Race and Ethnicity

Race and Ethnicity

Student’s Name

Institutional Affiliation

Course Tittle

Professor’s Name


Autobiographical Essay

As a kid, I was made to envision that if we do our best and work hard enough, then we can all have access to good opportunities that everyone else has. It happened that I was raised in a post-racial history. From Nursery school up to university, my involvement in the learning institution made me think that racism was a problem of the past. I went to a different high school where learners representing six diverse racial groups were allies, regardless of class differences. I thought that racialism and discrimination was a concern of the past and that the white and individuals of color may possibly have important interactions regardless of America’s racially prejudiced history. I was cloistered by a leading account relating to colorblindness and race. I did not comprehend the notions of Whiteness or White fragility.

As an alternative, I catered to my classmates’ incoherence and fragility of race discussions. I coveted to think that their practice of going to school with students of the color showed an obligation to racial fairness. In the end, they weren’t making an effort to be upsetting with their stereotypical rhetoric or jokes. For me, it was not until maturity that I came to realize the part that their rhetoric, jokes, or silencing of ethnic discussions took part in propagating the principal “social narrative.

At the finishing of High School, I traveled to Malaysia. I resided there with a Chinese household of six in a four-room concrete building the inside of a rubber farmstead. I was there for the reason that I had come to be allies with their daughter, who was of my age through a pen-pal column. That visit was possibly the defining racial and cultural instant of my life. A place where we resided in West Malaysia was somehow rural then, and there were nearly no people of my race there – or in any case, I on no occasion saw any. While I was there, I went to a Muslim institution with my friends, and everywhere I went, individuals were pointing, staring, and commenting. I was in a place between a freak and a celebrity. I was completely dissimilar, but individuals well-regarded me and treated me in such a loving and open way. Every time I went out with that friend, the police would stop us because they thought I was an intruder, and she was not garbed properly in a Hijab. She was Chinese, but often, she was confused about Malay. I saw discrimination in their community and their learning institutions. The Chinese were discriminated against and could not get as far as the Malays. When I tried to voice my wisdom of injustice, my non-Malay friends shrugged and alleged that it was their country. They did not like it but had no option rather than to accept it.

By the period I started my undergraduate studies, I comprehended that virtuous aims were merely not adequate (Gooding, 2014). Here, my color was put within a predominantly space, and it weighed seriously upon me. Previously, a different undergraduate body accepted my color devoid of discomfort, fear, or hesitation. In a learning institution, on the other hand, things changed. If we debated ethnic incarceration statistics in class, some undergraduates attempted to avoid eye contact with me or replied to my queries with slow turns towards me. Each time the term “race” was talked about, every person turned to me in order to confirm the pulsation on my temperament. I was an alien in this cosmos. The majority of my colleagues were not used to me being there, and they had difficulty comprehending the multidimensional assessment I took to classroom discussions. Some were not comfortable with me. On the other hand, their uneasiness turned into separation, which subjected my distrust.

I frequently walked unaccompanied to and from the tutorial and extramural events. I was much conscious of my separation when passing some colleagues walking in clusters: they would pass me, at times say hello, and carry on to the teaching space. Immediately we were inside; our isolation continued. I supposed that our sharing of a major and aspiration to combat for fairness would have assisted in nurturing partnerships and relationships. As an alternative, I was up against mentalities that dehumanized, invalidated, and generalized my experiences. If I pushed or probed back against racially or inaccurate comments or racist, I was met with several reactions: expressions of guilt, silence, yells, denials, or even tears. They were irritated with my “elongated” talks about race, with my predilection for class-based evaluations, and they did not want me to consider them as racist. As days went by, it became so uncomfortable to use the words “racism” and “race” in the tutorial room or even among my peers. I felt their reactions tried to disrupt the talks away from ethnicity, and I had to move it forward.

Tutors also validated and perpetuated a social account on the shortfalls of the Black community. Not recognizing how to deal with talks on race, I was taken to as an expert. I had to elucidate the Black experience’s socio-cultural fundamentals, counter concepts that degraded the Black race, and correct prescribed stereotypes. I was foreseeable to be a professional on race associated subjects, yet I don’t have a context even to reflect my personal lived experience. I don’t have the language to combat or explain the institutionalized and individualized racism that I feel, and I do not know that Black students normally experience this sensation of cultural isolation and racialized tokenism (Gooden & Doherty, 2016). It was a weighty load to carry and my treads to and from the schoolroom turned out to be harder. But I was devoted to creating up the capability to withstand myself in the classroom: intelligibly, emotionally, and politically.

Even if I am equipped with implements to converse the dashes of realism of Blackness, I find myself recounting a social story that is digestible for and catered to, Whiteness. For instance, I come to an agreement that Black youth don’t have the essential resources to be prosperous, and it’s necessary to equip them with the resources they require to thrive (Gooden & Doherty, 2016). I recognize this concern as a more productive viewpoint validated the current resources of Black individuals and the worth latent within our societies. I came to realize that depriving individuals of their culture, ethnicity, or discrimination regarding race deprive them their sense of personality. Racial and ethnic issues ought to be addressed always.


Gooding-Williams, R. (2014). Autobiography, Political Hope, Racial Justice. Du Bois Review, 11(1), 159.


Gooden, M. A., & O’Doherty, A. (2015). Do you see what I see? Fostering aspiring leaders’ racial awareness. Urban Education, 50(2), 225-255.