ethnic

Different Levels of Racism: Micro and Macro (Reflection/Summary)

 

Different Levels of Racism: Micro and Macro (Reflection/Summary)

Racism is not only one thing. It can happen in small personal ways. It can also happen in large systems. This is why it helps to study different levels of racism. The notes explain two main levels. These are the micro level and the macro level. The micro level includes what happens inside individuals and between people. The macro level includes what happens in institutions and in society’s structure. When we understand these levels, we can better see how racism works in real life. We can also understand why racism can continue even when some people say they are not racist.

At the micro level, racism can exist inside a person. This is called individual or internalized racism. It means a person holds attitudes and beliefs about race that come from the dominant culture. These beliefs can be private. They can also be unconscious. A person may learn these beliefs from media, history lessons, family, or social norms. Even if the person does not openly talk about race, these beliefs can shape how they think. They can shape how they feel about others. They can also shape how they feel about themselves. Internalized racism shows that racism is not only about actions. It is also about ideas and messages that people absorb over time.

One form of individual racism is race-based xenophobia. Xenophobia means fear or dislike of people who seem different. Race-based xenophobia happens when the fear is connected to race. It often comes from ignorance. It can also come from stereotypes. For example, a person may assume that people of a certain race are dangerous. They may assume they do not belong in the country. They may assume they are “foreign” even if they were born here. This fear can lead to hostility. It can lead to avoidance. It can also lead to support for unfair policies. This is an important point. Private fear can later influence public behavior.

Another form of individual racism is internalized oppression. Internalized oppression happens when people of color accept negative stereotypes about their own group. They may believe harmful messages that society repeats. They may start to see themselves through a negative lens. They may feel ashamed of their culture or identity. They may feel less capable. They may feel less worthy. This can damage self-esteem. It can also limit goals and opportunities. Internalized oppression is painful because it shows how racism can enter a person’s mind. Racism then becomes not only an outside force. It becomes an inside struggle too.

Individual racism can also appear as internalized white privilege. This means a person may accept inflated or superior images of themselves and their racial group. It can create a strong sense of entitlement. Entitlement means believing you deserve more than others. A person with internalized white privilege may assume they belong in certain spaces. They may assume they will be treated well. They may assume they will be listened to. They may assume they are innocent or trustworthy. They may not notice that these assumptions come from racial advantage. They may see them as “normal.” This is one way dominance becomes hidden. It becomes part of daily expectations.

The micro level also includes interpersonal racism. Interpersonal racism is racism that happens between individuals. It is public, not private. It is when prejudice becomes action. It includes racial hate, bias, bigotry, and discrimination in interactions. A person may say racist jokes. A person may use slurs. A person may avoid sitting next to someone because of race. A person may follow someone in a store because of race. A person may treat someone as less intelligent because of race. These actions can happen in schools, workplaces, neighborhoods, and online spaces. Interpersonal racism is often easier to notice than internalized racism. We can see it in language and behavior. But it is still connected to deeper systems. People do not invent racist ideas alone. They often learn them from the dominant culture.

The notes explain that when private beliefs move into contact with others, racism enters the interpersonal realm. This is important. It shows a chain. Beliefs can shape behavior. Behavior can harm others. And repeated harm can become normal in society. That is why racism cannot be solved only by telling people to “be nice.” We also have to look at where beliefs come from. We also have to look at the rules and systems that support those beliefs.

At the macro level, racism includes institutional racism. Institutional racism is different from personal racism. It refers to unequal impacts and outcomes based on race that are produced by major institutions. Institutions include schools, hospitals, housing markets, workplaces, and the justice system. These institutions can create racial inequality through policies, practices, and power. Sometimes this racism is intentional. Sometimes it is not intentional. But the notes emphasize that unequal impacts are the measure of institutional racism. This matters because an institution can cause harm even when leaders claim they did not mean to discriminate. The result still affects people’s lives.

Institutional racism can be seen in education. For example, students of color can be disciplined more harshly than white students. Students of color may be placed in lower academic tracks more often. They may have fewer resources in their schools. They may also face bias in teacher expectations. This changes outcomes. It can affect grades. It can affect confidence. It can affect college access. These patterns are not only about one “bad” teacher. They are connected to institutional decisions and long-term funding and policy choices.

Institutional racism can also be seen in healthcare. People of color may receive worse care. They may be taken less seriously when reporting pain. They may have less access to quality clinics. They may face language barriers. They may face insurance barriers. These conditions can lead to worse health outcomes. Again, the problem is not only one doctor’s attitude. It is also how healthcare systems are organized. It is also how resources and power are distributed.

The notes provide a clear example of institutional racism involving police. If a police officer treats someone with racial bias, it can be institutional racism. This is because the officer represents law enforcement. The officer’s action is not only personal behavior. It is part of the institution’s power. If an officer gives white people the benefit of the doubt, but assumes people of color are guilty, the effect is racial inequality. The institution then becomes part of the racism. This is true even if the officer claims they were “just doing their job.” When individuals act in their roles, their actions can reproduce institutional outcomes.

The notes also stress another important point. Institutional racism is not only carried out by white people. People of color can also carry out institutional racism when they act inside institutions. They may enforce policies that harm their own communities. They may do it because they fear punishment at work. They may do it because “rules are rules.” They may do it because they are pressured to follow the institution’s culture. This does not mean they are equally responsible for the system’s design. But it shows how institutions can shape behavior. It also shows how racism can function through roles and rules, not only through identity.

A deeper macro-level idea in the notes is structural racism. Structural racism is described as the normalization and legitimization of many dynamics that advantage whites and harm people of color. These dynamics can be historical, cultural, institutional, and interpersonal. Structural racism is larger than one institution. It is the combined effect of many institutions and cultural norms working together. It is also shaped by the past and the present at the same time. This means history matters. Past racism does not disappear. It leaves lasting effects. It shapes neighborhoods. It shapes wealth. It shapes who has access to good schools. It shapes who has political influence. Then these inequalities continue into the present.

