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 Overview

These are ideas I am thinking about and that are mulling around in my head. They have not been validated through use of research and supporting evidence. This is merely me thinking and considering how I might initiate research on this topic. The following reflect my assumptions:

Assumption #1: People manufacture distress to hinder learning. Manufactured distress is a form of procrastination. There are three types of procrastination: indecisive procrastinator, arousal procrastinator, and avoidant procrastinator. Task aversion is a trigger for procrastination. First, indecisive procrastinator is defined as when the person cannot make up his or her mind about executing a task. Second, arousal procrastinator is defined as when the person believes he or she works better under rush, maybe even stress. Lastly, avoidant procrastinator is defined as when the person delays completing a task out of fear. People are most often soothed by immediate gratification, even if there is the suggestion and/or expectation that the problem will return because it hasn't been solved. People who employ racism and racist beliefs are arguably avoidant procrastinators. Racists are avoidant procrastinators. American democracy is a tool, but it does not resolve racism because it reflects indecision at multiple levels, thereby sustaining the systemic nature of racism.

Racists are in a state of perpetual procrastination and therefore reflect a condition of setback. Racism is their manufactured distress in response to their individual socioeconomic status and to the democratic conventions that either embrace or push them aside in favor of solving minority issues. Racists are treated with arm's length policy prescriptions in which democracy pulls racists only to push them back. For example, senators and congressmen, who may house racist/white supremacist tendencies or who may be globalists, often appeal to racists and urge them to disturb harmony between the races (pull) only to push them back socioeconomically by not resolving some of the problems that they have with democracy (push). Acts of racism might be direct, indirect, seasonal, and election-based. The promise to serve certain communities, black and white and mixed and immigration, is met with lack of competence and mastery to solve systemic problems that include and discard the racists. In other words, none of the senators and congressmen possess the knowledge base and mastery to solve democratic problems for more than sect of people and at systemic levels. The push-pull dynamic is the sustaining of multiple rebound relationships sustained using democracy. Everyone is a rebound under a democratic system. In other words, democracy procrastinates.

Assumption #2: People need validation to keep moving forward. As soon as they commit to completing one part of a task, they immediately look around to see who is watching and if that person will give them an approving glance. If they receive a disapproving eye, then they feel less validated and more prone to quit completing the task. If they do not receive validation to push them forward, they will stop the learning process, which leads to perpetual procrastination until validation returns. They may even throw a tantrum and pout until they get what they want.

People who need validation are actually people pleasers. It seems like they do what they need to get what they want from the other person or group, but they really want to be accepted, their very existence validated. They perform to get attention. They are testing the person to see what the person responds to. When the other person responds, then the person who seeks validation assumes that a particular action is effective. Otherwise, the person would not have been able to get you to move their way. However, when you do not respond to another appeal, the person will pout until you do, making them really people pleasers in the end because if they do not please you, they cannot get the reward behind the action. 

I'm not sure how to validate these ideas, but I believe researching scholarship and online articles on "people pleasing" might be the first objective to net some results on the topic. In addition, research and scholarship on "seeking validation" in multiple contexts should be informative. Where and when do we need to seek validation? Why is it important that we seek validation? How much impact does seeking validation net us? These are questions that should guide research and content development.

Assumption #: White men are patriarchal. They are not democratic. They may fall under one or more child-rearing styles: authoritative, authoritarian, permissive, and/or uninvolved. They struggle to grant autonomy and let non-white people walk in their freedoms and independence. White men and by extension white women believe that they need to have their feet on the necks of non-white people to ensure that they do not defect from democracy and thereby not defect from the role of whiteness in the lives of others, domestically and globally. White people must maintain their dominance, their superiority, their nationalism and globalism, and their ideologies, systemically and systematically. Without their ideologies about whiteness and the belief of whiteness as superior to non-whiteness, their patriarchy would not exist. Interracial unions might disrupt the harmony of whiteness, thus, disrupting the harmony of white patriarchy.

White patriarchy is necessary. In a system that is assumedly based in democracy, it is white patriarchy that actually has more sustaining power. White men control are forms of business, government, entertainment, sports, healthcare, and law. White people are significantly represented systemically within all contexts, both horizontally and vertically. White patriarchy suggests that white people are represented perpetually and in perpetuity. This means that white people do not expect to become extinct. To ensure that they do not become extinct, they will employ one or more parenting styles, thus, continually perpetuating the notion that non-white groups must be controlled. However, use of parenting styles is merely a means to an end, which is the sustaining of white patriarchy. But I believe that white patriarchy is counter to democracy, which is counter to totalitarianism. Therefore, white patriarchy is really totalitarianism.

These ideas need to be supported by reading Hannah Arendt's works T The Origins of Totalitarianism, The Human Condition, On Revolution and The Life of the Mind . These philosophical works should inform about dominance, influence, and systemic thinking. These and related works should help to confirm or disconfirm the two-part argument that white patriarchy is antithetical to democracy and white patriarchy is or is a form of totalitarianism.

Assumption #: White women manufacture plight. They believe that they need a savior. This means that they believe that they are victims in a white patriarchy and must decide to reposition themselves against and/or on top of that patriarchy. They seek sources of perceived strength to take up the mantle and fight their battles. They collect narratives, especially the "strong black woman" narrative, to fuel their perceived slight and fight. White women believe that they are "strong white women." They believe that they have a kinship to black women, who actually have a true plight, economically, socially, politically, and psychologically. White women may use black women to push forward political agendas, such as voting rights and voter suppression. White women need a mission beyond their whiteness to their white male counterparts. However, they benefit greatly from their whiteness and adjacency to white male patriarchy. White women birth white male patriarchy, and white women are the white male patriarchy.

I wonder how true it is that white women are the white male patriarchy. White women seem to control the white family structure, the immediate environment, which is the home, and the white children that derive from that structure.

Add here.

What do white men like about white women?

Assumption #3: Black men manufacture distress with their relationships with black women.

Assumption #: Black women are matriarchal.

Assumption #: Black women, through protests and anti-racist advocacy, who also march on behalf of black men, challenge white patriarchy, directly. Protests and by extension civil disobedience challenge the status quo, who reflects the dominant group.

Assumption #: Black men see black women protesting on their behalf as based on feminist thinking, ideology, and overall feminism. The SYBSM group, i.e., Save Your Selves Black Man, posits that black women are likely the sole cause of their determination to divest from black women and date women outside of their race. They further posit that black women have been trained and programmed by racist white people to destroy any and everything the straight black man has built. Black men believe that they have been the victims of multiple injustices, including but not limited to court cases, loss of job, child support, pension loss, and related hostilities, all derived from the black woman's hostility towards black male leadership. Black men under SYBSM are appealing to young black men and urging all black men of all ages to get their money right, advance themselves, and save themselves from damaged black women, who are no longer the black man's women and who only belong to white men due to slave programming. The only solution for black men is to date interracially and/or internationally. SYBSM is an Internet-based group.

Black men see black women as hindering their progress. However, the black man's progress has not been clearly delineated. Black men desire acceptance from their white male counterparts. They want to have the same power as white men, but they do not possess the same work ethic as white men when it comes to building communities, supporting their offspring, and/or embracing their black women. The inclination to form a group such as SYBSM or MGTOW, i.e., Men Going Their Own Way, appears progressive, but it has no foundation other than bashing black women, who are the same women forming movements to help black men victims of police violence. The disparaging of black women by black men is a strange, evil phenomenon that has no base in facts, statistics, and/or consistent reality. 

The message black men send is that black women are worthless, good for nothing, not progressing, and too vain to be a wife. Instead, black men are marrying white women simply to raise their social status and gain adjacency to white men and by extension, whiteness. But black men who have decided to go their own while black women have supported them mentally, psychologically, spiritually, and financially will find black women burning the cape! Black women are known for their movements. Other groups often mimic black women in their efforts. It is nothing for a black woman to start, endure, and perpetuate movement. Black women are disinvesting and divesting from black men at a rate that is not yet noticeable. But in two years, it is quite likely that black women will begin divesting from black men in increasing rates. The interracial marriage scholarship supports these notions. However, black women may be missing one important point about black men when it comes to protesting on their behalf: black women may not see black men as capable of advocacy and advocacy on their own behalf. 

