As spring peers forth from the soil and tree limbs, the annual Easter Egg Roll, sponsored by the President of the United States and the First Lady, thrills elementary and pre-school age children each year. Also, in school classrooms throughout the country, students and their teachers dip hardboiled eggs into brightly colored dyes, and display Easter eggs of pink, yellow, blue, green, red, and lavender. Some students adhere bunny, baby chick, rainbow, or angel decals to their Easter eggs. Some paint flowers or clouds; some sprinkle glitter of silver or gold. An excitement wafts through the classroom as students imagine sharing their treasures with parents or caregivers, as teachers reward the good work of their charges with delicious gleaming chocolate bunnies. A palpable excitement fills the air in anticipation of Easter Sunday as children adorn classroom bulletin boards with images of the season.
As an educator of pre-service teachers in the university, I am gratified to find that an ever increasing number of Colleges of Education include instruction on issues of power and privilege related to our socially constructed identities. We know that teachers must thoroughly come to terms with their social positions (“positionalities”), the intersectional ways in which they are privileged as well as how they have been the targets of systemic inequities, and the impact this makes on their students.
Depending on our multiple identities, society grants us simultaneously a great array of privileges while marginalizing us based solely on these identities. Inspired by Peggy McIntosh‘s pioneering investigations of white and male privilege, we can understand dominant group privilege as constituting a seemingly invisible, unearned, and largely unacknowledged array of benefits accorded to members of dominant groups, with which they often unconsciously walk through life as if effortlessly carrying a knapsack tossed over their shoulders. A number of researchers have developed extensive lists (white, male, heterosexual, cisgender (“traditional” gender presentation), able-bodied, Christian, adult, age, socioeconomic class, physical size) charting the benefits and privileges accorded to individuals within differing dominant identity categories.
Many people (most likely the majority) consider the Easter events I outlined, played out in Washington, DC and in some schools in the United States, as normal, appropriate, and joyous seasonal activities. Upon critical reflection, however, others experience them as examples of institutional (governmental and educational) (re)enforcements of dominant Christian standards and what is referred to as “Christian privilege,” though presented in presumably secularized forms. They represent some of the ways in which the dominant group (in this instance, Christians) reiterates its values and practices while marginalizing and subordinating those who do not adhere to Christian faith traditions.