Structural racism can be harder to locate because it is not only one policy or one person. It is a system. It is the way society is built. It includes culture, politics, economics, and social life. It is described as “diffused and infused in all aspects of society.” That means it spreads widely. It also becomes normal. People may not notice it because it feels like the “way things are.” But the outcomes show its presence. Structural racism produces cumulative and chronic outcomes for people of color. Cumulative means it builds over time. Chronic means it stays long-term. So one small barrier may not seem huge. But many barriers across a lifetime can create major disadvantage.

For example, if a family lives in an underfunded neighborhood, they may have fewer quality schools. With fewer quality schools, students may have fewer opportunities. With fewer opportunities, they may have fewer job options. With fewer job options, they may have less income. With less income, they may have less access to safe housing and healthcare. This creates a cycle. It is not caused by one choice. It is caused by a system that keeps reproducing unequal outcomes. Structural racism explains why racial inequality can remain even after civil rights laws change. Laws can change, but structures can still produce unequal results.

The notes say structural racism is the most profound and pervasive form of racism. It also says that all other forms of racism emerge from structural racism. This means internalized racism and interpersonal racism do not appear in a vacuum. They are shaped by the larger structure. People learn stereotypes because society produces them. Institutions enforce inequality because society normalizes it. Culture supports it through stories, images, and assumptions. So to address racism, it is not enough to focus only on one level. We must address multiple levels at the same time.

In my view, the micro and macro framework is helpful because it shows how racism operates in layers. It helps explain why racism can continue even when people say they support equality. A person might not say racist things, but they may still hold internalized beliefs. A workplace may claim fairness, but their policies may still produce unequal outcomes. A society may celebrate diversity, but still maintain unequal housing, education, and health systems. This framework also reminds me that change requires both personal reflection and systemic reform. People must examine the ideas they have learned. Institutions must examine their policies and practices. Society must examine how history and power shaped what feels “normal.”

In conclusion, racism exists at multiple levels. At the micro level, racism includes internalized racism and interpersonal racism. These forms involve private beliefs and public interactions. At the macro level, racism includes institutional racism and structural racism. These forms involve unequal outcomes created by systems, policies, and interconnected institutions. The notes show that racism is not only an individual problem. It is also a social and structural problem. Understanding these levels is important because it helps us see racism clearly. It helps us avoid reducing racism to only personal attitudes. It also helps us understand why long-term solutions must address both people and systems.

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Works Cited

Applied Research Center. Racial Justice Education and Action Manual. Rev. 7/01/04, copyright 2002. Provided course handout.

W03-1 Lecture: African American Studies I- transcript

 

Reflection Summary: Week 3 African American Studies Lecture (Tsuchitani)

In Scott Tsuchitani’s Week 3 lecture on African American Studies, the main focus is not only on learning historical content but also on learning how to engage with Ethnic Studies like a scholar. The lecture introduces the Week 3 reading focus, especially Sections 3.2 and 3.3, and explains how these sections connect to key frameworks such as Black Power, Black nationalism, Garveyism, Pan-Africanism, and Civil Rights strategies. At the same time, Tsuchitani emphasizes that the course expects students to build arguments using concepts and evidence, rather than writing vague opinions. This lecture helped me understand that African American Studies is not just about memorizing facts. It is about analyzing how racial systems operate historically and politically, and how people organized to challenge oppression through disciplined strategies, coalition-building, and truth-telling from the margins (Tsuchitani).

One of the strongest parts of the lecture is the instructor’s explanation of what it means to “be a scholar,” especially in discussion forums. Tsuchitani gives clear feedback: students should read prompts carefully, meet word count requirements, and write responses that include substance rather than short statements. He explains that a strong post should have at least five sentences, and if students struggle to reach that, they should engage more closely with the readings and give concrete examples from course materials or films (Tsuchitani). This advice is important because it shows that discussion boards are not meant to be busywork. They are meant to help students practice building informed and credible arguments. Tsuchitani also stresses the importance of citations, explaining that students should use MLA in-text citations and cite the chapter author and section number when using the OER textbook. He gives an example format like “Espinosa Kulik 2.4,” showing that the course values evidence-based thinking. He also warns students not to use outside sources unless the prompt specifically asks for it, meaning the goal is to practice deep reading of course materials first (Tsuchitani). This part of the lecture made me realize that Ethnic Studies requires careful responsibility when making claims, because these fields often challenge dominant narratives that many people accept without question.

Another major theme of the lecture is the structure of Week 3 content, especially Section 3.2 on Black Power and Black Studies. Tsuchitani explains that class will focus “mostly on 3.2,” which includes frameworks and historical context connected to political strategies for resistance, and topics like the Civil Rights movement and Fannie Lou Hamer and the Mississippi Freedom Democratic Party (MFDP) (Tsuchitani). What stood out to me is that he uses short videos as part of the learning process and encourages students to respond to prompts in a notebook or journal. He explains that doing this helps students study later because they do not need to rewatch videos or reread the chapter to find key ideas (Tsuchitani). This shows a practical learning strategy: instead of passive watching, students should actively reflect and record their understanding.

In this section, Tsuchitani emphasizes key historical figures and movements. He introduces Marcus Garvey and Pan-Africanism as major topics and tells students to think about Garvey’s historical importance for African American liberation. He also brings in Malcolm X even though the textbook does not cover him, saying it would be a mistake to teach Black Power without discussing Malcolm X (Tsuchitani). This point matters because it shows that Black Power is not only a term but also a broad ideology shaped by influential leaders and historical conditions. Tsuchitani then asks students to distinguish between Black Power and Black nationalism and understand how each contributed to Black liberation in the twentieth century. Even without giving full definitions in this transcript section, he makes it clear that students must understand the differences between these terms as frameworks for resistance, identity, and political strategy (Tsuchitani). This made me realize that African American Studies is not simply one narrative of struggle, but multiple ideological approaches working within the broader movement for liberation.