Scholarship on interracial marriage and interracial marriage dissolutions is important to support these assumptions and ideas and to clarify the argument that white men and black women are better suited and have longer marriages than white men and white women and black men and white women. These assumptions need supporting statistics, appropriate data, and consistent scholarship developed on the topic. An annotated bibliography is necessary for this assumption.

Assumption #: White women protest to challenge white patriarchy and out of a desire to move themselves into a competitive position with white men. Their direct efforts suggest that they hold a right to challenge because of their pseudo-matriarchal nature, especially matriarchy to a patriarchy. However, white women are only matriarchal within the immediate white family structure and not socially and/or politically. The political environments are monopolized by white men. Only black women are perceived socially, politically, and within the black family dynamic as matriarchal. Policy prescriptions authored through white patriarchy have framed black women as matriarchal. Thus, white women are targeting their efforts towards both white men, directly, and black women, indirectly.

Matriarchs may exist within the white family structure, but it is not something that we have been socially conditioned to accept. The white family structure is made up of a husband and a wife and their kids. They reflect the model of the American Dream with the house, two kids, and white-picket fence. Any notions that counter that ideal are immediately discarded. The white women who were running the homes accepted their opportunities to work outside of their homes during World War II. The nature of work and the feelings of independence prompted white women to pursue equality and gender-based rights so that they could become contributing members of society. However, these feelings and activities, I believe, are more grounded in the inclination to compete with their white male counterparts. There may have been an initial feeling of humility to work and provide for the home while the men were away at war, i.e., keep the fires burning. The women during this time supported and continued the economy so men, when they came home, would have a job to come home to, which sent women back to the kitchen and to the home to bear their husband's children. But in this exposure to work beyond a maid or housekeeping status, white women found their confidence to challenge white men.

These ideas need support from the literature and studies on the issue of women working within the homes and women working outside the homes. In addition, this assumption that white women compete with white men needs substantial supporting evidence. It is simply my opinion after assessing the engagement between white men and white women. I am supposing that there is competition between the two; however, I have no point of reference for why white women need to compete and/or feel a desire to compete. This begs the question, What was the white woman's plight that made her want to compete with a white man? Implicit in that question is the need to explore the women's movement, the feminist movement, and voter suppression laws. In addition, exploring "World War II" as a subject is also important. The more I understand this war, the more I believe there is sufficient understanding to confirm and/or disconfirm these views and my assumptions. 

Assumption #: Racism is unethical. There is an ethical/unethical component to being a racists, employing racism, managing systemic racism and racist beliefs, and failing to self-reflect on implicit bias/unconscious bias/implicit racial bias. Focusing on the immoral nature of racism has not moved the needle of progress to resolve use of racism as a tool to hinder learning. Democracy permits racism through First Amendment constitutional provision and Free Speech rights. Every person is afforded their unalienable rights to believe what they believe regardless of impact and influence upon others. Democracy is not a unifying tool given its nature as mere experiment. Perceived as a social, political, and national experiment, democracy can never move beyond its experimental status. The more we "experiment," the more we can justify our actions. Because people often think that determining something as immoral is relative, the only way to resolve racism is to address its unethical components. However, addressing the unethical component may not solve racism in its entirety.

The most useful tool for addressing racism as an unethical invention is use of the "Elements of Ethical Decision Making" developed by Barbara Herlihy and Gerald Covey, housed within the ACA Ethical Standards Casebook (2015). The full introduction to the elements is discussed in another section on this web page. See that section for more information. Researching evidence in the psychology, sociology, political, and related disciplines would be necessary to determine if there is a consistent train of thinking about labeling racism as unethical. Existing scholarship within any discipline might focus on the status quo exploration of racism as immoral. In fact, the scholarship may be oversaturated with this notion. Therefore, is considering racism as unethical a true argument? Is it possible to prove? Is it even necessary to address? Is my consideration of racism as unethical the first undertaking in the scholarship? These are questions I will need to consider as I review the scholarship and likely create an annotated bibliography on the traditional view(s) of racism, which is a broad, likely too general to be meaningful undertaking. I won't know until I begin the research.

Assumption #: Racism is a form of pride. This is a biblical view of the term, not a social and/or political view. This view is akin to treating racism as immoral. However, the goal is not to consider it as immoral even using a biblical lens. The goal is to get people to address their heart issues as manifested in racist acts, i.e.., verbally and physically. Pride is a feeling of deep pleasure derived from personal achievement, the achievement of others, and qualities that are admired. It is a consciousness of one's dignity. It can also be perceived as conceit, ego, vanity, and assumption of superiority. Given the fact that members of the dominant group believe that they are inherently and biologically superior to non-white people and communities, through scientific studies, this "pride" is interpreted negatively when it is applied to non-white people, the application of which may or may not result in physical harm leading to violence and/or death. Biblically, pride is a sin; it goes before destruction and a haughty spirit before a fall. Pride leads to self-destruction.

Separating racism from its immoral, sinful nature will be difficult because as indicated, people ignore immoral. They have free will to believe that racism is harmful or useful or even both. Bringing in scripture will undoubtedly create offense in people who do not ascribe to biblical teaching. Some people who oppose the idea of addressing racism as immoral need a simple interpretation that has broad implications instead of focusing on the truthful, factual aspect of racism. They house cognitive dissonance; they perform an act but separate themselves from the negative aspects of that decision and by extension the consequences that subsequently follow. Therefore, focusing on the superior assumption of racism, arguing that belief in superiority does not support the inherent dictates of democracy, is much more productive than focusing on the immoral implications. Democracy permits many to take an equal part in political participation. Democracy permits learning. Racism hinders learning. 

 a feeling of deep pleasure or satisfaction derived from one's own achievements, the achievements of those with whom one is closely associated, or from qualities or possessions that are widely admired. 

This section is in development.
Last rev. 1/8/2021 , 1/16/2021, 1/17/2021, 1/21/2021

Overview

These are ideas I am thinking about and that are mulling around in my head. They have not been validated through use of research and supporting evidence. This is merely me thinking and considering how I might initiate research on this topic. The following reflect my assumptions:

Assumption #1: Black men manufacture their distress with black women to justify their decisions to date outside of their race, preferably date and/or marry white women, suggesting that the white woman or white skin has greater and higher value. However, societies, both domestic and globally, have already established this ideal.

Given the increase of black men directing their hate towards black women to justify their intention to date and/or marry outside of the black cultural context, I believe that black men are manufacturing their distresses in the following ways: 

• Attacking black single mothers, physically, emotionally, and psychologically
• Labeling black single mothers as baby mamas
• Gaslighting black women into believing that they are not suitable for marriage, nor suitable to marry a non-black man and/or romantic partner
• Socially separating themselves from black women
• Calling black women bulldogs
• Giving black women a bad name, suggesting that they are average and that they should not believe that they can move up the social and/or economic ladder
• Preferring white women because of the status that they can attain
• Blocking black women from dating outside the race
• Holding contempt for the accomplishments of black women, which include college completion and movement up the career ladder
• Glorifying the mistreatment of black women on all forms of social media
• Expecting black women to remain devoted and dutiful to black men while black men date white women

This assumption is based on YouTube commentaries, some research I have skimmed to date, and recent views of black male celebrities directed towards black women. For example, Patrick Patterson, an American basketball player, noted that black women are bulldogs while he is married to a white woman, flaunting his higher value status resulting from his marriage with the white woman. His statement gained an outcry from black men and women alike, further perpetuating the idea that black women are lower in status to their white women counterparts and how black men sustain the belief. But black men manufacture their distress in having to choose only a black woman who they believe is lower value when the black woman is already perceived as low value to her white counterpart. In other words, there is no need for black women to attach a lower value to black women when society has already done this. 

