Running head: PHOTO ELICITATION PROJECT PART 2

Photo Elicitation Project Part 2

Naseeb K. Bhangal
Loyola University Chicago
December 3, 2014

PHOTO ELICITATION PROJECT PART 2

OPPRESSION

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Johnson (2013) stated that To live in a patriarchal culture is to learn whats expected of us as
men and women (p. 337). This socialization Johnson (2013) referred to is cultivated in strip
clubs like the one above. Between my two classes on Wednesday evenings, I have spent a
considerable amount of time reflecting upon the intersectionality of my various identities. When
I see this bar on my way to class on Thursdays, I find myself triggered on multiple accounts. As
a woman, I am frustrated that this establishment perpetuates a sexist understanding of my utility
as a woman. As a cisgender woman, I recognize that this club perpetuates destructive standards
for peoples bodies, which further oppresses transgender individuals. Coming from a low socioeconomic background, I am frustrated that womens bodies are commercialized and
commoditized. Instead, why are we not investing and cultivating womens intellectual
participation? As an Indian, I am frustrated by a United States culture that hyper sexualizes
womens social presence, appearance, and worth. As a gay woman, I find this establishment to
be oppressive of everyone who falls outside of the heteronormative, patriarchal paradigm.

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Oppression for me often denotes an image of separation reflected in shapes, such as squares. I
experienced oppression early on as an Indian American growing up in a fearful climate post
9/11. As a young kid wanting to be accepted into the dominant American culture, I would refuse
to wear the traditional clothing that my family would send for me from India. This desire to
blend in gave way to internalized oppression (Bell, 2007, p. 4), as I would often refuse to let
my mom pick me up from school while wearing her Indian clothing. I always felt that in order to
fit into the Western box, I would have to visibly leave the Indian square. Occasionally, I would
be able to stand in both boxes, but always with my feet separated. While these boxes continue to
remain around me, through this class I have started to feel more empowered to find the spaces
that do not require my experiences to be dividedspaces that encourage me to be intersectional.

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I was drawn to this lifeless bird after a fire alarm caused a building evacuation during work. Had
it not been for the alarm, I would have dismissed this bird entirely. Looking back now, I equate
the presence of this bird to the oppressed groups that I fail to consider due to the nature of my
work in a higher education setting. I have the privilege to dismiss the presence and needs of
many, particularly those who cannot access higher education. I am reminded by Brennan and
Naidoo (2008) to repeatedly question whether higher education contributes to social justice for
the majority of people who do not participate in it directly (p. 291). I recognize that the needs
of individuals, like my parents, are not represented in institutions that claim to exercise social
justice. Knowing this, I have wrestled to understand how I can work within institutions of higher
learning in a way that does not further bolster and reproduce privilege. Knowing that I work and
participate in spaces that garner me resources, I look to this bird as a reminder to seek out
narratives that fall on the outside of Loyola; narratives that I do not want to impose my
experience (s) and interpretation of social life (Young, 2013, p. 43) onto.

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The above pictures of naked women on the laptop belong to my hall council Vice President.
These decals foster sexism, heterosexism, and transgender oppression by visually upholding a
dominant system of norms and expectations related to bodies, gender, [and] sexuality
(Catalano & Shlasko, p. 428), screaming cultural imperialism (Young, 2013). As a woman, I am
shocked that a male student can walk into my office without considering the implication of such
images on my experience as a woman or that of other individuals. Altogether, I am appalled by
the normalcy that surrounds the objectification of females. Would I, as a woman, be able to walk
into an office with decals of naked men and/or naked women with as much as ease as this male
student? Despite being in a higher education setting, where I desire to be seen as a human,
capable of activity, full of hope and possibility (Young, 2013, p. 42), I am reminded by
dominant cultural expressions that I am different, marked, [and] inferior (Young, 2013, p. 42).