Tsuchitani also raises an important point about the relationship between Black Power and the birth of Black Studies as an academic field. He notes that the textbook section is called “Black Power and Black Studies,” but it does not actually include content about Black Studies, so the video “makes a connection” and students should think about the role of the movement in creating this field (Tsuchitani). This point is meaningful because it shows how social movements can shape institutions like universities. In other words, Black Studies did not appear naturally in academia; it was connected to political demands and activism. That idea supports the broader purpose of Ethnic Studies: it is not neutral knowledge but knowledge tied to justice, representation, and power.

A major part of the lecture focuses on Civil Rights Movement strategies and how a movement grew beyond the Black community into a national transformation. Tsuchitani encourages students to think critically about the Civil Rights Movement not just as a “successful” historical story, but as a strategic process. He says that to grow a mass movement, people need allies beyond their own group and must be strategic about building solidarity and using media (Tsuchitani). This analysis is important because it challenges the simplistic idea that change happens only through “good intentions.” Instead, Tsuchitani shows that activists worked with discipline and planning to shift public opinion and policy. He uses the example of the Greensboro sit-ins of 1960 and describes how four Black freshmen sat at a whites-only Woolworth lunch counter to challenge segregation. He explains how the protest grew quickly: the next day they returned with supporters, then numbers rose to 85, then 400, and later many cities integrated their lunch counters (Tsuchitani). This timeline shows that direct action was contagious and effective, but it also required courage and organization.

Tsuchitani highlights that sit-ins were not spontaneous acts alone; they included rehearsals and training. He describes sit-in rehearsals as disciplined “performance practice,” where activists practiced staying nonviolent and not reacting to harassment (Tsuchitani). This framing helped me understand that nonviolence was not passive. It was an active strategy that required preparation, emotional control, and intentional use of media. The goal was not only to resist segregation but also to expose the violence of the status quo through documentation, which could influence the larger public. Tsuchitani also introduces the idea that “cultural change precedes political change,” explaining that shifting dialogue and narrative can justify changes in public policy and practice (Tsuchitani). This point shows that movements are not only about laws; they are also about changing what society sees as “common sense.”

The lecture then shifts to the Mississippi Freedom Democratic Party and Fannie Lou Hamer, framing their work as a direct challenge to political exclusion. Tsuchitani explains that in the early 1960s, the Mississippi Democratic Party barred Black participation and created an all-white delegation for the national convention. In response, Hamer co-founded the MFDP in 1964, organized voter registration drives, supported Black leaders to run for office, and protested the legitimacy of the state delegation at the Democratic National Convention (Tsuchitani). This part shows that civil rights activism included not only street protests but also deep engagement with political institutions. By confronting the national party system, the MFDP exposed how racism operated through formal political structures, not just individual prejudice.

Tsuchitani also connects Hamer’s activism to a key Ethnic Studies idea: “Nobody’s free until everybody’s free.” He explains that this concept reflects coalitional solidarity and an ethical commitment to looking beyond one’s own group to build freedom for all (Tsuchitani). This idea stood out to me because it shows that liberation struggles are connected. It also reminds me that many marginalized groups face similar systems of exclusion, and coalitions can be more powerful than isolated movements. Tsuchitani then asks students to reflect on why President Lyndon Johnson was threatened by Hamer’s testimony. He connects this to positionality, asking who gets to speak, who is erased, and why truth-telling from the margins can be powerful enough to cause national leaders to try to redirect attention (Tsuchitani). This part helped me understand that power is not only about laws and institutions but also about controlling narratives, visibility, and whose voices count as legitimate.

Finally, Tsuchitani introduces Section 3.3 as “the meat of the history,” covering the history from pre-colonial Africa through Jim Crow segregation (Tsuchitani). He describes this section as essential for understanding African American Studies and as a major source for concrete evidence students can use when writing about Black Power, nationalism, Garveyism, and Pan-Africanism. He also mentions a supplemental reading related to Black Wall Street and the Tulsa Race Massacre, including the story of a survivor who lived to 111 and continued fighting to be heard (Tsuchitani). This reinforces the idea that historical violence is not only past but still shapes present struggles for recognition and justice.

The last major lesson from the lecture is about analytical reading and writing. Tsuchitani shares tips from the English department and explains that “how analytically you read influences how analytically you can write” (Tsuchitani). He outlines strategies before reading, during reading, and after reading, such as previewing sections, highlighting key concepts, annotating questions, and summarizing main ideas. He then offers an analytical reading framework: first understand what the author says—concepts, evidence, thesis—then interpret and evaluate using your own perspective (Tsuchitani). He emphasizes that students must create critical distance to evaluate what they agree or disagree with and how the text challenges their prior “common sense.” This framework matters because it shows that Ethnic Studies is about building stronger thinking habits. Instead of repeating information, students learn to analyze systems of power, compare across groups and histories, and create meaningful questions that lead to deeper understanding.

Overall, this lecture helped me understand that African American Studies is built on rigorous scholarship, strategic reading, and evidence-based analysis. It is also built on honoring marginalized perspectives and recognizing that dominant narratives often hide historical truths. The lecture connected major movements and leaders to the development of Ethnic Studies itself, showing that knowledge can be a form of resistance. It also taught me that strong writing in this course must be grounded in concepts and supported with citations, not only personal opinion. After engaging with this lecture, I understand why rigor matters: if we are challenging racial status quo and “received wisdom,” then we must do it with credible evidence, clear concepts, and careful analysis (Tsuchitani).

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Works Cited

Tsuchitani, Scott. Week 3 African American Studies Lecture [Course Lecture Transcript]. Canvas, African American Studies, Week 3.

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Scott Tsuchitani: Hello, everyone. Excuse me. This is the first lecture for Week 3

on African American Studies.

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Scott Tsuchitani: Share my screen…

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Scott Tsuchitani: Agenda for today, some assignment feedback, Talk a little bit

about How to be a scholar?