This assumption will require extensive researching and developing an annotated bibliography to gain insight. The goal of this assumption is to validate or invalidate the assumption that black men hate black women. This might include spreading the net to determine if men generally hate women. This is to be determined. While the listing houses some interracial components that might also be addressed in the next sections, the perception is from the black family and/or cultural context. It is a "black perspective" of how black women see black men see black women and further how the black family sees black men and their dating preferences. 

Assumption #2: Black male coddling has created contempt in the black male for the black female. Coddling of the black male begins with the black mother to the detriment of relationship building with black daughters or other black siblings.

Black women coddling, financially supporting, and remaining loyal to black men has created a generation of black men who do not respect black women. From the time black men are black boys, their mothers treat them like pseudo-husbands, committing emotional incest within the single-parent home. They are taught to respect their mothers, but they are not taught to respect their female siblings. If the single mother suggests that one or more siblings respect their sister(s), then it is likely ceremonial and not consistent. Only the black single mother is expected to receive respect in a single-parent home.

I hold some biases. I grew up in a single-parent home, with a stressed mother raising three kids alone, and struggling to make ends meet. She was twice divorced and married, so we were not formed in singleness. However, after the divorce, she formed at least one romantic relationship that did not last. She remained single until about one to two years after my graduation, and then I had to leave because she suggested that it was time for her to start her life. She did not directly put me out, but she suggested in so many words.

Therefore, I left without a plan, moved in with a boy, got pregnant, had a miscarriage, moved out of the apartment because it turned violent, got an apartment, worked, enrolled in a community college, and then later relocated to San Diego, CA to go to the university. I gained insight into living with a man from a mother who let a man spend a night. There was no declaration of them being together romantically, but it was just assumed. He was there until my uncle confronted my mother, considering we were a Christian family and that the guy being there did not look right. It was at my letting the secret out of the bag in telling my cousin about the man living there that prompted my uncle to visit the house. 

My mother coddled a man who was her junior, allowing him to be a pseudo-father to her two sons and some kind of physical caregiver or not to me. But he did not impart wisdom of any kind to me or my siblings. In fact, he was just another kid in the house. Once that "relationship" ended, and my mother knew I had revealed a secret, then the relationship between my mother and me changed and became even more toxic.

This assumption needs research and supporting evidence regarding the influence of the black male uncle and his impact and influence on the black family dynamic. I wonder if this is part of the existing research literature, whether in psychology, sociology, and/or any other related social science. Further research is needed to determine if a non-related caregiver type has influence on the children of any age within the black family dynamic. Research might also consider the "stepfather" as a role model and/or caregiver in the black family dynamic; this is also obvious. In addition, research should also consider the next door black male neighbor and the black male godparent who might have an influence upon the black family dynamic. In other words, these are men who are not husbands but are sufficient as pseudo husbands even without sexual intercourse to black single mothers, who may or may not have been initially married to a black man.

Assumption #3: The black man operates with an assumption that he is an alpha male, but he is not considered an alpha male as a conquered individual in America and in former colonial states and countries. The black man is beta to his conqueror.

The black man is not alpha male despite the high profile attention he garners from participating in sports and entertainment and in business. He might even gain notoriety and substantial financial resources but only at the "permission" of the established white structure guarded and directed by the white man and perpetuated by the white woman through her womb. The black man has no community, influence, power, nor land. He is not the global standard of intellect, power, and influence. He could build power structures but not without the influence and say of the white man who control those institutions and hierarchical systems. 

Black men leave the black family structure simply based on the idea that they are alpha males who need a better romantic mate with higher mate value and higher status, but he does not understand that the investments he makes into a white woman are investments he is essentially making into the white family structure, into white dominance, and into white perpetuation of systemic racism. In other words, the black man essentially funds the white man's supremacy, which is reflected in his education, health care, law and order enforcement, financial sectors, and global dominance.

This assumption should be validated by information and research on Black Wall Street when black people created their own neighborhoods, banks, institutional structures, and thriving communities but was later burned down due to white fury. In addition, the idea of the white man as alpha male should be validated, even if the assumption can be validated simply by understanding that we live in a white patriarchy in America and that same white patriarchy guides international and global business strategies. Research is further needed to confirm if black males and black men are socially perceived as alpha males in that research uses that term to describe black males and black men as a collective. High profile is not the same thing as alpha male. High value might be significant and might refer to black males and/or black men. However, within a white patriarchy, black men cannot hold more value than his ruling counterpart. But if the black man holds power, it is in sports and entertainment. Without the black man's athleticism, the white man might not be perceived as a winner in business. This should be validated as well. 

Assumption #4: Black women believe that they need to fight the battles of black men to sustain their loyalty and to validate their "service" as black men. However, black women still caping for black men is their strategy to get black men to validate the efforts of black women.

The black women who initiate protest movements for black men who have been mistreated and killed by police, whether there is culpability, walk and cape to get the validation of black men under the guise of fighting for black rights. Black women function in their masculine to fight for black men pulled over by police and who are subsequently attacked, not getting the full story. before taking to the streets. They base their efforts simply on the fact that a white man is being rough and/or carrying out their task illegally with a black motorist, pedestrian, neighborhood member, and/or grocery store shopper. and not on the fact that the black man may not be in compliance with an order, even if white people often resist the police. Police efforts to sustain control of the black man in custody often fail, leaving the black man lying dead in the streets, hurt in the cop cruiser, or dead in a holding facility. The black women function often as pseudo-black mothers for these men, often still coddling them after their arrests and subsequent experience with the police.

However, there is some implication that black women have not sufficiently prepared their black boys for dealing with the police as authority figures. Every encounter becomes a protest moment that black boys have not been prepared for outside of the immediate black family dynamic. The black boy may respond to the black male and/or black female and/or black mother authority figure, but there is no true indication that the black boy understands that respect for authority is appropriate for all authority figures outside of the immediate black family dynamic.

The black family experiences are those influenced by slavery and separations, hangings by rope, segregation, Jim Crow south, Affirmative Action, entry into sports and entertainment that garnered substantial financial resources, black family separation due to government policies, the 1994 Crime Bill that imposed long prison sentences for black men, addiction to drugs dropped into black neighborhoods, economic disadvantages, bad credit, education, and career advancement in law and medical and business fields. Black people make up the percentage of workers for the U.S. Postal Service. They also comprise a greater percentage of workers in healthcare fields. 

How to deal with "white people" is a passed down narrative that largely focuses on the black mother saying to her black children, "You can't trust those white people." It is a blatant statement, and it is not backed and/or supported by evidence of what that white person has done to the person telling the narrative. Another statement a black mother might make is "That's why I don't go over there. I stay in my neighborhood. Around my own." It is a form of self-segregation that the black mother would not ordinarily argue as truth. However, I do not remember the black father suggesting how his black children should deal with the police. 

I only remember my stepfather telling me how to deal with black men but only at my request to know more after failing with romantic partnerships. This is the same man who left my mother for another woman, leaving her with a baby and unable to take care of herself since he had the job and she didn't. Therefore, there is the willingness of the black male/black father to impart wisdom into his daughter but not reflect wisdom for the home. Exceptions apply because not every black man, black father, and/or black husband thinks it is okay to abandon his family. 

But black men do not typically validate black women in marriage, even though we have been far removed from slavery, there is better prison reform, and education is available for both individuals. Instead, black men complete an education, get into sports and entertainment for better earning power, and then subsequently take their financial resources out of the black family dynamic with the exception of purchasing their mother a house. They take their resources to other communities when they marry outside of their race. Their money affords them higher levels, which include divorcing the "come up woman," i.e., the woman they had when they had nothing, and marrying a woman who did nothing for them. Black men will validate a white or Latino woman in marriage, give over all his resources, and continue to perpetuate the narrative of "black love" without marrying a black woman. 

Whether they have money or not, black men do not validate black women in marriage. This may be due to past welfare policy decisions that practically kicked the black man out of the immediate black family dynamic, splitting husband from wife and creating fatherless homes. However, black men who visited black women on welfare still managed to impregnate their women without any regard to being financially responsible for the mother and the children. 