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SOCIAL JUSTICE

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After waking up (Harro, 2013, p. 619) to the world of oppression, social justice requires
individuals to replace old myths and images with new images, stories and ideologies that are
more liberating (Tappan, 2006, p. 2134). Admittedly, dolls are damaging industrial
manifestations of dominant paradigms, such as heterosexism, cissexism, sexism, and racism.
While dolls trigger negative stereotypes for me, I am challenged to look at this particular doll
differently. Even though the presentation of this doll as a fair-skinned, cisgender woman is racist
and cissexist, it is equally cathartic to see the inclusion of Indian culture. I struggle to remember
times when I have had access to toys that represented my culture or access to communities, such
as Devon, where Indian culture is robust and celebrated. This doll represents a small step
towards justice and is an important symbol of change. This doll demonstrates social justice as it
is an alternative image that raises consciousness about a culture outside the dominant narrative.

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This awareness campaign against gender-based violence exemplifies Loyolas efforts to be a

socially just campus. Having spent some time in conversation with a male student about his
choice to feature naked women on his laptop, I have come to value the educational premise of
this campaign. This particular campaign helps deconstruct power-based relationships for young
women and men, reminding students violence is a reality on campus which requires attention and
participation. According to Harro (2013), our efforts need to be strengthened, monitored, and
integrated into the ritual of daily life (p. 624) in order to bring forth sustainable change and
justice. This is especially true for efforts against gender-based violence, as some students are
further along in their understanding of this topic than others. My assistantship has exposed me to
a male resident who is just beginning to understand systems of oppression and to a female
survivor, who is seeking support. This campaign is crucial as it serves to educate students (with
different perspectives on violence) daily through its presence.

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Earlier in the year a colleague asked me how my faith tradition aligned with organizations, such
as Planned Parenthood. At the time, I shared that the Sikh faith does not support abortion,
revealing a limited mindset around womens issues. Looking back, I wish I had shared that
while I personally would never consider abortion for myself because of my faith, I would not
hinder another persons access to reproductive health and affordable health care. I believe this
shift in perspective is fundamental for social change as it allows me to think on a systemic level,
beyond the individual sphere (Harro, 2013). According to Harro (2013), Many people who
want to overcome oppression do not start in the critical transformation stage (p. 619) which
requires individuals to understand sexism and patriarchy on a systemic level. Organizations,
such as Planned Parenthood, understand systems of oppression from a systemic level and work
to provide an alternative to patriarchal narratives surrounding womens health care. Like this
organization, I want to ensure that my actions do not get in the way of women being able to
govern their bodies or access the affordable health care Planned Parenthood provides.

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Tappan (2006) cited Kumashiro and Freire to help readers understand that individuals can move
away from internalizing oppression via mediated actions that raise critical consciousness (p.
2134) around oppressive cultural practices. I believe that the office of Student Diversity and
Multicultural Affairs (SDMA) mural features leaders who went from internalizing oppression to
taking mediated action towards liberation. The SDMA mural empowers me to recognize that we
do not have to understand ourselves in the way that our oppressors have depicted us. Adams,
Bell, and Griffin (2007) stated that we teach who we are (p. 381), which is an important
reminder for me to unlearn and reconsider how my perception of my own identities is reflected
in my work. Processing how and why I have come to see my identities as a gay, South Asian
woman as subordinate is essential in my work with students, particularly around the ongoing
perpetuation of internalized oppression. This mural reminds me I am worthy beyond measure.

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PRIVILEGE

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I have always seen myself as an athlete, a runner. Unfortunately, after spending a long
time in the world of athletics my perspective became quite narrow, as I began to see individuals
who lacked the ability to perform as weak and completely void of competitive drive or
discipline. In reading McCarthy (2007), I was challenged to recognize my ablest privilege,
learning that people do not face disadvantage because of their impairments but experience
discrimination in the way we organize society (p. 16). I recognize that my ablest privilege and
advantage comes from how society currently defines an able-bodied individual, which will affect
me as I age and as societal value on productivity changes (Castaeda, Hopkins, & Peters, 2013).
The interconnectedness of ableism and ageism amongst my maternal grandparents has also
prepared me to see by ablest privilege as finite and has also pushed me to engage in
conversations that are inclusive of all abilities and ages, irrespective of ones lifespan.

