Persuade

shortness

“那些所谓的‘白皮书’描述的目标非常宏大，原本只是想做行业某一方面的应用，却拔高到想要做一条全新的底层公链。事实上，若想开发一条完整的区块链底层公链，必须具有在行业应用方面独特的技术创新，并且能够实现稳定运行。这显然不是一般行业应用团队可以实现的事情。”

Seeing White. Recommended by a reader, this 14-part series on race and whiteness is essential listening.*

This article uses the recent history of White opioids – the synthetic opiates such as OxyContin® that gained notoriety starting in the 1990s in connection with epidemic prescription medication abuse among White, suburban and rural Americans and Suboxone®

For all the paranoid American theories of being “red-pilled,” of awakening into a many-tentacled liberal/feminist/Jewish conspiracy, the most corrosive force, the ectoplasm infusing itself invisibly through media and culture and politics, is white supremacy.

listen, don’t center yourself, get educated, think about your responses and what role they play

DiAngelo sets aside a whole chapter for the self-indulgent tears of white women, so distraught at the country’s legacy of racist terrorism that they force people of color to drink from the firehose of their feelings about it.

“The most effective adaptation of racism over time,” DiAngelo claims, “is the idea that racism is conscious bias held by mean people.” This “good/bad binary,” positing a world of evil racists and compassionate non-racists, is itself a racist construct, eliding systemic injustice and imbuing racism with such shattering moral meaning that white people, especially progressives, cannot bear to face their collusion in it. (Pause on that, white reader. You may have subconsciously developed your strong negative feelings about racism in order to escape having to help dismantle it.)

In DiAngelo’s almost epidemiological vision of white racism, our minds and bodies play host to a pathogen that seeks to replicate itself, sickening us in the process. Like a mutating virus, racism shape-shifts in order to stay alive; when its explicit expression becomes taboo, it hides in coded language.

DiAngelo addresses her book mostly to white people, and she reserves her harshest criticism for white liberals like herself (and like me), whom she sees as refusing to acknowledge their own participation in racist systems. “I believe,” she writes, “that white progressives cause the most daily damage to people of color.” Not only do these people fail to see their complicity, but they take a self-serving approach to ongoing anti-racism efforts: “To the degree that white progressives think we have arrived, we will put our energy into making sure that others see us as having arrived.”

And the expectation of “white solidarity”—white people will forbear from correcting each other’s racial missteps, to preserve the peace—makes genuine allyship elusive. White fragility holds racism in place.

DiAngelo attempts to explicate the phenomenon of white people’s paper-thin skin. She argues that our largely segregated society is set up to insulate whites from racial discomfort, so that they fall to pieces at the first application of stress—such as, for instance, when someone suggests that “flesh-toned” may not be an appropriate name for a beige crayon. Unused to unpleasantness (more than unused to it—racial hierarchies tell white people that they are entitled to peace and deference), they lack the “racial stamina” to engage in difficult conversations. This leads them to respond to “racial triggers”—the show “Dear White People,” the term “wypipo”—with “emotions such as anger, fear and guilt,” DiAngelo writes, “and behaviors such as argumentation, silence, and withdrawal from the stress-inducing situation.”

In more than twenty years of running diversity-training and cultural-competency workshops for American companies, the academic and educator Robin DiAngelo has noticed that white people are sensationally, histrionically bad at discussing racism. Like waves on sand, their reactions form predictable patterns: they will insist that they “were taught to treat everyone the same,” that they are “color-blind,” that they “don’t care if you are pink, purple, or polka-dotted.” They will point to friends and family members of color, a history of civil-rights activism, or a more “salient” issue, such as class or gender. They will shout and bluster. They will cry. In 2011, DiAngelo coined the term “white fragility” to describe the disbelieving defensiveness that white people exhibit when their ideas about race and racism are challenged—and particularly when they feel implicated in white supremacy. Why, she wondered, did her feedback prompt such resistance, as if the mention of racism were more offensive than the fact or practice of it?

Her words reveal the conflict between allegiance to hercultural background and her adopted culture.

FindingGod’s strength within was the emotional and spiritualfoundation and the necessary antecedent of “regaining mycomposure.”

n fact, some women preferred a Whitetherapist, feeling that would ensure that their private sufferingwould remain private in their closely-knit West Indiancommunity, and would provide an “outside” perspective

It is to explore thesocial processes that often depict Black women as liberated from tradi-tional white norms of femininity while such women continue to experi-ence poverty, violence, and illness at rates that exceed those of theirso-called fragile white sisters.

She noted that he had struggled with mental illness and an occasionally violent temper.

The 1st. duty enjoined on them was to enquire & report a site in some convenient & proper part of the state for an University, to be called the “University of Virginia.”In this enquiry they supposed that the governing considerations should be the healthiness of the site, the fertility of the neighbouring country, and it’s centrality to the white population of the whole state:

It was the degree of centrality to the white population of the state which alone then constituted the important point of comparison between these places

It was the degree of centrality to the white population of the state which alone then constituted the important point of comparison between these places

‘They look like white elephants,’ she said

An ESPN anchor who called President Trump a white supremacist should be fired, White House press secretary Sarah Huckabee Sanders said Wednesday.

The science division of the White House Office of Science and Technology Policy reportedly had no staff members as of Friday.

tributors from four conti

“But the question is ‘What are you?’ and the answer is I’m white.”

MOOCs hold potential benefit for many in the developing world

There are real reasons, both historical and contemporary, that can make stepping outside in your free time while black or brown a politically charged move.

formal invitation

THE HILLS ACROSS THE VALLEY OF THE Ebro were long and white. On this side there was no shade and no trees

white elephants,

On this side there was no shade and no trees

bead

junction

But to say so is merely to recount how one particular form of economic inequality came about.

"She sees herself as an activist and instead of standing on the picket line, she's creating beautiful, conceptual pieces that get her message across," Andre Guichard said. "If you don't think, in 2015, that people of other skin colors can have an opinion, that's a sign we need to have further conversation about it."

The petition complains that the Confederate flag was removed because it offended black people through its historic association with slavery and white supremacy, and laughably asserts that the African-American Monument, designed by sculptor Ed Dwight, provokes the same outrage for whites.

lose my body