This assumption should be validated with research into the sociology of the black family dynamic and research into the policy decisions government welfare and welfare reform. In addition, research into poverty, the social systems of poverty, and related information is necessary to understand how and why the black family context is a dynamic and not a structure. In other words, slavery possibly broke the black family structure, but the black family structure is implicitly American. I would need to consider the African family and/or tribe structure. Further, research into the African American family structure might be helpful to determine the shift to the black family, or the representation of the black family in America. An interesting perspective might be how the black family is perceived internationally and globally.

Assumption #5: Black men desire a high value partner, arguing that only a white woman can fulfill that ideal since she represents the global ideal of beauty. However, they pick less than high value partners in white women, white women who have been rejected by white men, and white women who could not return to white men after being with a black man. Black men, however, do not primarily want white women for the high value they bring. Instead, black men want white women to raise their social status. They also believe that they are sticking it to the white man.

The black men who believe white women have higher value than black women operate by a true assumption manifested as a belief system held by the ruling class and internationally. This is not something that needs to be proven. The wives, mothers, and daughters who come from the loins of white men and birthed through their female counterparts, as members of the American ruling class and white patriarchy, are automatically considered higher value with the men perceived as alpha male to their non-white counterparts. Despite what black men believe about themselves individually and based on their accomplishments and financial successes, they are still considered in lower value to white men of any economic station.

Black men do not understand this view because they often focus on their alpha-like status in sports, especially compared to their white counterparts. They also focus on their entertainment abilities as a measure for determining their sustainability in society. They believe because they were X during the height of their reign, they will always be X. However, their value changes when they are no longer financial viable to a white patriarchy. They ignore, however, that the white woman they marry when they are at the height of their reign is not the same white woman who might remain in relationship with them. 

A good example of this is Scottie Pippen's wife, Larsa Pippen, who has been seen with multiple men while still married to her husband. She is not the only woman, but in marrying a white woman who Scottie Pippen believed might stay with him in retirement, has shattered that expectation. Black men who do the same often believe that white women will remain with them when they get sick, lose financially because they are no longer active in their careers, and lose their international status. Although there are exceptions to the rule, most white women are not interested in supporting a black man emotionally and psychologically to death do them part. Marriage and family statistics often conclude that marriages between white men and black women last longer than marriages between black men and white women.

This assumption must be validated with research into marriage and family statistics for interracial relationships and marriages, especially those between white men and black women and black men and white women. Research into the status of the white female, white woman, and/or white ideal. The most important part of the research objective is to understand the construction of whiteness in America and globally. The construction of whiteness is counter to the construction of blackness, which is oblivious to the black man who pursues a white woman.

Assumption #6: Black men operate with the assumption that America's treatment of black men versus white men is harsh and unfair and unjust. The black man continues to reach for validation in the white man's eyes via his women and through marriage. Reaching for validation is tantamount to reaching for equality. However, the black man will never be equal to a conqueror. Therefore, this means that the black man is not really interested in black family unity, black cultural unity, and black male to female unity because in reaching for validation from the white man, black men must shed their blackness to reach such unity. In addition, black men are not interested in black unity because they are not interested in reaching for validation to bring it back to their communities. Instead, they are only interested in reaching for validation for themselves. 

The black man is raised in cultural surroundings, even on American soil, as he participates in family gatherings, family reunions, the black church, and K-12 education. This means that the black man derives from a black family context rooted beliefs, values, and standards specific to blackness. He is covered in blackness regardless of who he attends school with and where he attends school. He is a participant in the black family, actively attending family-based functions, coming home from college, mentoring respective siblings, and hugging and kissing his mother. The black man's affection with the black mother does not necessarily suggest that he believes the mother imparts wisdom. This is especially true of black single mothers. However, black mothers raise their sons at least from infant to high school graduation. They learn their parent's or parents' patterns, belief systems, core values, and standards, which are usually religious-based. 

As a member of a community, black men learn how to participate in that community, sometimes negatively and sometimes positively. With the exception of an individual engaging in criminal activity, most black children deal with the same children issues like any other child of any community. There may be socioeconomic differences. Some black children grow up in non-toxic homes, and some children grow up in toxic environments. The same is true of other non-black children. Some black children grow up in single-parent homes and some black children grow up in two-parent homes. The same is true of other non-black children. Some black children grow up in low socioeconomic backgrounds and some black children grow up in higher socioeconomic backgrounds. The same is true of other non-black children. 

What is most important is how these communities come together and work together to maintain and sustain sense of community. Despite external influences, communities should rebound and bounce back after setback and continue moving forward to the next goals. One of the research questions should consider how black communities in different geographies have bounced back after external influences, especially in relation to the trafficking of drugs into deeply low socioeconomic communities, the separation of black fathers from the home using welfare policies, and the use of Affirmative Action to resolve systemic issues regarding education and the workforce. How far the black individual has come should be an indicator of where the black individual is going. This speaks to investment in one's self and ones community.

This assumption should be supported with evidence on lifespan research, particularly socialization, gender socialization, cultural identity, and social learning. In addition, research into cultural identity, assimilation, and appropriation. In addition, research into how communities are validated and which communities receive greater validation more than others. Validation is meant to be connected to reward. How communities are rewarded for effort of any kind is important. 

Assumption #7: Black women are increasingly in a state of panic that black men have created. They are consistently pushed to believe the narrative that they will end up alone and that they are average at best. This is contrasted with the idea that black women are pursuing self-improvement and developing a relationship with their natural hair. The panic that black men are sowing is not real but imagined, but it is real for black women.

The natural hair community is growing. Many black women have inspired fellow black women to abandon relaxers and focus primarily on the natural aspects of their hair, thereby developing a relationship with their own nature. Given this fact, black men have increasingly tried to push black women back from this idea of self-improvement, including education and making making more, while simultaneously pushing them towards accepting the very lowest romantic mate possible. 

In other words, a black woman who desires better for herself in not accepting abuse from black men or in not accepting a man who refuses to work or in not accepting from black men their disrespect is labeled as someone who refuses to give working black men a chance, who refuses to support the black community and all of its men, the good and the bad, and who thinks she is better than the men of her community. This is further contrasted with black men who date outside of their race regardless of intent and adoption of intent to move himself forward into a better status.

Black men develop a narrative that pits black women against each other, that creates opportunities for black women to destroy each other, and that confirms the belief that there are no good black women anymore. They also encourage black women to oversexualize themselves and criticize them for doing so.. Black men best epitomize cognitive dissonance because they commit an action, but they do not understand the consequences. For example, black men will impregnate black women but then call them single mothers or baby mamas and do not understand the stigma those words create, making it difficult for single mothers to dig themselves out of that social and/or political ditch. In fact, black men will create the product of black single mother but also abandon that product as if they are not the originators, i.e., seed sowers. 

Black men have made black women perpetual rebound women in seeking white women as higher value mates, which suggests that black women are lower value mates. The black man's narrative is one of victim similar to the sentiments of a white woman or a white man confronted with their misdeeds, "I feared for my life. I had to do it. It was my life or theirs. I'm sorry." This is the distress that they manufacture to justify their decisions to abandon their communities for higher status, which only the white structure can afford them. They refuse to marry black women due to flexibility in adopting interracial relationship sentiments and anti-miscegenation laws. 

However, when black women date white men or any other non-black man, black men label them in derogatory terms, calling them bed wench or gold diggers. Even when socially perceived black men like Russell Wilson marries Ciara, she is considered gold digging. The same title is not applied to white women who run through black men to raise their status without having to raise their financial status with white men and be simultaneously placed on a financial leash. With a black man, white women can operate freely financially. 

Black men curse their end, as if to suggest that there is no hope for black women. White men who date and/or marry black women automatically raise the mate value and status of black women because the white man is considered high value. The black woman's strategy to accept a white man conflicts with the black man's narrative that the black woman is useless and good for nothing, which further throws them into a panic to "get back" that black woman only to reject her again for sport. 

Black men project their own anxieties and insecurities onto black women, which makes it harder for black women to continue managing their own regular baggage and burdens that are normal to any individual navigating life. A black woman can take five steps forward and black man's word can set her 10 steps back. The male voice has power. The black male voice has power, even as a conquered individual. The white male voice has power. What men say about women determines the value of women.

