The Role of Emotion in Understanding Whiteness

Borell, Belinda

doi:10.1007/s11673-020-10074-z

Cited by 10 publications

(5 citation statements)

References 29 publications

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“…The need to recognize inequities and develop meaningful, collaborative, and reciprocal partnerships with Māori to inform culturally responsive services is well known. 15 VIP team members attributed the lack of cultural safety to the general whiteness 26,27 of staff and policy in this mainstream program, “none of us identify as Māori or Pacific and, for a long time I felt very uncomfortable presenting those kaupapa (principles that inform action),” and an insufficient capacity and resourcing of Māori health teams to support the program.…”

Section: Resultsmentioning

confidence: 99%

Impact of COVID-19 on the Health Response to Family Violence in Aotearoa New Zealand: A Qualitative Study

Koziol‐McLain

Cowley

Nayar

et al. 2023

INQUIRY

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COVID-19 pandemic planning and response has resulted in unprecedented upheaval within health systems internationally. With a concern for increasing frequency and escalation of family violence, the so called “shadow pandemic,” we wondered how health system violence intervention programs were operating during this time. In Aotearoa New Zealand, the Ministry of Health Violence Intervention Program (VIP), using a systems approach, seeks to reduce and prevent the health impacts of family violence and abuse through early identification, assessment, and referral of victims presenting to designated health services. In this qualitative descriptive study, we explored how the VIP program was impacted during the first year of the COVID-19 pandemic. Forty-one VIP coordinators and managers representing 15 of the 20 New Zealand District Health Boards and the National VIP Team participated. Across 12 focus groups (8 face to face and 4 via Zoom) and 7 individual interviews (all via Zoom) participants shared their experience navigating systems to support frontline health providers’ responsiveness to people impacted by family violence during the pandemic. In our reflexive thematic analysis, we generated 3 themes: Responding to the moment, valuing relationships, and reflecting on the status quo. Our findings demonstrate the dynamic environment in which participants found creative ways to adapt to the uncertainty and engage with communities to re-shape interventions and ensure continued implementation of the program. At the same time, challenges within the system prior to the pandemic were brought into view and highlighted the need for action. These included, for example, the need for improved engagement with Māori (Indigenous people of Aotearoa New Zealand) to address long-standing health inequities. Having quality essential services for those impacted by family violence that engages with local knowledge and networks and routinely copes with uncertainty will strengthen our systems to minimize risk of harm during emergencies.

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Section: Resultsmentioning

confidence: 99%

Impact of COVID-19 on the Health Response to Family Violence in Aotearoa New Zealand: A Qualitative Study

Koziol‐McLain

Cowley

Nayar

et al. 2023

INQUIRY

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show abstract

“…The ease and comfort of a Kiwi identity for Pākehā like Annabelle signal the position of whiteness as the default: the unmarked "normate" [46] category against which all others are defined. In this way, white young people have privileged access to embodied wellbeing and belonging through the naturalisation of whiteness and of Anglo culture, priorities and values more generally [47]. Where New Zealand is imagined here as a white place, the position of Māori as tangata whenua recedes from view.…”

Section: Racialisation and Belongingmentioning

confidence: 99%

“…A structural perspective sits behind this theorisation of privilege, highlighting a social circuitry [42,43] that connects the elevation of particular people and groups to the denigration and exclusion of others [44,45]. Rather than a focus on marginalisation alone, privilege-oriented scholarship foregrounds unmarked normative ideals and values [46,47]. Scholarship exploring embodied privilege is thus sensitised to racialised, gendered, eugenicist regimes of normative embodiment that determine how different bodies pass, attracting value, attention, ambivalence, distaste or violence.…”

Section: Introductionmentioning

confidence: 99%

“It Feels like You’re a Stranger in Your Own Skin”: Young People’s Accounts of Everyday Embodiment

Calder-Dawe,

Carlson

2023

Youth

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While much existing research investigates embodiment and body image in individualised terms, new research in youth studies takes a wider view. How are young people’s experiences of embodiment entangled with sociocultural and structural influences? How do young people come to develop a sense of embodied identity in contexts that teem with hostile and unattainable body ideals? How are possibilities for affirming and affirmative embodiment navigated by young people—especially those living outside prevailing appearance norms? In this paper, we engage with these questions, drawing insights from an in-depth, collaborative research project designed to understand what supports and constrains hauora and wellbeing for young people in Aotearoa (New Zealand). First, we analyse young people’s accounts thematically, identifying three prevailing systems of cultural privilege that regulate embodiment. These include processes of racialisation and gendering, as well as cisnormative, heteronormative, ableist and healthist logics. Second, we work closely with one young person’s interview, exploring how her narrative unsettles prevailing norms of appearance and embodiment. By spotlighting what young people themselves tell us about their bodies and embodied experiences, this paper demonstrates the value of an embodiment lens for youth and wellbeing studies.

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“…18 Furthermore, Borell argues that the Pākehā/Palangi culture of stoicism and emphasis on individual autonomy, rather than collective community, contributes to spaces (such as hospitals) being unsafe for Māori/Pasifika peoples who desire, more collective sharing of emotion in their own cultural traditions. 19 Pākehā/Palangi may experience guilt when understanding the history of Aotearoa. However, to be able to withdraw from personal reflection because of feelings of guilt is an example of our privilege.…”

Section: Reflecting On Paralysismentioning

confidence: 99%

Pākehā/Palangi positionality: disentangling power and paralysis

Langridge,

Crawford

2022

NZMJ

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Significant health inequities in Aotearoa present compelling evidence that responsibilities under Te Tiriti o Waitangi have not been upheld. The aim of this paper is to present our experiences as Pākehā/Palangi working in Māori and Pasifika health in Aotearoa.We are interested in what prevents the upholding of responsibilities by tangata Tiriti and in how, as tangata Tiriti, we can do better.In this paper we explore responsibilities of tangata Tiriti by describing the context and evaluating power, paralysis, and positionality."Power" is identified as a key factor continuing to perpetuate colonisation and systemic racism. "Paralysis" occurs due to individual racism, apathy, guilt and/or a fear of doing wrong. "Positionality" is an internal and external process that involves consciousness of biases, perspectives, values, privileges, beliefs, superiority and identities. Finally, we point to tools of engagement with the aim of serving and creating space for self-determination for Māori and Pasifika peoples.

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The Role of Emotion in Understanding Whiteness

Cited by 10 publications

References 29 publications

Impact of COVID-19 on the Health Response to Family Violence in Aotearoa New Zealand: A Qualitative Study

Impact of COVID-19 on the Health Response to Family Violence in Aotearoa New Zealand: A Qualitative Study

“It Feels like You’re a Stranger in Your Own Skin”: Young People’s Accounts of Everyday Embodiment

Pākehā/Palangi positionality: disentangling power and paralysis

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