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Scott Tsuchitani: And then get into the Week 3 module.

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Scott Tsuchitani: The first part, overview of Week 3 Reading.

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Scott Tsuchitani: And today we'll focus on two sections, 3.2 and 3.3.

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Scott Tsuchitani: mostly on 3.2, Black Power and Black Studies.

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Scott Tsuchitani: So, going over some frameworks and historical context.

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Scott Tsuchitani: Looking at civil rights movement, and…

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Scott Tsuchitani: Sort of political strategies for resistance.

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Scott Tsuchitani: And then Fannie Lou Hamer and the Mississippi Freedom Democratic

Party.

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Scott Tsuchitani: And 3.3, how we got here is the history from

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Scott Tsuchitani: Pre-colonial Africa through Jim Crow segregation.

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Scott Tsuchitani: It's kind of…

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Scott Tsuchitani: kind of corresponds to, like, previous week Native American

studies, I think it was 4.4, which had really the meat of the history,

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Scott Tsuchitani: This is the meat of the history, up to Jim Crow.

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Scott Tsuchitani: And then, I'll talk a little bit about analytical reading and

writing.

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Scott Tsuchitani: So how to read academically?

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Scott Tsuchitani: analytically, As a means of… Writing, analytically.

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Scott Tsuchitani: And then wrap it up with what's coming next.

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Scott Tsuchitani: So, assignment feedback.

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Scott Tsuchitani: Read the prompt carefully. 100 words means 100 words minimum, so

ideally between 100 to 200.

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Scott Tsuchitani: On the discussion forum, remember to reply to two classmates.

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Scott Tsuchitani: And in terms of substance, on your posts in response to the

prompts, at least 5 sentences.

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Scott Tsuchitani: And… If you're having trouble reaching 5,

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Scott Tsuchitani: Work on engaging more closely with the readings. Give concrete

examples to support your claims from the readings or the films.

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Scott Tsuchitani: And then in your replies to classmates.

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Scott Tsuchitani: you want to go beyond simply, I agree, or it's cool how you, or I

like how you do whatever, it's,

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Scott Tsuchitani: You want to try to connect their ideas with the course content.

So, again, bringing substance to your replies, not just going through the motions.

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Scott Tsuchitani: That way, we build We enrich the dialogue, we move it forward.

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Scott Tsuchitani: Cite evidence, so support your claims with specific

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Scott Tsuchitani: Concrete evidence from the course materials.

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Scott Tsuchitani: and then cite that evidence, so use in-text MLA citations to cite

the source.

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Scott Tsuchitani: Of the concept you're using to frame your response, and the

evidence you're using to support your claims.

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Scott Tsuchitani: So, for example, with the OER textbook, it's the chapter authors,

And the section number.

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Scott Tsuchitani: So, for example, if you're citing Chapter 2, Section 4, Espinosa

Kulik 2.4.

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Scott Tsuchitani: And then, in terms of what sources to use.

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Scott Tsuchitani: Cite the course materials. Don't bring in external sources.

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Scott Tsuchitani: Before the course materials, unless the prompt specifically asks

you to.

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Scott Tsuchitani: Okay, a little… a few words on how to be a scholar.

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Scott Tsuchitani: So, teaching here the scholarly method

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Scott Tsuchitani: So how to be a scholar, for example, in a discussion forum?

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Scott Tsuchitani: Analysis. Frame your argument using key concepts.

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Scott Tsuchitani: So instead of being, like, vague or general, or relying on common

sense, use concepts from the chapter.

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Scott Tsuchitani: And when you make claims, when you put forth your argument, you

want to support them with real evidence, concrete examples from the course

materials, and cite the sources using MLA format.

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Scott Tsuchitani: So when we do so, we're moving from opinion, right, general

opinion, To fact-based scholarship.

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Scott Tsuchitani: So, opinion being based in common sense. It's general, it's

vague, unframed by concepts, unsupported by evidence.

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Scott Tsuchitani: Also known as hand waving.

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Scott Tsuchitani: Versus… Scholarship, fact-based analysis.

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Scott Tsuchitani: Framed by key concepts, supported by evidence, citing reliable

sources using MLA format in this course.

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Scott Tsuchitani: In order to put forth an argument that's credible and persuasive.

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Scott Tsuchitani: And that level of rigorousness, that level of rigor is important,

in ethnic studies, because…

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Scott Tsuchitani: What we are doing is we are producing knowledge that challenges

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Scott Tsuchitani: The dominant narrative. Challenges the racial status quo,

challenges what people have internalized as just

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Scott Tsuchitani: Received wisdom, that's just a given that you don't question. If

you want to question that effectively.

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Scott Tsuchitani: you have to be rigorous, you have to have your game tight, right?

You gotta have convincing evidence, it's gotta all be from reliable sources, so…

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Scott Tsuchitani: that's why I'm pushing this method, but…

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Scott Tsuchitani: In reality, this is just a scholarly method.

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Scott Tsuchitani: Alright.

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Scott Tsuchitani: Let's get into this week's material.

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Scott Tsuchitani: African American Studies, So today, we'll cover 3.2, a little bit

of 3.3,

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Scott Tsuchitani: And then the second… second lecture will cover the second half of

the chapter, systemic racism.

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Scott Tsuchitani: Cultural and political representation, And so on.

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Scott Tsuchitani: All right, 3.2, Black Power and Black Studies.

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Scott Tsuchitani: So, just some highlights of the chapter here. We're gonna look at

it through short videos.

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Scott Tsuchitani: that are linked… they're embedded in this PowerPoint, they'll

also be linked on the lecture page on Canvas.

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Scott Tsuchitani: So these are the topics that are in 3.2, listed here, from

Garveyism and Pan-Africanism, Black Power, Black Nationalism, Civil Rights

Movement.

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Scott Tsuchitani: MFDP, and Fannie Lou Hamer.