This assumption should be validated by research that focuses on rebound relationships, which is information I have already developed into multiple audio lectures available on this site and on YouTube. Rebound relationships are considered short-term mating strategies that individuals adopt after a recent romantic breakup. Individuals change their mating preferences for a short time to pursue rebounding because it provides an ego books, resolves a pessimistic outlook, and helps individuals cope with the breakup. 

However, forming rebound relationships may be perpetual, which is something I believe that black men are adopting as an objective when they push the narrative that black women and modern women by extension and single women in particular are going to die alone. They are creating the circumstances for women to die alone because they refuse to marry the women they impregnate, live with for many years, and abandon altogether for a higher value mate. 

Black men are perpetuating the instability of the black family dynamic, moving in and out of it at will and using it like they would do a rebound woman when they are not doing well outside of it. They only want the black family dynamic when it suits them but are willing to abandon it when the opportunity fits. Black men are no longer married to the black family dynamic, but they come back and forth to pick the fruit off its tree and consume until they are filled. Once they are energized and feel emotionally safe, they return to their folly in dating outside of their race, in financially mismanaging their resources, and in committing crimes that require no immediate consequence. Black men are treating the black family dynamic like a rebound woman.

Assumption #8: Black men are increasing emotional and psychological domestic violence objectives towards black women because they want to date freely without criticism. They don't want to feel compelled to choose black women anymore. They simply want to explore their options in dating different women, regardless of risk. Therefore, black women should be more responsible in the black men they date and/or marry, given the notion that more risk increases STD exposure. According to the American Cancer Society (ACS), the risk of anal cancer is the highest among men who sleep with other men and between black men and white women. Black men essentially want to exterminate black women, who are the primary activists for the black community.

Black men who return to their communities after sleeping with white women or dating outside of their race with multiple non-black women and without consideration of protection will likely bring back sexually transmitted diseases and cancer risks to the black woman, which creates an additional burden, financially, economically, and physically. The more black men wear down the defenses of black women psychologically, affecting what little social standing she has, the more black women are less likely to recognize their efforts as toxic. With some exceptions to the rule, the black man is a toxic, oversexualized, conquered individual, who feels compelled to seek and destroy women by impregnating and abandoning them financially. 

Their efforts are more strategic than any non-black man because black men are not socialized to stay. This is likely because of slavery when he and his black female counterpart were used as mules for procreating and birthing children so the white master could then traffic and sell black babies for profit. This was 400 years ago, but the black man, who is neither a patriarch nor a leader of his own community, is still perpetuating the white man's strategy. Instead of producing black babies for sale and then leaving because he has no choice due to his conquered status, he is now producing black babies and then leaving for sport. 

It is the black man who is satirizing his own individual self, his black female counterpart, the black baby, and the black community also, leaving the latter in perpetual instability. It is no longer the systems and policies that keep black people in general down, even though there are some exceptions to the rule. It is the individual choice people make to define and/or end their own destinies. If you run from the police when the police says stop, and you don't stop, then you can expect death, not sympathy. If you disobey the law, there will be inherent consequences, ones you never thought about and ones that will affect your destiny.

This assumption needs to be validated with literary sources on satire, particularly Jonathan Swift's "A Modest Proposal, which I teach in English. The source outlines 18th-century Irish problems while its citizens are under colonial rule and solutions to resolve economic uncertainty. Swift suggests that citizens should procreate, birth, and sell their children to get money to take care of themselves and help restart the economy with payment to landlords and taxes. White men who trafficked black babies brought those funds into their communities to fund their own projects and build America on the backs of black people. However, black men traffic their own black children and black people but not to the benefit of the black family dynamic. Instead, they traffic to the benefit of themselves. Black men are not visionaries. Since black women are the architects of advocacy through protests and advocacy, much more gets done and accomplished at their hands. Black women, the black matriarchy, are the visionaries. Research should focus on the black matriarchy, Pew Research on protests and uprisings and the role of Black Lives Matter, and related research on activism. Additional research from the CDC, ACS, and any other data-gathering official research Institution is important to consider.

Assumption 9: Black men, in dating outside of their race, believe that the white woman needs a savior. They believe that if they do not initiate the goal to marry the white woman, no one will. After all, the white man is not marrying white women. However, this is a very small percentage of white men who are not marrying white women, and they are usually rich and wealthy white men who believe they have options. The same can be said of black men when they attain financial resources that they, too, desire to get a woman who reflects their financial capacity. Since they equate the "come up woman" with struggle, and black men perceive all black women as come up women if they get more money, they will forego marrying the black woman and marry any white woman because the white woman represents a higher status. 

The black man's belief that the white woman needs a savior is subjective and suggests that they also believe that she has been rejected. Because you often attract who and what you are and where you might be going, it is arguable that the black man believes he needs a savior and thus feels rejected. "Why not save someone who looks like me?" argues the black man, implicitly. They manufacture distress living and surrounding themselves with black women, arguing, albeit implicitly, that it is a burden to do so, but they also do not make strong, sound, and sustainable contributions to the black family dynamic. They do one thing, feel like they are not rewarded enough, and decide to leave based on that false belief. Like most men, they want rewards for doing much or minimal work. But this is only to justify a decision that they have already made to leave the relationship. Similar to a person who has to work himself up to kill someone just before he does it, black men are no different in their dealings with black women and in pursuing their inclination to leave the black family dynamic. 

Despite what many black men argue, there are more black men leaving the black family dynamic than there are black women leaving the black family dynamic. In fact, black women never leave the black family dynamic since they birth, raise, and rear black children, forever. The black man, with one decision, can exit the black family dynamic in marrying a white woman, and nest and reside and participate under the white family structure, albeit a minimal member but still significant enough to make a difference in his life. The black man believes that he is upgrading himself. The white woman is surrounded by a hierarchy of whiteness that is both systemic and systematic, suggesting that they are never privy to the full belief system or the methodical way that all members navigate throughout the white family structure. 

At any point, the black man is disposable, likely kicked out at whim by the white woman, the white man, and/or the white family structure. The black man is like Jonah in the Bible, paying the fare to disobey God and deny his assignment, kicked off the boat by people who know he doesn't belong there, falling into the belly of the whale which represents his prison, spit out in a timely fashion before transition to death, dropped off at the place of his running, and compelled to perform his assignment. 

This assumption should be validated with evidence concerning the white family structure, its participants, its belief systems, when and why someone is kicked out of the structure, and when the structure remakes itself generationally. The black man who tries to operate under this structure as a participating member is only permitted to make money for the structure, not live peacefully under it. The white family structure may be poor or rich; a white boy can be kicked out of the white family structure just as much as someone who is perceived as foreign. The white woman who sleeps with and procreates with a black man, who is not rich or who may be rich, is not generally accepted back into her community as a wife to a white man. She is socially perceived as tainted and corrupted by a black man. Information about this is needed to validate these claims. Research into the "white savior" complex is also necessary to understand how white people use it as a tool to draw in the other, how white people sustain it as a belief system to teach the other, and how white people use it to sustain their systems financially while using the other. 

Assumption #10: The black man believes that because he has married a white woman that he automatically gains equality with that white woman, with her white famlly, with her white father, and with the white family structure. This means that black men who date and/or marry outside of their race believe that they are capable of being equality with white and will allocate effort to maintaining the white woman as a mate of higher value, which further suggests that because he believes the black woman is a mate of lower value compared to her female white counterpart, no effort should be made to retain the black woman, even possibly to his detriment.

Black men want to be accepted. They want to be equal to white men and socially perceived as equal to white men. They realize that their education is not enough, their business acumen is not enough, the movement up the career ladder is not enough, and any other action that might reflect upward mobility is not enough. Black men do not consider acceptance from black women as enough or even significant. They do not feel that black women have enough value similar to a white woman to accept them and push their lives into significance. They only believe that engagement with white through the white woman meets the sufficiency criterion to meet and accomplish their objectives. They equate engagement with the black woman, even if she is accomplished, as nothing more than engagement with someone on the same level. 

