Being Not

Being Not by Sara Ahmed
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Being Not
Sarah Ahmed’s article focuses on the racial differences and views society have against the non-white communities. In this article, She narrates the psychological and emotional oppressions the black people and other non-white communities go through because of the stereotypes that exist in our society. To understand Ahmed’s views and feelings on these racial differences, this paper will explain some of the key terms she uses to explain herself in the article.
First, she uses the phrase “a body that loses its chair…” to refer to the fact that the other communities other than the white communities have lost their place in the society. The white community has taken over the high ranks in the society, and the non-whites are being treated as second-class citizens who are a danger to the existence of humanity. As Ahmed and Elaine put it, their existence in the society has now become a danger to the white community.
Secondly, the phrase “For the black man, the consciousness of the body is third person consciousness” explains the experiences that the black man goes through. They feel their place in the society has been negated and are no longer an important part of the society. This pressure of not being important limits their ability to achieve their desires.
Thirdly, the phrase “white people are universal” means that it is only the white people’s existence that matters in the society. Their opinions and feelings matter more than those of the black and other non-white communities.

As such, their thoughts and views have dominated the society.
Fourth, the phrase “If a classical phenomenology is about motility…” refers to the restrictions the black community have with regards to their opinions. According to Ahmed, the dominance of the white community’s views and opinions has rendered the opinions of the other communities redundant.
Fifth, “The black man becoming an object…instead his is amputated…” means that the black man no longer feels like an important part of the society. Their presence in the society is only signified by their bodily presence but not the significance they have in the society.
Sixth, the phrase “describing the body successfully, as being able to extend itself…” means that every human has the freedom of movement. However, this freedom is limited in the white community because of the notions held by the white community that the non-blacks are a danger to their existence. For the Muslims, their movement is limited because of the perceptions the white community have of them being terrorists.
Seventh, “a phenomenology of being stopped…” means that being a non-white, one has to get used to being singled out from a crowd. The people being stopped for questioning are mostly non-whites and this is because of the stereotypes that exist in our society. Being stopped for questioning also makes the non-white develop an attitude of being defensive which takes them to a different direction.
Eighth, to be stopped by the police involve an unfair treatment. The non-whites face this situation more often than the whites face it. The police are biased when it comes to stopping and searching; in most cases, only the non-whites are singled out to be searched even when they are in the company of the white community. This, therefore, explains the experiences being a non-white in a white society comes with.
Ninth, the feeling of being stopped is stressful as Ahmed puts it. In cases where a police officer stops and searches a non-white, there is a feeling of oppression and distrust that comes in the mind of the oppressed. It is for this reason that most resorts to being defensive against the actions because of the feeling that they are not treated fairly by the society and the searches are not administered fairly as they should be.
Tenth, also, “some bodies are more recognized than the others…” signifies the inequalities, both social and racial, in the society. According to the article, The white community is more recognized than the non-white communities, and the treatment they get is more special than the treatment the non-whites get in the society. As such, the non-white communities feel like they do not belong in the society and are strangers in their own country.
Eleventh, “the stranger’s genealogy…” means that the society judges a person according to the perceptions of the place they come from. The origin of a person matters more when having an opinion about that person. For instance, a person from the Muslim community is branded as a terrorist while a person from the black community is branded as lazy. The society does not judge a person on a personal basis but on a community basis.
Twelfth, the phrase “inhibits spaces” refers to the social classes that exist in the society. The boundary between the people who deserve to be inhabitants in the country and those that are considered strangers is clear. The white community believes they are the people who deserve to be the inhabitants and views other communities as aliens and a danger to their existence. As such, they draw the line between themselves and the other communities.
Thirteenth, “those who are stopped are moved in a different way…” means that being singled out because of your name and where you come from makes you a subject of certain perceptions. The society believes all people from the same community have the same behaviors. As such, a Muslim name makes a person a terrorist just because some radical Muslims are. This means when a person has a Muslim name, he or she inherits the radical Muslims behaviors.
Fourteenth, similarly, the phrase “as could be Muslim, could be terrorist” means a person’s religious affiliation also determines what the society thinks of them. The society views all Muslims as terrorists which is not the case.
Lastly, comfort means that non-whites are comfortable with the way the society views them. They take whatever the society offers and lives their lives they way they want. On the other hand, discomfort comes when the society changes the perception of the oppressed. Especially when one is singled out in a crowd, they become defensive and start to act victims.
Bibliography
Ahmed, Sara. “A phenomenology of whiteness.” Feminist theory 8, no. 2 (2007): 160-163.
Ahmed, Sara. “Critical Race and Whiteness Studies.” (2005).
Ahmed, Sara, and Elaine Swan. “Doing diversity.” Policy Futures in Education 4, no. 2 (2006): 96-100.