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p 31 - "females performed better in the nonthreat condition, and this was particularly striking among Anglo-American participants, who generally show the greatest sex difference in math performance... In other words, the standard presentation of a test seemed to suppress women's ability, but when the same test was presented to women as equally hard for men and women, it "unleashed their mathematics potential."

p 30, continued - "But added to this, in the nonthreat condition, was the information that despite testing on thousands of student no gender difference had ever been found."

p 30 - "Students in the stereotype threat condition were told that the test was designed to measure their math ability, to try to better understand what makes some people better at math than others. This kind of statement can on its own create stereotype threat for women, who are well aware of their own stereotyped inferiority in mathematics."

The "Resources" and "Notes" section provide excellent recommendations for further study.

p 153 - "Equity consultant Devon Alexander shared with me what is perhaps the most pernicious form of pressure on people of color: the pressure to collude with white fragility by minimizing their racial experiences to accommodate white denial and defensiveness. In other words, they don't share their pain with us because we can't handle it."

p 149 - "Still, I don't feel guilty about racism. I didn't choose this socialization, and it could not be avoided. But I am responsible for my role in it."

p 147 - "Perhaps the most powerful lesson I have learned in terms of interrupting my own white fragility is that this feedback is a positive sign in the relationship."

p 146 - "Many people of color have assured me that they will not give up on me despite my racist patterns; they expect that I will have racist behavior given the society that socialized me." This reminds me again of the Orthodox view of sin; Beverly Tatum uses the smog metaphor. We are not bad people for being influenced by the racism in our culture; however, how we respond when it is pointed out to us is important.

p 142 - "Giving us white people feedback on our racism is risky for people of color, so we can consider the feedback as a sign of trust."

p 136 - "But I try to be very thoughtful about how and when I cry. I try to cry quietly so that I don't take up more space, and if people rush to comfort me, I do not accept the comfort; I let them know that I am fine so we can move on." The key here is that it's not wrong to accept comfort; it just shouldn't pull attention away from what's more important. In these situations, it's wrong to make it ALL ABOUT ME.

p 135 - "if we whites want to interrupt this system, we hav to get racially UNCOMFORTABLE and be willing to examine the effects of our racial engagement."

p 134 - "Reagen Price paraphrases an analogy based on the work of critical race scholar Kimberlé Crenshaw. Price says, "Imagine first responders at the scene of an accident rushing to comfort the person whose car struck a pedestrian, while the pedestrian lies bleeding on the street." In a common but particularly subversive move, racism becomes about white distress, white suffering, and white victimization."

p 132-133 - "there is a long historical backdrop of black men being tortured and murdered because of a white woman's distress... The murder of Emmett Till is just one example of the history that informs an oft-repeated warning from my African American colleagues: "When a white woman cries, a black man gets hurt.""

p 132 - "In short, white women's tears have a powerful impact in this setting, effectively reinscribing rather than ameliorating racism."

p 129 - "I repeat: stopping our racist patterns must be more important than working to convince others that we don't have them."

p 117 - "The moment I name some racially problematic dynamic or action happening in the room IN THE MOMENT - for example, "Sharon, may I give you some feedback? While I understand it wasn't intentional, your response to Jason's story invalidates his experience as a black man" - white fragility erupts. Sharon defensively explains that she was misunderstood and then angrily withdraws, while others run in to defend her"

p 112 - "White fragility functions as a form of bullying; I am going to make it so miserable for you to confront me - no matter how diplomatically you try to do so - that you will simply back off, give up, and never raise the issue again. White fragility keeps people of color in line and "in their place." In this way, it is a powerful form of white racial control."

p 109 - "When asked if she felt the Oscars were "behind the times" for failing to nominate a single black actor for the second year in a row, actor Helen Mirren defaulted to white racial innocence in her reply: "It just so happened that it went that way."" Again, the idea is that if it's not deliberate and intentional, it can't be racist. Can you even imagine the Oscars with literally NO white actors nominated?

p 101, continuing - "This racially coded language reproduces racist images and perspectives while simultaneously reproducing the comfortable illusion that race and its problems are what "they" have, not us."

p 100 - "not all multicultural courses or training programs talk directly about racism, much less address white privilege. It is far more the norm for these courses and programs to use racially coded language such as "urban," "inner city," and "disadvantaged," but rarely use "white" or "over-advantaged" or "privileged.""

Pages 96-98 have a great analysis of the movie The Blind Side.

p 94 - "There is a curious satisfaction in the punishment of black people: the smiling faces of the white crowd picnicking at lynchings in the past, and the satisfied approval observing mass incarceration and execution in the present. White righteousness, when inflicting pain on African Americans, is evident in the glee the white collective derives from blackface and depictions of blacks as apes and gorillas."

p 92 - "No employer is required to hire an unqualified person of color, but companies are required to be able to articulate why they didn't hire a qualified person of color (and this requirement is rarely enforced)." Wondering if this contributes to aversive racism - the person "just isn't a good fit" or "doesn't mesh well" or someone else has experience that is "more relevant."

p 85, continued: "Thus, the children showed that they did not become less racially biased with age, but that they had learned to hide their racism in front of [white] adults."

p 85, continued: "The researchers found that the younger group discriminated against black children in both conditions, while the older group discriminated against the black children only when no adult was present. This finding is significant because it shows that older clearly had racial prejudice and acted on it, but hid it when a white adult was present."

p 84-85 "researchers Maria Monteiro, Dalila de França, and Ricardo Rodrigues tested tested 283 white children aged six to seven, and nine to ten years old. The children were asked to allocate money to white and black children, sometimes with a white adult in the room and sometimes with no adult in the room, to see if having an adult present influenced their behavior."

p 80 - "we don't claim that gender roles and gender conditioning disappear the moment we love someone of the 'opposite' gender. I identify as a woman and am married to someone who identifies as a man, yet I would never say, 'Because I am married to a man, I have a gender-free life.'"

The story about how a white woman reacts when she's called out on p. 74-75 is particularly significant.

p 72 - "While making racism bad seems like a positive change, we have to look at how this functions in practice. Within this paradigm, to suggest that I am racist is to deliver a deep moral blow - a kind of character assassination. Having received this blow, I must defend my character and that is where all my energy will go - to deflecting the charge, rather than reflecting on my behavior."

p 69 - "I was raised in a society that taught me that there was no loss in the absence of people of color - that their absence was a good and desirable thing to be sought and maintained - while simultaneously denying that fact."