This sentiment makes black men feel stuck. In general, men of all races and ethnicities do not want to feel stuck because it affects their ego and their ability to feel invincible and further their belief in themselves as omnipotent. Feelings of power and capability is inherent in the black man's desire for whiteness in the white woman, in his desire to achieve and move up and forward. In other words, even if a black woman comes with an ability to learn, grow, and achieve, the black man does not believe he can move forward with the black woman. His mind is stuck in the thinking and the propaganda of whiteness as the only way to move up and far.

This assumption should be validated with evidence that provides statistics on how the black man has improved resulting from engaging, dating, and marrying a white woman and marring into the white family structure compared to the black man dating and marrying a black man and deriving from the black family dynamic.

Assumption #10: Black people believe that facilitating protests is the only option to gaining equality. Black people are stuck in protests and not necessarily civil disobedience. As much as black people would like to believe they are modeling their efforts on Dr. Martin Luther King, Jr.'s and Malcolm X's efforts, they have not studied or prepared themselves in their respective ideologies. They have no sense of what protests mean and how effective they can be. There are times when protests have an important place in society to effect change, but there are some issues that just do not seem to get resolved. Black people think that protests are the only options to make the white man and the larger government structures see how challenging racism is and how toxic it is to black people and non-white people. Black people and non-white people have no true sense of what equality is and how it works within a hierarchical system.

Black people, white people, and non-white people lack the preparedness to study issues that need protesting. As a collective, mixed with multiple generations, they have not studied issues of injustice and inequity and racism to protest effectively and propose long-lasting solutions. They only know their feelings and experiences, which are important, but they are not supported with research and evidence to fight the cause. There needs to be some element of studying the laws on the books, provisions in the statutes, policies, and the visual efforts of people who have gone before them. In other words, they have watched video footage of injustice, King's activities of civil disobedience and protest marches, and listened to speeches but nothing that suggests that they have spent time in a law library to study issues, problems, and inconsistencies. Many people have been compelled to become lawyers and fight injustice, and they have gone on to work for firms and organizations that fight injustice, but their activities are dedicated largely to death row state legislation and supreme court activities. I am not sure there is enough fight for racism and inequity at the local and/or national levels beyond what is on the legislative books. 

I haven't studied this issue enough to provide a full summary of this assumption. I am developing an annotated bibliography on implicit racial bias. I am moving that content to a Power Point lesson, and then I will add audio and upload the lessons to YouTube. Working and talking through the ideas might help me to generate new knowledge and/or inspiration to continue studying the issue. I also have a lecture on protests that I teach in English 1302, the second semester of the first-year composition. The title of that full three-week to four-week lecture accompanied with activities and writing prompt is "Are Protests Obsolete?" I have reframed that lecture to put audio to it and upload to YouTube. Working through a discussion of the lecture will help to generate new knowledge and understanding. Then I can take the discussion of the assumption from there. An annotated bibliography is needed.

These are the assumptions I have developed to date. I will add to them at a later date, if necessary. The working bibliography is forthcoming.

This section is in development. Last rev. 1/8/2021, 1/9/2021, 1/22/2021

Copyright (C) 2019-2021 Regina Y. Favors. All Rights Reserved.

Overview

These are ideas I am thinking about and that are mulling around in my head. They have not been validated through use of research and supporting evidence. This is merely me thinking and considering how I might initiate research on this topic. The following reflect my assumptions:
 

Assumption #1: The white family structure is in tact. With some exceptions to the rule, maybe based on contributing factors to criminal behavior, as many other non-white families must deal with in reconciling the complicity of their individual family members, the white family structure does not need to change because all white citizens of white families of the U.S. white family structure are thriving and therefore are expected to continue perpetuating whiteness as the ideal, domestically and globally. White, whiteness, and its essence are socially and globally perceived as the standard of intellect, excellence, and business. People of all races, ethnicities, and country origins want to engage and do business with white.

The white family structure appears to be solid from the outside of minorities and foreigners looking in and from the inside of whites presenting the best of what whiteness has to offer to the world. The white family structure is the rule. It is the guide to life, liberty, and happiness. It is the standard by which all standards are measured. It is epitome of core values that facilitate relationships between white and the other. It is the belief system that defines how all should live. Without white, the systems would fail. It is white that holds up every other race, and it is white that sits on top of every other race. 

Threats to whiteness always include black, blackness, and its essence. Black is perceived as less than white in intellect, excellence, and business. Daughters of all races and ethnicities, except black daughters, are taught to choose white over black, to marry white over black, to procreate with white over black, to produce white children (i.e., pure white children) over black, and to sustain the values of white over black. Despite the intellectual capacity of blacks, their pursuits and attainment of excellence, and their head for business in everything they do, they are still perceived as inferior. This may be largely due to skin color, as many might suggest to justify why blacks have not reached for higher. It is their skin color that prevents them from moving forward. This may be largely due to inferior intellect, as biologists and psychologists might suggested to justify why blacks cannot compete on the same playing field as whites. Further, this may be largely due to their sociology, as many outside communities suggest to justify why blacks have not pulled themselves out of their own messes and up by their bootstraps to do better economically and financially. 

However, many people do not suggest, including whites, that the white family structure is extended from the immediate home into the workforce, schools, hospitals, etc. The way in which the white woman and white man manages their white home is the same in which they manage their dealings outside of the home. There is the expectation that in anyone they deal with who is not white is automatically considered help and only useful as help. Even if the non-white individual has attended and completed education at the same Ivy League schools or attains riches or wealth, every non-white person, including foreigners, are perceived as help. The maid in the white family structure becomes the secretary at the office, implicitly. The nanny at the white family structure becomes the mid-wife at the hospital. Teachers, doctors, lawyers, all who are non-white, serve in a service capacity, even if they are paid. The white family structure is still simply a slave plantation and it is run as a master-slave relationship. The white man, white woman, and white family structure cannot shake off the ghosts of slavery.

This assumption should be validated with evidence about the construction of whiteness, the building blocks of whiteness as an argument, and the attitudes of whiteness from white citizens, reported or elsewhere.

Assumption #2: All white children are smart. They do not need an extra help in how they perceive, process, and understand information. There is the expectation that if a problem is presented before them, they have the capacity to accept the challenge and complete the task. Absent a few exceptions due to mental instability or learning disability, the majority of white children do not have a problem with learning. They are expected to learn, be smart, look smart, help others who may not be smart. It is quickly assumed that if a white child does minimal effort, he or she is characterized as a genius versus if a black child does minimal effort, he or she is considered learning challenged almost to the point of stupid or dumb, even if such words are not used.

The notion that white children may be smart or smarter than non-white children may have some legitimacy based on the socialization of whites and blacks in education and in the workforce. Whites are socialized from childhood to be smart or to pursue smartness; they are expected to be smart or to pursue smartness. However, blacks are socialized from childhood to do just enough or to do the best they can; they are expected to do just enough to get the checkmark or gold star or to do the best they can to get the checkmark or gold star. Whites are ushered towards smartness and performance of smartness. Blacks are ushered away from smartness and performance of smartness. Whites compare their smartness or pursuit of smartness to blacks' smartness or pursuit of smartness. However, there is not much comparison between whites, i.e., one white child to the next. There is not much comparison between blacks, i.e., one black child to the next. Instead, there is the belief that all blacks are learning challenged.

Evidence regarding learning styles is important. Information about standardized testing, IQ evaluations, and socialization of whites, blacks, and other races/cultures is necessary to determine how people think and how they think affects how we see people universally. This assumption needs further development, and I am not sure if I have a good handle on what I'm thinking. I think I know what I am looking for, but I am not sure I have enough of a research and/or knowledge base. I know what I have heard in passing, but I have not studied the issue in its entirety. I do know about learning styles and personality, but I need more information than that. I need to begin researching based on this assumption.