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Scott Tsuchitani: So, Marcus Garvey, Who was he? Why is he an important figure in

Black studies?

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Scott Tsuchitani: a video embedded here, it's 4 minutes, fairly recent, from a

series called Black History in 2 Minutes or So.

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Scott Tsuchitani: In this case, it's 4 minutes.

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Scott Tsuchitani: And so, prompt…

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Scott Tsuchitani: something to think about as you're watching the video. What is

the historical importance of Marcus Garvey and Pan-Africanism in the struggle for

African American liberation?

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Scott Tsuchitani: So, keep that prompt in mind.

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Scott Tsuchitani: As you watch the video, it's 4 minutes.

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Scott Tsuchitani: Important key figure…

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Scott Tsuchitani: So I'm going to click through the slide that has it embedded, but

I'm not going to play it within this video.

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Scott Tsuchitani: You are encouraged to watch it yourself directly.

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Scott Tsuchitani: There's the slide, there's the video, I'm gonna skip it.

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Scott Tsuchitani: to make…

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Scott Tsuchitani: What's going on here?

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Scott Tsuchitani: Let's do this.

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Scott Tsuchitani: Okay.

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Scott Tsuchitani: So, after you watch the video, right, you watch the 4-minute

video.

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Scott Tsuchitani: In your journal or notebook, take some time to respond.

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Scott Tsuchitani: What is the historical importance of Marcus Garvey and Pan-

Africanism?

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Scott Tsuchitani: in the struggle for African American liberation.

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Scott Tsuchitani: And you want to do this so that you have it there in your

notebook, So that…

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Scott Tsuchitani: When it's time to study for the midterm.

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Scott Tsuchitani: You'll have everything you need in one place, easy to find,

rather than having to rewatch the video or re-read the book chapter,

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Scott Tsuchitani: You'll have this prompt right there with your response.

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Scott Tsuchitani: Okay, next topic.

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Scott Tsuchitani: Malcolm X and Black Power Ideology.

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Scott Tsuchitani: So Malcolm X is actually not covered in the chapter.

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Scott Tsuchitani: But I felt like we can't talk about black power without talking

about Malcolm X.

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Scott Tsuchitani: I would be remiss in teaching you African American Studies to

omit Malcolm X.

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Scott Tsuchitani: So there's another video here from the same series.

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Scott Tsuchitani: This one called Malcolm X, How Did He Inspire a Movement? It's 3

minutes.

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Scott Tsuchitani: Again, it's linked here, it's embedded on the next slide. I'm

gonna try to skip over that.

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Scott Tsuchitani: But you should watch it on your own time.

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Scott Tsuchitani: And same thing's happening.

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Scott Tsuchitani: Okay…

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Scott Tsuchitani: Alright, so… I'm not gonna show that video, I'm gonna go back in

here, so you wanna…

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Scott Tsuchitani: Watch that previous video, you should be familiar with Malcolm X,

his importance to the Black Power Movement.

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Scott Tsuchitani: And then there's a short video here.

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Scott Tsuchitani: Same series… On the topic of Black Power, 3 minutes.

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Scott Tsuchitani: And… I'll do the same thing here of… Skipping that… Video slide

to a prompt.

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Scott Tsuchitani: We'll go back to share…

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Scott Tsuchitani: So what is the difference between Black power and black

nationalism?

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Scott Tsuchitani: how are each important to Black liberation in the 20th century?

So, important concepts… Here,

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Scott Tsuchitani: By reading that section of the chapter and watching these videos,

you should be able to distinguish between the two.

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Scott Tsuchitani: And how each of them contributed, to Black liberation.

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Scott Tsuchitani: Okay, Black Power and the Birth of Black Studies.

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Scott Tsuchitani: Again, from the same video series, 3-minute video.

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Scott Tsuchitani: think about what role did the Black Power Movement play in the

birth of Black Studies.

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Scott Tsuchitani: So, this section of the textbook is called Black Power and Black

Studies, but it doesn't actually include anything in the section.

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Scott Tsuchitani: About black studies.

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Scott Tsuchitani: But this video makes a connection here, so…

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Scott Tsuchitani: You want to think about, when you watch it.

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Scott Tsuchitani: What role did the movement play in the birth of this academic

field?

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Scott Tsuchitani: Following Dr. King's And… let me pop out of here…

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Scott Tsuchitani: Back in…

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Scott Tsuchitani: So, two political frameworks that are important for understanding

Black Garveyism and Black Studies, or Black Power and Black nationalism. So now I

have short definitions here, with links.

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Scott Tsuchitani: So that… Previous question?

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Scott Tsuchitani: Here's partly the response.

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Scott Tsuchitani: In terms of definition, Okay, let me continue.

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Scott Tsuchitani: Civil Rights Movement Strategies of Resistance.

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Scott Tsuchitani: So, you're probably all familiar with the Civil Rights Movement

and its successes. Like, tremendous, right, historic movement.

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Scott Tsuchitani: How did it… how did it grow from something starting with the

Black community, Into something that changed

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Scott Tsuchitani: The legal framework on a national scale, in terms of voting

rights and civil rights.

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Scott Tsuchitani: So here, I want to emphasize not just the civil rights movement

happened, and it was successful, but get you to think

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Scott Tsuchitani: Critically, analytically, about…

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Scott Tsuchitani: What kind of strategy it took to make that happen, to make this

movement spread well beyond…

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Scott Tsuchitani: the Black community to a national level.

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Scott Tsuchitani: Because that is a level of sophistication that's worth looking

at.

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Scott Tsuchitani: So, two things, right? To grow a mass movement, you need allies

beyond your group.

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Scott Tsuchitani: So, the question is, how do you build mass solidarity well beyond

your group?

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Scott Tsuchitani: using the media.

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Scott Tsuchitani: So if you think about it, if you're in a marginalized group, you

don't have access to the same resources that the dominant group has.

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Scott Tsuchitani: But… You can be strategic about

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Scott Tsuchitani: How to appeal to those resources in a way that they serve your

purpose.

