Layla Saad describes color blindness as: “Race based color blindness is the idea that you do not ‘see’ color. That you do not notice differences in race. Or if you do, you do not treat people differently or oppress people based on those differences.” (me and white supremacy, p.77)
According to Layla Saad’s Kafkatrap of ‘white supremacy’ you find yourself already guilty of color blindness because your skin is white; so you are an oppressor and you must also be color blind whether you know it or not. You are, because of your skin color, harmful to BIPOC. All that is needed is your complete capitulation and admission of guilt. I RESIST!
Layla Saad portrays ‘colorblindness’ as the ‘new racism’ quoting Bonilla-Silva;
Nowadays, except for members of white supremacist organizations, few whites in the United States claim to be “racist.” Most whites assert they “don’t see any color just people”; that although the ugly face of discrimination is still with us, it is no longer the central factor determining minorities life chances; and, finally, that like Dr. Martin Luther King Jr., they aspire to live in a society where “people are judged by the content of their character, not the color of their skin.”
quoted in ‘me and white supremacy’, p.79
I aspire to live in a society where people are judged by the content of their character, not the color of their skin. Layla Saad does not. She sees my white skin and excludes me for being a racist. Who is the real racist here?
According to Layla Saad, because I am white and seek to support Dr. Martin Luther King’s vision of a just society where people aren’t judged by color of their skin I harm BIPOC. I harm them by erasing black people; “it is an act of minimization and erasure. When you say “I don’t see color” to a BIPOC, you are saying. . . ‘I am choosing to minimize and erase the impact of your skin color, your hair pattern, your accent or other languages, your cultural practices, and your spiritual traditions as a BIPOC existing within white supremacy.’” (Ibid, p. 82) Layla Saad puts words in my mouth and intent in my heart. She erases me and she erases Dr. Martin Luther King’s ideals in me. But only if I agree with her. AND I DO NOT.
According to Layla Saad, my color blindness, when it comes to character and social justice harms BIPOC by gaslighting them; “It is a cruel way of making BIPOC believe that they are just imagining they are being treated the way they are being treated because of their skin color, thus keeping them in a position of destabilization and inferiority.” (Ibid, p. 82) Not only does Layla Saad know the intent of my heart, she also knows the impact of ‘my color blindness’ on the thoughts of all BIPOC people and their hearts. Is Layla Saad some kind of god? SHE IS NOT. She is a master of gaslighting.
To conclude, Layla Saad’s reflective journaling prompts are all loaded and a good examples of gaslighting; “Gaslighting is a form of psychological manipulation where a person attempts to sow seeds of doubt in a targeted individual, making them question their perception, memories, or sanity.”
Take prompt number 3; “How have you harmed BIPOC in your life by insisting you do not see color?” (Ibid, p. 83) Clearly I have been targeted as a white person to engage in this question in order to become a ‘good ancestor.’ The presumption of guilt - I have harmed BIPOC by my color blindness places me in Layla Saad’s Kafkatrap. The only feeling that is ‘permissible’ is shame and remorse. To engage in this question is to capitulate to the gaslighting.
What would I do if engaging in Layla Saad’s loaded journaling prompts was a condition of entry to a career path or continued employment in a career? There are three options; 1) quit (if you can afford the integrity), 2) go along (pretend guilt to move your career forward) or 3) capitulate (if you have a weakened mind due to the gaslighting).
In my opinion, any organization that uses Layla Saad’s book - ‘me and white supremacy’ - for professional development is selecting for opportunists or weak minded people in their ranks.