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Growing up, I believed privilege was synonymous for opportunities, education[and]

Money (Chizhik & Chizhik, 2002, p. 804), all of which were inaccessible to my paternal
grandparents, my parents, and my maternal grandparents, pictured above. I grew up hearing my
moms stories about her experiences as a kid growing up in a mud home; stories about how both
of my grandmothers were arranged to be married before the age of sixteen. I quickly learned that
I was privileged relative to my family members. At the same time, as I come to terms with my
sexuality, as a gay South Asian woman, I struggle to understand whether my family will be able
to see the interconnectedness between our experiences with different forms of oppression. I find
it ironic to look back at my understanding of privilege, knowing now that despite education and
money, members of my family will experience cultural and societal privileges I will never be
able to secure for myself with money, education, or additional accolades.

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At the beginning of the semester, I dismissed Christian privilege. I believed that

Christian traditions required visibility, unlike the Sikh faith which does not. I thought the overt
presence of Christianity was a matter of utility and practice, not privilege. In Sikhism, individual
spiritual development is far more important than going to Sikh temples. Furthermore, Sikh
temples in India hold historical and political importance which naturally cannot be replicated by
Sikh temples in this country. Thus, I believed that the lack of visibility of Sikh temples in
comparison to Christian churches was a reflection of the very minimalist nature of Sikhism, as
well as the absence of the Sikh historical beginnings in this country. Yet, in reflecting more on
where Christianity first developed, it seems that the same holds true for Christianity. I use to
dismiss Christian and Catholic privilege, which dictates the institutions calendar, physical
facilities, and on-campus dining options (Seifert, 2007, p. 12). Despite individual effort by
many Christians to thwart religious hegemony, Christian institutions of learning can still be
exclusionary of the traditions of non-Christians (Seifert, 2007, p. 12). This makes me think
about my own faith and the systemic exclusion that may result from practicing Sikhism.

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I am slowly becoming more comfortable with my identity as a gay woman. This journey,
however, is often stifled by the visibility of norms and customs, like the one above. This picture
captures heterosexual privilege in relation to the needs, behaviors, and life experiences of
individuals who subscribe to a different sexual orientation. Blumenfeld (2013) eloquently
remarked upon our paradoxical society in which loving sameness makes you different while
loving difference makes you the same (p. 374). In other words, loving difference yields
privilege since heteronormative individuals are able to express love more freely.

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Introduction
My graduate assistantship began before my graduate courses, and I was asked to facilitate
an activity during student staff training that required participants to reflect upon their subordinate
identities. In preparing for this activity, I was struggling to understand what subordinate
identities were. I repeatedly asked returners to explain why we were asking students, and
facilitators, to share experiences around subordinate identities. Why were we calling certain
identities subordinate? I definitely did not feel like my identities were subordinate in relation to
others. Looking back, my questions reflected my inability to understand how systematic forms
of oppression and privilege work. For so long I had adopted the dominant point of view
(Tappan, 2006, p. 2117) which dismissed individual differences, needs, and struggles as
personal psychological shortcomings[which required] interventions at the individual level
and nothing more (Tappan, 2006, p. 2117). I believed that the subordination of ones identity
was an individual choice and/or sign of defeat, which revealed individual failure, not systemic
oppression. This was to a certain extend reflective of my athletic identity and South Asian
heritage. In the end, I struggled to talk about a subordinate identity because the activity
challenged my understanding of oppression and privilege at the time. Instead of acknowledging
systems of oppression and privilege, I blamed my parents inability to navigate this country, as
immigrants, as the source of my trouble. I believed I could easily correct this trouble through
personal resilience and self-determination. I share this story to situate readers to the knowledge
and belief systems I held going into this class with respect to oppression, privilege, and social
justice. In the following sections, I will review my newfound understanding of oppression,
privilege, and social justice and will conclude with a personal reflection.
Oppression

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My understanding of subordinate identities and denial of oppression in my interview

