of, a different way of (30-32) it’s life’ Henry’s for people of ethnic minority, and for people who have disabilities, and ‘it’s it’s so, for sort of ethnic minorities or disabilities. And I it’s ticked both’ (73-75) also [ethnic minorities] can get along with them because they understand about ‘I certain things I understand’ (301-302) a hovered towards [laughter] the ethnic sort of group but I know we ‘we don’t sense just always used to feel comfortable with each other.’ (633-635) of a shared alternative identity, through the form of non-Whiteness. Henry places Whiteness as within the norm, creating a sense of as a whole group, ‘other’ shared experience. This encompasses a wide array of demonstrated ‘other’, through his use of the term as opposed to Black or mixed. ‘ethnic minority’ Thus, Henry creates an image of a considerable counter-culture to Whiteness, with the unifying factor within this large group being a dis-identification with Whiteness. In this case, I feel that dis-identification with Whiteness reflects an Henry’s identification with Blackness in the sense described in table 1.1, whereby Blackness represents a racialised state of political and experiential kinship of oppression in history (Mirza, 1992). In this sense, identification is not Henry’s necessarily unified with Black people in the descriptive sense, but non-White people and Blackness in a social, historical, and political sense. The othering of Blackness, and link to it here, goes beyond Black people, and Henry’s encompasses the array of individuals and communities who cannot identify, or are excluded from identifying, with Whiteness.
of, it’s a different way of life’ (30-32) ‘it’s for people of ethnic minority, and it’s for people who have disabilities, and it’s so, for sort of ethnic minorities or disabilities. And I ticked both’ (73-75) [ethnic minorities] ‘I can get along with them because they understand about certain things I understand’ (301-302) ‘we hovered towards [laughter] the ethnic sort of group but I don’t know we just always used to feel comfortable with each other.’ (633-635) Henry’s also a sense of a shared alternative identity, through the form of non-Whiteness. Henry places Whiteness as within the norm, creating a sense of ‘other’ as a whole group, shared experience. This encompasses a wide array of ‘other’, demonstrated through his use of the term ‘ethnic minority’ as opposed to Black or mixed. Thus, Henry creates an image of a considerable counter-culture to Whiteness, with the unifying factor within this large group being a dis-identification with Whiteness. In this case, I feel that Henry’s dis-identification with Whiteness reflects an identification with Blackness in the sense described in table 1.1, whereby Blackness represents a racialised state of political and experiential kinship of oppression in history (Mirza, 1992). In this sense, Henry’s identification is not necessarily unified with Black people in the descriptive sense, but non-White people and Blackness in a social, historical, and political sense. The othering of Blackness, and Henry’s link to it here, goes beyond Black people, and encompasses the array of individuals and communities who cannot identify, or are excluded from identifying, with Whiteness.
Exploring%20the%20childhood%20and%20educational%20experiences_Final.docx