Assumption #3: The white race of people do not believe in boundaries, consequences, and correction. They believe, through their speech and actions, they are above responsibility. In their dealings with the other, they associate themselves with God, who doles out laws, faith, and consequences for disobedience. Because white is idolized and set up like an idol, it may be arguable that white and whiteness reflect god-like qualities, omnipotent (all powerful), omniscient (all knowing), and omnipresent (everywhere). White children are taught within the white family structure such qualities in their dealings with the other, outside the home.

The deference to white as god-like is epitomized in the ideal of white supremacy, which is the ultimate reflection of God, as white people believe to be a true representative. White supremacy is the guiding principle that creates and perpetuates systemic racism, in the understanding of the other, but law and order, in the understanding of the dominant. The white man's law and order is the black man's oppression. The black man's desire for equality is the white man's oppression. Both parties believe that each individual is keeping something from the other. White supremacy further suggests that equality can never be achieved under a dominant system. The white system is truly a one-party system despite the fact that we have a two-party political system. Democrats and Republicans are mere distractions and holding places for average people who need something to cling to. 

The white family structure is above democracy and republic values. The way in which the United States is structured is based on the white family structure. The house is no different than a country and the people who live in the white house, or the white family's house, are no different than the individual states that are governed by senators and congressmen governors and mayors. Not every white person may be an elected official, but there is an implicit power in each white person to maintain order of the other, anyone who is non-white, which includes all minorities and foreigners. The examples we hear about a group of white people taking to the streets to correct a perceived sin is an unofficial official deptutizing/deputation of citizens who surveil and parole (or patrol) non-white community members to ensure that white stays in power at many levels, even all the way to the white poor and white working class as well as the white uneducated. If we assess their contribution, and we assess in the context of the United States, white people in every city and state are no different than international delegates. Each represents his or her "country" from his or her socioeconomic context. Therefore, this leads to racism and systemic racism covered from different angles and geographies, sustained and perpetuated in perpetuity. 

This assumption needs evidence that introduces the white family structure, the construction of whiteness, and the impact of whiteness beginning from the American Revolution to the Civil War and to the Jim Crow era. Civil rights may not be interpretable for white people, even if they facilitate it at the behest of politicians. Civil rights is a foreign object to the white family structure because I believe that there is no hint of it from poor white people in the same degree as black people fighting for civil rights. These ideas need validation to confirm or disconfirm the history of protests and advocacy in the U.S., apart from white women pursuing feminist ideals or a form of civil rights maybe reflected in the suffrage movement. Research into "women protests" might inform how civil rights came to be and assessed in the vein of civil disobedience. A "history of civil rights" exploration is important because civil rights is not standard language within the white family structure. How civil rights is socially perceived, by whites and whiteness, should be considered to understand how it counters the narrative of the white family structure. Civil rights does not exist in the white family structure.

Assumption #4: The white family structure births insurrection. The white family structure is insurrection. From its formation and development, post the American Revolution, it has sustained its supremacy to all non-white families, including foreign families. Despite laws that govern democracy, the white family structure is above democracy, using democracy to manage U.S. and foreign citizens. Other countries have become democratic because of American values of democracy, suggesting that America and its white citizens are authoritative in their strategies. However, I believe that America and its white citizens and the immediate white family structure is arguably authoritarian in its strategies, permissive in the rearing of white children and whiteness on top of and among non-whiteness. The white family structure is a management company.

d

Note: white nationalism, white power, white privilege, white identity, white genocide, white majority, white European, white middle class, white nationalism as a backlash to the 1960s civil rights movement. white nationalism descends from white supremacy, as a social movement, it is committed to overthrowing the US govt to establish whites-only nation.

Assumption #5: All white people want white supremacy. All white people believe in their superiority to the masses, including poor white people, white working class people, and middle class white people. Inherent in white supremacy is the belief in the results of the American Revolution against the British and the work it took to seal the fate of America and install the experiment what we call democracy. Rich and wealthy white people are not subject to democracy or to the burden of whiteness.

Whiteness is subjective and relative. It is used as leverage and discarded when it is unnecessary for the rich. Whiteness turns into "green-ness" in the hands of a rich man who does not use whiteness to gain an advantage. The fact that he used whiteness in his path to move up financially and economically does not mean that he takes his whiteness with him to higher, elite levels. The use of whiteness at origin and lower levels is the struggle that many have to navigate life socially and politically. There is no inherent feeling of white supremacy unless actions are directed towards non-white people who do not hold institutional power. The white boy and the white girl knows he or she is white in a sea of non-white faces. Their hostile actions during childhood and adolescence towards non-white peers reflect bullying in the same way that the actions of a black boy or a black girl towards white people during childhood and adolescence reflect bullying within their respective environments. 

However, how the white child or adolescent approaches a non-white child or adolescent may be perceived differently because of the immediate environment(s). If there is a black child or adolescent situated within a predominately white context, likely education, then the actions directed towards that black child or adolescent from a white child or adolescent may be prejudiced or biased, but I am not sure it is solely racist, unless the environment is dedicated to promoting racism, i.e., the teacher directs derogatory, race-based or racist-based language towards the black child or adolescent or other non-white child or adolescent. The teacher might be perceived as racist, but it is arguable if the children are considered racist. Racism is a seed at childhood or adolescent levels. It has no real punch for an individual whose brain is still developing, who does not possess a mindset that is their own. 

If the white child or adolescent is situated within a predominantly black context, likely education, then the actions directed towards that white child or adolescent tend to be embracing, may be bullying based on some unconscious bias if that white child or adolescent crosses the invisible color line into sports and/or romance, and/or redeeming and definitely friendship-making. Individuals within the black context tend to accept someone who does not look like them, are less likely to call the individual by his color, and serve as a pseudo-teacher, not to suggest that the black child or adolescent is the teacher of the white child or adolescent but to suggest that the black child or adolescent is merely operating from some place from within himself or herself, likely a gift or calling. White people rarely speak and engage society from a place of calling, let alone from a reference to a statement such as, "This is my calling." It is rare that white rich or wealthy people suggest that they are operating from a place of calling. I'm not sure if it has significance.

This assumption needs validation from research that focuses on white supremacy, white superiority, socially perceived and structural black inferiority, the American Revolution, and the white man's feelings of inferiority of their place next to the British. What is missing in the discussion about the American Revolution is this idea that it might have been manufactured. Given the current issue with the recent insurrection on January 6, 2021 by Trump supporters storming the Capitol, Trump manufactured distress in his followers to overturn the presidential election so that he could retain power by telling them that the election was rigged. Trump urged them towards insurrection. Many of the rioters yelled, "This is 1776" while they were trashing the Capitol, committing violence against police and related staff, and promoting insurrection, i.e., taking over the government and reinstating Trump as President, making him the true winner despite evidence to the contrary.

Note: black child and adolescent target light-skinned black children and adolescents

Assumption #6: White people, white men in particular, believe that they do not have power. But they have institutional power. They represent the dominant structure. However, they feel that they do not have power because of the existence of the other, i.e., minorities and non-white people. They have been taught that they are better than everyone else and that the ones who are non-white are below and beneath them. In other words, they are taught that they do not have to compete, make less money, live where they might be inconvenienced, and disregard the notions of whiteness unless whiteness is challenged by the other. White people are not informed, measured, studied, and prepared to engage society apart from engagement with their white counterparts or the white family structure.

It is much easier and more convenient for white people to use violence against black people and other people of color than to confront perceived threats to their white identity, which hasn't been truly established apart from the white family structure. Only when the other challenges white supremacy, white nationalism, racism, implicit biases, discrimination, and prejudice do white people begin to think about their white identity as something that has no value apart from challenging the other. The Civil Rights Movement precedes the White Nationalist Movement, but there was no strategy to promote white nationalism other than the KKK that had remained largely irrelevant, only to be triggered and spark by the protests, civil disobedience, and social justice incidences of black people. The spark of Black Lives Matter protests further sparked All Lives Matter branding from white people and further sparked Blue Lives Matter legislation. White people only believe that they have power when they feel the need to exercise their power when triggered.