reveals the degree to which I had internalized oppressionfailing to see oppression as a robust
system. Before I could see that I played a part as an oppressor, I first had to come to terms with
oppression as a system. Our first class dialogue triggered the cogs in my head to begin moving
in a different direction. B. Kelly (personal communication, September 3, 2014) asked in the first
dialogue, Can an individual oppress another individual? Most folks in this dialogue, answered
yes, and also noted that oppression is both systemic and individual. Yet, I was not able to
connect with this until J. Gomez (personal communication, September 3, 2014) shared his
understanding of Tappans (2006) horizontal violence (p. 2119). J. Gomez (personal
communication, September 3, 2014) connected this reading material to the history and existence
of gangs, which engaged in violence against their own comrades (Tappan, 2006, p. 2119). In
hearing Gomezs reflection, I noticed that I played a similar role amidst my parents and other
members of the Indian community, who I had deemed illiterate and backwards at times.
On a separate occasion, during our dialogue on racism, C. Harriston (personal
communication, October 1, 2014) asked why minority groups perpetuated racism amongst each
other? Once again, I connected with the question, as I know I had grown up accepting racial
stereotypes. While I did not understand oppression with respect to my own identities, I began to
realize that I played a role as an oppressor using the same critiques that I aimed to avoid for
myself. I began to ask myself whether I was oppressing my parents horizontally, as well as other
racial groups, who had to also combat dominant paradigms. Freire, cited in Tappan (2006),
stated that the oppressed, instead of striving for liberation, tend to become oppressors
themselves[as they] feel an irresistible attraction towards the oppressor and his way of life
(p. 2118). In my self-interview, I noted that the beginning of my attraction to the oppressor

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began after moving to Vancouver, Washington from Los Angeles, California. As an adolescent
in middle school, I went from being exposed to various cultural traditions, foods, and languages
to being one of the only students of color in Vancouver. My new school was in a wealthier
location and most of my peers lived in houses, unlike my old friends and I. This was the
environment in which I began to experience self-deprecation, a sense of shame, humiliation,
self-hatred, and low self-esteem (Tappan, 2006, p. 2118) regarding the color of my skin, race,
and religion. It was around his point in my life that I developed an attraction for ideas of
sameness and meritocracy, which I noted in my self-interview. I started to blame my familys
plight, rather than making note of the shift that had occurred in my environments and larger
connection to systems of privilege and power.
Through in class dialogues and coursework reflections (i.e. my reflection on the SDMA
mural) I have realized that my internalized oppression perpetuates divisions rather than
understanding. Parker Palmer (2000) shared that often leaders create institutional settings that
deprive other people of their identity as a way of dealing with unexamined fears in the leaders
themselves (p. 86). This critique was reflected by D. Robinson (personal communication,
September 3, 2014), when she shared her frustration with higher education professionals who
referred to students of color as they in conversations instead of asking these students what
they experienced and required. Robinsons story and Palmers critique allowed me to see
oppression as the inability to understand oneself through ones own story; the inability to share
differences (within ones story) due to the constant fear of being penalized by the dominant
group (Johnson, 2006).
In class, Kelly (personal communication, September 3, 2014) shared Tim Smiths video,
which packed a powerful message that still sticks with me: silence is the residue of fear.

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Oppression keeps groups silent out of fear. My silence around issues of religion, class, and
sexual orientation is due to fear of being further punished by a system that struggles to embrace
difference (Johnson, 2006). I connect this silence back to my understanding of leadership and
storytelling, which in my self-interview I listed as having challenged me to listen for stories apart
from my own before this class. My exposure to storytelling in the past coupled with the
dialogues in this class, encouraged me to note that the goal of the oppressed is to liberate
themselves and their oppressors through the sharing of personal narratives and identities.
Eventually, these personal, counter narratives challenge the dominant narratives, ushering
change at the systemic level. However, in order to truly challenge oppression we must begin to
understand how privilege undergirds it, which the next session will review.
Privilege
Similar to the participants in Chizhik and Chizhiks (2002) study, my understanding of
privilege prior to this class was limited to ideas of material goods and wealth (p. 804). I grew
up believing that The American Dream is alive and well and available to everyone (Johnson,
year, p. 109). Individuals with class privilege exemplified the benefits of assimilation and the
adoption of the dominant mindset found in the U.S. In my self-interview, I shared that privilege
is synonymous for upward class mobility and ultimately why my parents decided to come to this
country. Privilege was what my mom gained by marrying into a wealthier family, who had a son
with a United States green card. Privilege was what I was supposed to gain through my
schooling in the United States. I did not have any shame in admitting that I strived for privilege,
because my understanding of meritocracy, privilege, and survival were deeply intertwined.
I began to embark upon a deeper meaning of privilege starting with my dialogue
facilitation on privilege and power. In getting ready for this dialogue, I read Allan Johnson