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Scott Tsuchitani: So being strategic about the use of media, for example, here with

the lunch counter sit-ins.

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Scott Tsuchitani: So you can see not just a Black woman, but white allies sitting

in at a lunch counter,

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Scott Tsuchitani: And… The kind of violent, ugly response

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Scott Tsuchitani: that represented the status quo in the South during the Jim Crow

era being documented here.

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Scott Tsuchitani: by the news, and documented by TV cameras, to show

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Scott Tsuchitani: the country and the world what was going on racially in the U.S.

at that time.

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Scott Tsuchitani: So these are the Greensboro sit-ins of 1960, sort of where it

started.

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Scott Tsuchitani: Four Black freshmen from the Agricultural and Technical College

of North Carolina took vacant seats at a Woolworths whites-only lunch counter

150

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Scott Tsuchitani: To challenge racial segregation.

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Scott Tsuchitani: Franklin McCain, Joseph McNeil, David Richmond, and Ezell Blair

Jr.

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Scott Tsuchitani: So the next day, four young men returned with 19 supporters.

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Scott Tsuchitani: By the third day, the number had risen to 85, including white and

black students from neighboring colleges.

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Scott Tsuchitani: And before the week was out, there were 400.

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Scott Tsuchitani: By summer, 33 southern cities, including Greensboro, had

integrated their restaurants and lunch counters.

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Scott Tsuchitani: One year later, 126 cities had taken the same step.

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Scott Tsuchitani: Right, so it takes a risk in the beginning, not just a risk, but

a disciplined practice to do this nonviolent sit-in without reacting to harassment.

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Scott Tsuchitani: In a way that appeals to the media, knowing it's gonna propagate.

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Scott Tsuchitani: So… so that photo… I don't… that was not the original sit-in, but

it's part of that.

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Scott Tsuchitani: Period of history.

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Scott Tsuchitani: So sit in rehearsals as a disciplined media strategy to recruit

white allyship to the civil rights movement.

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Scott Tsuchitani: So these are a couple pages from a book called Tactical

Performance by my PhD mentor, Larry Bogad.

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Scott Tsuchitani: And here he's looking at historic photos showing civil rights

activists rehearsing for a sit-in At a lunch counter.

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Scott Tsuchitani: So, practicing sitting without reacting.

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Scott Tsuchitani: To harassment and abuse.

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Scott Tsuchitani: These are just two examples.

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Scott Tsuchitani: But to show you that

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Scott Tsuchitani: There was a sophisticated media strategy, as well as discipline,

We could call performance practice.

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Scott Tsuchitani: With tremendous success.

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Scott Tsuchitani: So, short video here.

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Scott Tsuchitani: 3 minutes from C-SPAN with the historian Tracy Parker, talking

about…

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Scott Tsuchitani: The 1960 lunch counter sit-ins preparation.

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Scott Tsuchitani: So again, watch this video, reflect upon it.

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Scott Tsuchitani: To get a sense of this history.

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Scott Tsuchitani: And the strategies and discipline that went into it.

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Scott Tsuchitani: Yeah, reflect upon, also, how can cultural discourse influence

public policies and practices?

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Scott Tsuchitani: Right, so there's an idea that

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Scott Tsuchitani: Cultural change precedes political change, right?

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Scott Tsuchitani: We need to change the dialogue, shift the narrative, open up the

dominant common sense narrative to other perspectives.

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Scott Tsuchitani: To shift that common sense, That can justify changes in public

policies and practices.

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Scott Tsuchitani: So how did civil rights activists deploy a media strategy of

nonviolence

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Scott Tsuchitani: To build solidarity across racial lines, and grow a mass

movement.

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Scott Tsuchitani: Okay, next part.

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Scott Tsuchitani: Of this section of the chapter.

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Scott Tsuchitani: is on Mississippi Freedom Democratic Party and Fannie Lou Hamer.

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Scott Tsuchitani: Who's known for this… Key saying, a key saying for ethnic

studies.

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Scott Tsuchitani: You might have heard it in other, more contemporary contexts as

well, contexts that deal with settler colonialism.

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Scott Tsuchitani: Nobody's free until everybody's free.

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Scott Tsuchitani: Yeah, and so this… This really taps into that idea of coalitional

solidarity.

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Scott Tsuchitani: Like, if you only think for your own group,

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Scott Tsuchitani: We're not gonna reach a state where everyone's free.

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Scott Tsuchitani: So there's an ethical implication here of looking beyond your own

group and looking at building solidarity, building identities around politics.

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Scott Tsuchitani: Rather than… Politics based only on identity.

194

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Scott Tsuchitani: I'm borrowing that concept from Angela Davis.

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Scott Tsuchitani: Okay, Fannie Lou Hamer and the Mississippi Freedom Democratic

Party.

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Scott Tsuchitani: So…

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Scott Tsuchitani: In the early 60s, the Democratic Party in Mississippi barred

participation from Black people and formed an all-white delegation.

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Scott Tsuchitani: for the National Democratic Party Convention.

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Scott Tsuchitani: So, Hamer co-founded MFDP in 64, organized voter registration

drives for Black communities throughout Mississippi, supported Black leaders to run

for office.

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Scott Tsuchitani: and protested the legitimacy of the Democratic Party delegation

at the National convention.

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Scott Tsuchitani: So I've got two short videos here.

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Scott Tsuchitani: Fannie Lou Hamer risked her life for the right to vote.

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Scott Tsuchitani: This comes from the Smithsonian in 2020.

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Scott Tsuchitani: So this is the Smithsonian before the current administration.

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Scott Tsuchitani: Has tried to rewrite national narratives.

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Scott Tsuchitani: And then the second video, Fannie Lou Hamer's powerful testimony

from Freedom Summer.

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Scott Tsuchitani: And that's from American Experience PBS.