What is most revealed in the efforts of white people to demonstrate power is their level of incompetence. They possess no cultural, systemic, or technical knowledge about how to navigate life with power. Their use of violence or discrimination suggests that they do not truly know anything. Otherwise, they would just operate from a knowledge base that furthers and facilitates the forward movement of communities, cities, states, and the country as a whole. They pick up something as a crutch to fight a battle for which they have no understanding. They have not studied issues, addressed problems, confronted inconsistencies, and resolved long-term problems. When the other triggers them, they all assume a defensive posture to protect what they have from the other. They are still on the American Revolution battlefield, still feeling insecure about their relationship with the British, struggling to reconcile British notions of anti-slavery, latter struggling to let go of slavery that would show up in the Civil War, and getting the country back on track and closing out debts resulting from the war. The white man's true nature is always in defensive mode, even though they have built the white family structure, which operates in offensive mode. It is a football metaphor. Because they do not care to read and learn beyond their immediate white family structure, they will live in perpetual mediocrity.

This assumption should be validated with evidence regarding protests and movements, from both white and black ideological positions. I just came across a recent book from Ijeoma Olu, titled Mediocre: The Dangerous of White Male America. I believe this book would be useful. I know about Robin DiAngelo's book titled White Fragility, which I am still reviewing via a chapter PDF. I also came across Derek Black's interview on Amanpour & Co. He is a former white nationalist, who basically owes his conversion to the patience of people to work through challenging some of his beliefs, socially nurtured and learned while he was a child. His grandfather is David Duke, KKK Grand Wizard. If I type "Derek Black's" name in YouTube, I will find a host of interviews. There are additional videos on how whiteness, white nationalism, and white identity. A comment to a video referenced The Peter Principle, which outlines how people rise to the level of their incompetence in a given hierarchy. They are promoted based on their success in previous jobs but not always because of talent and skill and/or completed education. Once they reach the type of the hierarchy, they are no longer competent because skills do not necessarily transfer from job to job. This further causes me to think about Angela Lee Duckworth's "Self-Control and Grit: Related but Separable Determinants of Success" article and her work as a whole and Carol Dweck's book titled Mindset: The New Psychology of Success. Understanding why white men, white people, and whiteness overall needs a mindset change should be important why mindset usually runs counter to the white family structure because there is already an existing mindset that dominates the environment. I think exploring the role of the white mother within the white family structure would be helpful as well. Lastly, information and exploration of social learning theories is ideal to confirm or disconfirm this assumption.

This section is in development. Last rev. 1/8/2021 , 1/9/2021

Copyright (C) 2019-2021 Regina Y. Favors. All Rights Reserved. 

Overview 

These are ideas I am thinking about and that are mulling around in my head. They have not been validated through use of research and supporting evidence. This is merely me thinking and considering how I might initiate research on this topic. The following reflect my assumptions:   

Assumption #1: White men and black women are natural leaders, i.e., patriarchy meets matriarchy.

Assumption #2: Black men and white women believe that they are the solutions to their relationship problems.

Assumption #3: Democracy is a counter-narrative to the white family structure.

Assumption #4: The white woman within the white family structure competes with the white man in the same white family structure, arguably, and competes with the white man outside of the white family structure, definitely.

Assumption #5: White people and black people are still soul-tied.

Assumption #6: White people do not have culture. Their culture is borrowed.

Assumption #7: White women use black men to pull rank and achieve dominance because white women cannot compete with white men, in perpetuity.

Assumption #8: America originates the white family structure. 

This section is in development. Last rev. 1/8/2021, 1/10/2021

Copyright (C) 2019-2021 Regina Y. Favors. All Rights Reserved.

This section is in development.

Last rev. 1/8/2021, 1/16/2021

This section is in development. 

Last rev. 1/16/2021

Overview

The following discussion is adapted from the ACA Ethical Standards Casebook (2015). Titles below are wholly and/or partially adapted followed by summaries, paraphrases, and/or quoting when appropriate. These elements of ethical decision-making apply to the psychology counseling context.

The tentative research goal is to determine whether racism is unethical or solely immoral. My tentative thesis is racism is a manufactured distress tool that racists use to hinder learning on a local level, nationally, and systemically. Racism is that conscious bias that includes implicit racial bias. I am not certain if these elements of decision-making for an ethical dilemma are appropriate or necessary alone. I will need to consider another set of ethical decision-making elements for more than one discipline.

Identify the Problem

We need to recognize that a problem exists and gather the information necessary about the problem and its situation. We have to determine whether the problem falls under ethical, legal, professional, and/or clinical. This means that we need to examine the problem from multiple perspectives, documenting decisions, actions, and related solutions.

Examine the Relevant Codes of Ethics & the Professional Literature

After clarifying the problem and its category, then the next step would be to research relevant ethics codes and applicable standards. To apply one or more standards, we need to understand their implications. We also need to understand standards to ensure that we are using the most relevant professional knowledge to resolve the ethical dilemma.

Consider the Moral Principles

The moral principles are autonomy, nonmaleficence, beneficence, justice, fidelity, and veracity. We must decide which principle applies to the ethical dilemma and to resolving the ethical dilemma. Moral principles may compete with each other, and there may follow different courses of action. Therefore, it is important to determine priorities.

Consult with Colleagues, Supervisors or Experts

Colleagues, supervisors, and/or experts are knowledgeable about ethical dilemmas in their respective fields. Consultation with colleagues, supervisors or experts is important for any court cases involving the ethical dilemma. Documenting consultations is important.

Attend to Your Emotions

Contemplating the ethical situation will require attending to your emotions. Checks on feelings, fear, self-doubt, frustration, and disappointment are important to determine if emotions are affecting how you see the ethical situation. Possessing an overwhelming sense of responsibility will also require that you re-assess your own assessment of the ethical situation.

Involve Your Client

Involving your client in the decision-making process is integral to resolving an ethical dilemma. We should avoid making decisions for the client without having the client in mind and without consulting the client. Clients should feel empowered and as an active partner in the ethical decision-making process.

Consider the Cultural Context

Having a worldview affects how you interpret and perceive an ethical dilemma. This means that you need an understanding of the client's worldview, which includes their values, standards, and culture influences. Their worldview may differ from your own. Resolution must be culturally appropriate and appropriate to the client.

Identify Desired Outcomes/Generate Potential Courses of Action

A single income may not be applicable to every context involving the ethical dilemma. A single outcome rarely emerges from an ethical dilemma. There may be multiple outcomes. Some of those outcomes may be desirable, necessary, and/or unnecessary. Appealing to colleagues might help to generate outcomes you never thought were possible. (Side Note: The Danger of a Single Story would definitely work here.)

Consider the Potential Consequences of All Options

Consider the potential consequences of all options to determine a course of action. Evaluate the information you have gathered and prioritized and then assess the potential consequences of using that information and the consequences attached to the parties involved. Evaluate the information also to determine a course of action for the client, others who will be affected, and for yourself as a counselor. Eliminate options that do not provide the desired results or contribute to problematic consequences. Review those options to determine if you need to combine options, fit one for a particular solution, and address priorities identified by the client.

Evaluate the Selected Course of Action

Once you have selected a course of action, review that information to determine new ethical concerns. Apply three tests developed by Stadler (1986) to assess whether a selected course of action is appropriate. First, apply the test of justice; this will allow you to assess sense of fairness and determine whether the course of action is fair for all or whether you would treat someone the same in the same ethical situation. Second, apply the test of publicity; this will allow you to consider whether you would want your behavior reported. Lastly, apply the test of universality; this will allow you to determine whether the same course of action has applicability for another counselor. If there is universal application, then implementation is the next stage in the decision-making process. If the selected course of action presents new ethical considerations, then you would need to return to the begin and reevaluate each step in the process.

Implement the Course of Action

Implementing the course of action in an ethical dilemma is the final step. This step is not just about implementing the selected course of action but also strengthening your ego to carry out the plan. Follow up the situation to assess whether the selected course of action had the anticipated effect and consequences. 

Ethical decision-making is a process that requires reflection, collaboration with the client, consultation with colleagues, and the course to make a decision based on this multi-step process. 

This section is in development. Last rev. 1/22/2021

 This section is in development. Last rev. 1/22/2021