is, if we only understand race as being Black or White, and we only have a framework for understanding racism as dynamics between Black people and White people, defining the “race problem” as the legacy caused by African enslavement, then the only solutions we can imagine are constrained to rectifying that dynamic. In the real world, this means we could solve the problem of civil rights, full inclusion and control of resources for African-Americans, we could even make reparations but still not have touched American Indian’s racial justice struggle to reclaim land and sovereignty. Nor would we have solved any issues around immigration and civil rights for people from (or whose ancestors were from) parts of the world that the US restricts legal immigration like Latin and South America, Africa, Asia and the Middle East.  The homelands of Puerto Rico, Hawai’i, Alaska and Guam would still not be returned to their people.  And our economy would continue to depend on neo-colonial practices around the world.

The Black/White Binary prevents us from seeing the totality of white supremacy and thus from diagnosing and solving the totality of the problem.  All People of Color are exploited and harmed by racism, but the vehicle of exploitation differs and the differences are important. All People of Color have history and experience with the United States, its often oppressive political, social, economic and cultural systems, but that history and experience are not all the same and the differences are important. They are important for recognizing our individual humanity and important for effective organizing to dismantle white supremacy.

Here is an example of what I am talking about using a report from the US Center on Disease Control  (CDC), National Surveillance of Asthma: United States, 2001–2010.  The way the CDC collects and reports its data is highly problematic, for example: using the Black/White Racial Binary to refer to race while ignoring Asian Americans, Pacific Islanders, American Indians and Alaska Natives; and classifying Latin@s as Hispanic ethnics and not a racialized group. In some regards they are following the pattern established by the US Census, which completely mystifies the way race is actually lived out in the United States (a topic for another day).  Refer to the following chart which summarizes some of the CDC asthma data, Figure 2. Current asthma prevalence, by age group, sex, race and ethnicity, poverty status, geographic region, and urbanicity: United States, average annual 2008–2010, which clearly indicates Puerto Ricans have the highest prevalence of asthma.

chart radias 1

The narrative of the report also confirms Puerto Ricans have the highest prevalence of asthma as follows:

“Race differences in 2008–2010 current asthma prevalence—Current asthma prevalence was higher in black persons (11.2%) than in white persons (7.7%). “

“Ethnicity differences in 2008–2010 current asthma prevalence—Among Hispanic persons, Puerto Rican persons had higher prevalence (16.1%) compared with Mexican persons (5.4%).”

What this tells us is Puerto Ricans have the highest rate of asthma prevalence, but they are not racialized, so the racial group with the highest prevalence are Blacks.

The CDC generates a multitude of reports based on the data it collects presumably intended to communicate the results to a variety of audiences. One such document pertaining to asthma, intended for broad (media for example) distribution is CDC Vital Signs: Asthma in the US which reports, “About 1 in 9 (11%) non-Hispanic blacks of all ages and about 1 in 6 (17%) of non-Hispanic black children had asthma in 2009, the highest rate among racial/ethnic groups.”  That’s not what the data says. Throughout the report Black and White statistic are paired together, usually in contrast to one another, and only occasionally placed in relationship to the “Hispanic” statistics which are typically reported paired as two contrasting ethnicities Mexican and Puerto Rican. As if those two ethnic groups somehow comprise the totality of “Hispanic” ethnic identity.

All this to say, reporting data this way makes sense only within the context of the Black/White Binary. The more appropriate racial term Latin@s would generate more meaningful data than the “ethnic binary” Non-Hispanic or Hispanic (which simply means “Spanish speaking”), and I would also argue it is important to disaggregate the data by ethnicity within all racial groups too. This would better reflect the lived reality of racial differences in the United States. Using statistics gathered according to the rules of the Black/White Binary to monitor progress toward racial equity (or not) is impossible, and yet, we spend inordinate quantities of money and human resources trying to do it. We need to track racial disparities in order to determine progress in eliminating them, but we need to track racial disparities (not the convoluted confusion we current track).

The Black/White Paradigm prevents us from fully understanding the problem of racism and therefore prevents us from finding systemic solutions that are effective. But it also prevents People of Color seeing one another and supporting one another in very human ways.

I recently watched the video “How Does it Feel to be a Black Student at UCLA Law School” on the ColorLines website. The video is intended to “raise the awareness of the disturbing emotional toll placed on students of color due to their alarmingly low representation in the student body. Notice how the video conflates “Black” with “People of Color?”  The video tells us there are 33 Black students out of an approximate total student body of 1100. According to UCLA the law school student body is 35% students of color. Institutions of higher education have a variety of strategies to inflate their diversity grades, counting some foreign students as People of Color for example. The more conservative numbers from the Law School Numbers website, indicate UCLA law school is about 29% students of color. It’s not great (UCLA is in Southern California after all) though statistically it’s a lot better than a lot of law schools. But this is where the Black/White Binary is truly insidious.

My observation watching the video is the Black students feel “isolated” and “unsafe” in their classes and do not feel solidarity with the other 29% of the students of color. And presumably, the other students of color are not feeling solidarity with the Black students. The reality is they share a lot of common ground in relationship to white supremacy and if they would act like it, they would be a force to be reckoned with. I’m not blaming the Black students or the other students of color for this, it’s the set up of the Black/White Binary that keeps them from understanding their racial kinship. I “get” the isolation the Black students feel and my heart goes out to them. As an American Indian in institutional settings, I’m often the ONLY one in the room, I’ve learned building solidarity with other People of Color is survival, literally. (BTW there are 18 American Indian students and 1 Pacific Islander student at UCLA law school—talk about lonely).

Sometimes I feel like Harriet Tubman, I know why Harriet carried a gun. Sometimes the people you are trying to lead to freedom are their own worst enemy. That’s how Internalized Racist Oppression works. People of Color have the power to change the Black/White Paradigm, and yet People of Color are some of the most rigid defenders of it. The discussion often devolves to some version of the “oppression olympics” with each group, trying to assert how they are the “most oppressed.” And then when White folks get involved and say the reason for the Black/White Paradigm is because the race construct was created to justify African enslavement, that’s how it all started. And Black people’s oppression is the worst oppression (and sometimes its not just the White people who say this). History, current social indicators and lived reality do not support ANY of these arguments.

Crossroads is evidence of the power of an alternative paradigm. The paradigm we use is radically inclusive of all People of Color. We understand The Paradigm we are up against is white supremacy that justified colonialism, and a multiplicity of economic and cultural exploitation. If you shift the paradigm there is room for all People of Color, their lives and experiences. It also creates space for people with mixed race ancestry who have been part of the race construct all along too (another topic for another day). If you shift the paradigm it shifts the organizing terrain and opens up a whole lot of possible transformative solutions to systemic racism.

[1] Juan F. Perea, The Black/White Binary Paradigm of Race: The Normal Science of American Racial Thought, 85 CAL. L. Rev. 1213 (1997).

[2] Ibid