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(2006) who introduced me to the idea of privilege as a source of acceptance, social power, and
authority. According to Johnson (2006), To have privilege is to be allowed to move through
your life without being marked in ways that identify you as an outsider (p. 33). In the class
dialogue on privilege and power, K. Krauskopf (personal communication, September 24, 2014)
shared his privilege as a White man growing up in a family that had severed ties with members
of his family who were biracial. He expressed privilege within his extended family due to his
race as a White man, which afforded him closer connections to family members, unlike his
cousins who were marked as outsiders. In this same dialogue, B. Tate (personal communication,
September 24, 2014) shared that while he had a target identity as gay male, he also recognized
that his cisgender privilege and masculine demeanor afforded him passing privilege within and
outside of the gay community. In hearing these stories, I was able to begin thinking about
groups, people, and places in which I was welcomed (i.e. old teammates). I began to think about
whether my teammates would have accepted a Black student-athlete or any student-athlete of
color who did not adopt the sameness approach I had. In my reflections I began to understand
that the dominant grouplike all dominant groupshas the power to define what is considered
normal (Johnson, year, p. 19) and in doing so has the power to separate and exclude others. In
the past when I experienced my outsider status (e.g. from my teammates who were
predominantly White), I often would try to focus on limiting attention to my differences. When
folks would finally ask me to speak about my faith, I would divert conversations to back on to
them. I adopted a sameness approach, which according to Johnson (2006), dominant groups do
not need to adopt because of their privilege. Their privilege allows them to say I dont have to
look at this stuff (Johnson, year. p.22), unlike myself who has to look at difference because
even when I choose to fit the mold I am reminded that I stand apart.

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Whenever I felt bothered by my differences in the past, I accepted conformity,

enculturation, and concepts or meritocracy to fit the mold. In doing so, not only did I stifle my
awakening to systems of oppression and privilege, but I also contributed to oppression against
individuals who could not as easily adopt a human approach for their respective identities, where
commonality and sameness is more important than an individuals different needs and
experiences. It took conversations around cissexism, religious discrimination, and ableism in
class to make me understand how routinized my impressions of individuals had become. I
learned that I am privileged in many ways, which I hardly touched upon in my self-interview at
the beginning of the semester, as my classist understanding of privilege limited me from seeing
my privilege as an educated and able-bodied, cisgender Indian American woman.
When people hear they belong to privilege groupsthey feel angry and defensive
(Johnson, 2013, p. 21). In the cissexism dialogue, I experienced privilege and anger when Z.
Lindsey (personal communication, November 5, 2014) asked the group to locate the closest
gender neutral bathroom on campus. The group silence and inability to answer this question
right away made me embarrassed. Already feeling embarrassed about my ignorance, it did not
help to hear A. Trewartha (personal communication, November 5, 2014) share that we all relied
on dominant pronouns while talking about transgender students, or that it was sad we had to start
the conversation with bathrooms when the needs of transgender students required more from us.
From this one particular dialogue, I realized that I had failed to educate myself on an entire group
of people for no apparent reason, accept that I did not need to learn due to my cis-privilege. In
admitting this I finally unmasked my privilege to myself. I realized that I had privilege as a
cisgender woman, while transgender individuals did not have the social power to define their
condition as within the boundaries of normality (Johnson, 2013, p. 19). It was after this

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dialogue that Kelly (personal communication, November 5, 2014) reminded us that this class is
an opportunity to acknowledge the topics we have not explored, ask ourselves why we have not
explored them, and understand the responsibility that falls on us to do our own work while in this
program. Kellys sentiments evoked Johnsons (2006) idea of putting our privilege on the
hook (p. 124) rather than making excuses to get off the hook, which often removes individuals
from our society and the consequences it produces (p. 124). The cissexism dialogue exposed
my privilege and put me on the hook (Johnson, year, p. 124). In learning about my privileges,
I am better able to understand and explore social justice for myself, which will be reviewed in
the subsequent section.
Social Justice
Bellah (2003) shared that higher education is characterized by three phases, which
include the formative, the critical or scientific, and the performative[which are] mutually
engaged phases (p. 17). Yet, Bellah (2003) also noted that individuals tend to separate these
phases and consequently stifle personal and social change. After reviewing my self-interview, I
can recognize my tendency to fixate mostly on the performative solutions as a means for social
justice. Coming to Loyola from another Jesuit university, my understanding of social justice was
restricted to performative (Bellah, 2003) actions, such as service and volunteering. In my selfinterview, I elevated service above dialogues because I felt service was a more utilitarian way of
showing ones commitment to change. In my interview I was cynical about dialogues and
conversations as a means for social justice. Where will talking get anyone, I asked. I was very
apathetic about opening up and sharing my target and agent experiences. I felt hopelessness for
systemic issues, such as Ferguson, and distressed about personal issues regarding my sexuality. I
doubted the value of dialogues because I struggled to see how vulnerability would garner