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Scott Tsuchitani: So, two short videos… And…

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Scott Tsuchitani: I'm gonna watch those and reflect on the importance of Hamer and

the party, and challenging the dominant

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Scott Tsuchitani: status quo in Mississippi Democratic Party, but also at the

National Convention.

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Scott Tsuchitani: And thinking about… you want to think about…

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Scott Tsuchitani: how this was so threatening that the President of the United

States got involved to take attention away

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Scott Tsuchitani: From Fannie Lou Hamer.

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Scott Tsuchitani: So… this question of positionality, that I've used that term

before.

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Scott Tsuchitani: It's a position of who speaks, right?

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Scott Tsuchitani: Who's able to speak and be heard? Who's silenced? Who's made

invisible? Who's erased? In other words, who is marginalized?

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Scott Tsuchitani: So that they have less influence.

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Scott Tsuchitani: So… In the dominant narrative, racially, who speaks has

historically been white and male,

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Scott Tsuchitani: And so, ethnic studies is centering those marginalized

perspectives, in this case, of African Americans.

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Scott Tsuchitani: So, prompts to think about when you look at these videos, what

was the significance

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Scott Tsuchitani: of the Mississippi Democratic Freedom Party in Achieving Civil

Rights for African Americans.

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Scott Tsuchitani: One thing. Second thing, why was President Johnson so threatened

by Fannie Lou Hamer's testimony

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Scott Tsuchitani: to Congress, right? Who speaks… Who's erased?

224

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Scott Tsuchitani: and why is speaking from the margins, truth-telling from the

margins? What makes it so powerful?

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Scott Tsuchitani: So… Okay, let's… Skip that, and… Okay.

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Scott Tsuchitani: Go back to the slideshow. Sorry, I'm jumping back and forth, but…

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Scott Tsuchitani: Okay, so hopefully you watched that video, those two videos.

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Scott Tsuchitani: These are the prompts to respond to in your notebook or journal.

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Scott Tsuchitani: And… Reflect.

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Scott Tsuchitani: So that's Section 3.2.

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Scott Tsuchitani: Black Power, Black Studies. So Section 3.3, how we got here…

Lifting the veil… This section…

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Scott Tsuchitani: covers the history from pre-colonial Africa.

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Scott Tsuchitani: all the way through Jim Crow segregation.

234

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Scott Tsuchitani: So, up to the Civil Rights Movement.

235

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Scott Tsuchitani: And the veil, a concept from W.E.B. Du Bois.

236

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Scott Tsuchitani: The veil on Double Consciousness.

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Scott Tsuchitani: Yeah, it's the first section of this chapter. So…

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Scott Tsuchitani: I'm not gonna go through all this, I'm just showing you the

overview of this section.

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Scott Tsuchitani: you're required to read this section and know the contents. So

when you cite evidence, you cite examples.

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Scott Tsuchitani: when you're writing about African American studies, A lot of it

241

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Scott Tsuchitani: can come from this chapter, right? 3.3.

242

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Scott Tsuchitani: The concrete evidence to support your claims about Black Power,

243

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Scott Tsuchitani: Black nationalism, the Garveism movement, Pan-Africanism, and so

on.

244

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Scott Tsuchitani: There's a lot here, so similar to 4 point…

245

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Scott Tsuchitani: 4, was it, of the Native American Studies chapter?

246

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Scott Tsuchitani: And there's a supplemental reading related to Black Wall Street

and Tulsa Race Massacre.

247

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Scott Tsuchitani: About one of the survivors who…

248

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Scott Tsuchitani: Lived to 111 and only recently passed away last year, and never

gave up fighting for reparations or being heard on that issue.

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Scott Tsuchitani: Okay… Alright, so that's all I'm going to say about that section.

Please read it.

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Scott Tsuchitani: You'll need to engage with it for this week's assignments.

251

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Scott Tsuchitani: And to help you engage with that reading, I want to talk about

252

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Scott Tsuchitani: Academic reading, or analytical reading and analytical writing.

253

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Scott Tsuchitani: Because the way you read…

254

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Scott Tsuchitani: I'm told by the English department. How analytical you read

influences how analytically you can write.

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Scott Tsuchitani: So let's get into what that means. So, for strategic analytical

reading, here are some tips from the English department.

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Scott Tsuchitani: So before reading.

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Scott Tsuchitani: preview what you're gonna read, right? Look at what the sections

are, so you have an overview going into it.

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Scott Tsuchitani: You might pre-read first and last paragraphs, first sentence of

each body paragraph. Again, just to get that overview, the lay of the land, the map

of what you're…

259

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Scott Tsuchitani: Trying to take in.

260

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Scott Tsuchitani: So you can predict What's going to come up when you dive fully

into the material.

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Scott Tsuchitani: And it's also suggested to think about your prior knowledge on

the topic, And…

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Scott Tsuchitani: I had you do that in the slides for Native American studies,

thinking about prior knowledge about American Indians.

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Scott Tsuchitani: Versus… the recent TV show, reservation dogs, right?

264

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Scott Tsuchitani: So, doing this compare and contrast, looking at

265

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Scott Tsuchitani: How you came into the course with racial common sense.

266

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Scott Tsuchitani: Versus… What you're learning through the material.

267

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Scott Tsuchitani: So during the reading process, You want to highlight key concepts

and vocabulary.

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Scott Tsuchitani: Right.

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Scott Tsuchitani: Annotate questions… annotate with questions or reactions in the

margins.

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Scott Tsuchitani: Take notes, Right, anything that stands out, anything you have

questions on.

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Scott Tsuchitani: Make predictions as you're reading, right? You start to get into

a topic, make predictions on your prior knowledge.

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Scott Tsuchitani: Compare that to what It's actually in the text.

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Scott Tsuchitani: And always ask questions.

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Scott Tsuchitani: So all that appears in your notebook, in your notes.

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Scott Tsuchitani: And after you're done reading, Summarize the main ideas.

