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This paper argues that stoicism as a central element of whiteness shapes, controls, and ultimately limits the experience and expression of emotion in public space. I explore how this may play out in particular medical settings like hospitals in Aotearoa New Zealand. I argue that working in conjunction with other values of whiteness identified by Myser (2003)—hyper-individualism, a contractual view of relationships, and an emphasis on personal control and autonomy—this makes hospitals emotionally unsafe spaces for Māori and other groups who place high importance in the collective sharing of emotion. Using death and bereavement as an example, I suggest that challenging and addressing stoicism in the structure and performance of whiteness in hospital settings may provide an important point of entry for anti-racism measures and health equity.
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Historical trauma is an important and growing area of research that provides crucial insights into the antecedents of current-day inequities in health and social wellbeing experienced by Indigenous people in colonial settler societies. What is not so readily examined is the flip side of historical trauma experienced by settlers and their descendants, what might be termed ?historical privilege?. These historic acts of privilege for settlers, particularly those emigrating from Britain, provide the antecedents for the current-day realities for their descendants and the structural, institutional and interpersonal levels of advantage that are also a key feature of inequities between Indigenous and settler. This article theorises an explicit link between historical trauma and historical privilege and explores how the latter may be examined with particular reference to Aotearoa New Zealand. Three core elements of historical trauma are posited as a useful framework to apply to historical privilege.
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This article explores affect, colonial privilege, and the cultural politics of national commemoration in Aotearoa New Zealand. Based on focus‐group interviews around two major national days, we examine means through which feelings and emotions are deployed in ways that enable the reproduction of social advantage. Situating affect within patterns of relationship, four interrelated affective‐discursive practices are explored. In relation to Waitangi Day, agents tend to work under the rubric of anger and confusion. For Anzac Day, being grateful and moved shapes the interaction, although participants often indicate preferences towards "having a day off." Given the colonial context in which these practices circulate, analysis observes the associated freedom and ease by which affective‐discursive privilege is (re)produced. Often incongruent and rarely challenged, privilege allows associated actors to do what they want, when they want, however they want. This affective climate authorizes the ongoing reproduction of, and justification for, membership to a higher‐status ethnic group of which unearned opportunities and entitlements remain its everyday, expected currency.
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- colonisation
- health (1)
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- identity (1)
- memorialisation (1)
- national identity (1)
- racism (1)
- trauma (1)
- white privilege (2)
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- Journal Article (3)
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