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concrete solutions. I believe these doubts were triggered by my tendency to be very solutiondriven, impatient, stubborn, and performative. I believe this outlook made dialogues frustrating
at times since we were often unable to come to any solutions.
Nonetheless, I cannot deny the amount of learning I have experienced as a result of the
dissonance I experienced around ideas of oppression, power, and privilege in this class. I have
learned more about my privileges through conversations than I ever did through service. While I
do not wish to debase the role of performative action in higher education, I want to remember
that Often the reality is, we cant do much; but the obligation to do what we can remains
(Bellah, 2003, p. 17). Something I can do is recognize areas, issues, and people who I have
failed to learn about in the past.
I believe social justice occurs within dialogues as it unearths the voices of those who
have been oppressed. Dialogues have empowered me to walk the talk (Zuniga, 2003, p. 12)
long after the dialogue has happened. After the religious discrimination dialogue, Kevin,
Ashley, and I worked to develop a training proposal for student staff training on interfaith
programming. Hearing that A. Twertha and S. Ng (personal communication, October 15, 2014)
felt invisible in the dialogue, led to conversations between Kevin, Ashley, and I long after the
class dialogue. These dialogues have taught me that the forces that lead racism, sexism, and
homophobia to become systematically embedded in the structure of our lives must be
acknowledged [and understood] in any attempt to challenge the status quo (Tappan, 2006, p.
2117). Often acts of service fail to properly acknowledge and educate people on the causes of
oppression, unlike dialogues which allow for a deeper understanding of the causes at play.
Conclusion

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As I get ready to lead a departmental dialogue around the recent Ferguson decision, I find
myself better equipped to facilitate social justice now than I was at the start of the semester. I
have come to believe that social justice can be explored in dialogues and sharing of stories and
narratives. I have learned that oppression suppresses voices and privilege amplifies the voices
already heard. Whereas dialogues (storytelling) cultivate social justice between the oppressed
and privileged in a way that brings forth systemic change and personal transformation (Tappan,
2006). I leave this class awakened. While I am sad to see this class come to an end, I trust my
peers to support and challenge me to think critically about my privileges as a cisgender, ablebodied, educated womana group that has lifted me up as I continue to heal and transform.

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References
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Brennan, J., & Naidoo, R. (2008). Higher education and the achievement (and/or prevention) of
equity and social justice. Higher Education, 56, 287-302.
Blumenfeld, W. (2013). Heterosexism. In Adams, M., Blumenfeld, W.
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J., Castaeda, R., Hackman, H. W., Peters, M. L., & Ziga, X. (Eds.), Readings for
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Chizhik, E.W. & Chizhik, A.W. (2002). Decoding the language of social justice: What do
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justice (pp. 425-431). New York: Routledge.
Johnson, A.G. (2013). Patriarchy, the system. In Adams, M., Blumenfeld, W.
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diversity and social justice (pp. 35-45). New York: Routledge.

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Palmer, P.J. (2000). Let your life speak: Listening for the voice of vocation. San Francisco:
Jossey-Bass.
Seifert, T. (2007). Understanding Christian privilege: Managing the tensions of spiritual
plurality. About Campus, 12(2), 10-17.
Tappan, M. (2006). Reframing internalized oppression and internalized domination: From the
psychological to the sociocultural. Teachers College Record, 108(10), 2115-2144.
Young, I.M. (2013). Five faces of oppression. In Adams, M., Blumenfeld, W.
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