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Scott Tsuchitani: So that you don't just forget them after reading them. So,

highlighting the key takeaways, right?

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Scott Tsuchitani: This is going to help you so much, for example, in studying for a

midterm.

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Scott Tsuchitani: You have the key takeaways right in front of you, right? Reflect

on the main ideas. So, reflection means your reaction, your responses. So,

summarizing is what's in the text, reflecting is on how you're processing it.

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Scott Tsuchitani: Which is really where we're interested.

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Scott Tsuchitani: And then synthesizing with other texts.

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Scott Tsuchitani: So, for example, last week, Native American Studies, this week,

African American Studies.

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Scott Tsuchitani: Look at them together, side by side. Where are their

consistencies? Where do they contrast?

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Scott Tsuchitani: Because in seeing these things, we can form a bigger and more

insightful analysis.

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Scott Tsuchitani: of how… Race operates systemically, structurally, in the U.S.

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Scott Tsuchitani: And always ask more questions. Anything that's not clear,

anything you want to learn about.

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Scott Tsuchitani: Take notes on that as questions.

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Scott Tsuchitani: And you can raise them in the discussion prompts, you can raise

them in visiting me in office hours, drop-in hours.

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Scott Tsuchitani: So, tips for strategic reading.

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Scott Tsuchitani: And then here's an analytical reading framework. So a reading

framework for analysis.

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Scott Tsuchitani: So, how to read in analytical ways? Two key parts.

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Scott Tsuchitani: So the first part is understanding the text.

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Scott Tsuchitani: The second part is interpreting or analyzing the text from your

own perspective.

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Scott Tsuchitani: But you need to do the first before you can do the second in an

informed way.

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Scott Tsuchitani: So, understanding the text.

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Scott Tsuchitani: What the author says… So look at how they're framing their

argument, their analysis, what are the key concepts.

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Scott Tsuchitani: And we've looked at a lot of concepts already, so they're either

single words or two to three word phrases, like.

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Scott Tsuchitani: Single world, word, like, Imperialism?

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Scott Tsuchitani: Two to three words, like settler colonialism.

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Scott Tsuchitani: And keep a running list, For each week, each chapter, what are

the key concepts?

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Scott Tsuchitani: And what do they mean?

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Scott Tsuchitani: How can you apply them?

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Scott Tsuchitani: So here, you're looking at what concepts the author is using to

see how they're framing their argument.

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Scott Tsuchitani: And then what evidence are they using?

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Scott Tsuchitani: Right.

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Scott Tsuchitani: How does historical evidence illustrate these concepts?

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Scott Tsuchitani: So they're gonna make an… they make an argument using the

concepts to frame it, they support it with evidence.

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Scott Tsuchitani: what are the… what are the key pieces of evidence to take away

from this chapter, right? Examples, facts, testimony, policies.

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Scott Tsuchitani: And then… Taking a step back, once you've read the whole thing.

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Scott Tsuchitani: Again, summarizing, what are the main points?

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Scott Tsuchitani: The main claims it's making.

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Scott Tsuchitani: What's the argument? What's the overall thesis or argument?

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Scott Tsuchitani: Why are these points important to African American studies, for

example?

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Scott Tsuchitani: So this is… these are the steps to understanding what the author

is saying, right? To understanding the text.

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Scott Tsuchitani: To analyze the text, To interpret it, to evaluate it, to…

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Scott Tsuchitani: To come to your own take on the text.

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Scott Tsuchitani: So beyond just repeating what's in there, Your analysis, your

interpretation, your evaluation.

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Scott Tsuchitani: So, do you agree with what it's saying?

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Scott Tsuchitani: Where do you agree, where do you disagree, right? Things that

reflect on as you're processing your own analysis.

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Scott Tsuchitani: And to do that, think about what have you observed in your own

life that either supports or contradicts

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Scott Tsuchitani: The author's argument and or main points.

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Scott Tsuchitani: Right, so this… This part two, this level of interpreting or

analyzing, means

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Scott Tsuchitani: Putting some critical distance between you and the text.

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Scott Tsuchitani: You and what the author's saying, so that you can critically

evaluate and reflect upon it.

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Scott Tsuchitani: What you agree with, what you disagree with.

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Scott Tsuchitani: And then how does that challenge… how does this… the text

challenge or expand your knowledge on the topic?

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Scott Tsuchitani: So, looking at where you differ from it.

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Scott Tsuchitani: Right? Question that. Question, why do you differ from it, in

terms of how it's challenging what you came to this subject matter with, right? The

received wisdom, the common sense you brought to this, how is it being challenged

or expanded by this text?

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Scott Tsuchitani: And then lastly, what questions can you develop to help you come

to your own critical or evaluative conclusion of your own?

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Scott Tsuchitani: So, critical thinking, analytical thinking, requires some

critical distance.

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Scott Tsuchitani: From what the text is saying, to come to your own position on it,

your own analysis.

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Scott Tsuchitani: Your own evaluation.

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Scott Tsuchitani: Alright.

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Scott Tsuchitani: So coming soon, this is the last slide of this lecture, there'll

be the second video on Thursday.

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Scott Tsuchitani: I'll talk a little bit about the reading quiz due Friday,

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Scott Tsuchitani: introduce strategic question stems. So this builds on this idea

of analytical or strategic reading.

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Scott Tsuchitani: With strategic questions to help you

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Scott Tsuchitani: Come up with your own analytical thinking around the course

material.

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Scott Tsuchitani: Then we'll get back into the chapter on… big section on systemic

racism.

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Scott Tsuchitani: And… The next section after that, cultural and political

representation.

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Scott Tsuchitani: And I'll introduce…

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Scott Tsuchitani: The midterm, which is coming week 7, so we're in week 3, so 4

weeks from now, on a Wednesday, the 18th.

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Scott Tsuchitani: I'll talk about that next time.

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Scott Tsuchitani: Alright, so that will do it.

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Scott Tsuchitani: I'm gonna pause the recording and, see you next time.