Being privileged

Nathan W. Pyle / Via

by Tommy Pass

I saw an interesting article on a website called It told of an exercise lead by a high school teacher to his students. He instructs his students to crumple up a piece of scrap paper and moves the rubbish bin to the front of the classroom. He then explains the rules of the game; he tells the students that they all represent a population of a country and that in order to move up to the upper class, all they need to do is to throw their crumpled up paper into the rubbish bin at the front of the classroom all while staying in their seat.

The students at the back of the classroom instantly complained, stating that the students sat in front of the classroom have a much greater advantage in the game. The results were as expected, the students sitting at the front of the classroom all had a very easy time getting their papers in the bin, while the students sitting at the back of the classroom had a very difficult time doing so, with only very few managing to get their papers in. The point of the game was to show what privilege looks like, the problems that arise within a society with low social mobility. What happened in the game is that the ones in the back of the classroom complained about their disadvantage while nobody in the front complained as all they saw in front of them was the small space between them and their goal. This can be compared to what occurs within a society with low social mobility; the working class complain about their disadvantages within the society while ignorantly being labelled as simply being uneducated and lazy.

We can compare this example to the veil of ignorance, which is argued by John Rawls. The students in the classroom where very aware of their position, everyone could see each other and everyone was very aware of each other’s advantages, all of whom having the exact same goal. If we were to implement the veil of ignorance in a classroom simulation, would we want to be randomly placed in a typically structured classroom where our chances of sitting right at the back are very high, thus making it very difficult for us to achieve our goal? Or would we want everyone to sit in a line, hence everyone being an equal distance from the rubbish bin? What if the goal was a joint effort, that what would benefit society the most was to get as many crumpled up pieces of scrap paper in the bin as possible? Would we then want to place so many students at the back of the classroom, making it extremely difficult for so many of them to reach the goal? I can’t speak for other people, but I for one would favour all students being placed in a row of equal distance from the rubbish bin, hence making it a fair challenge for everybody, the most attractive choice for me to be placed in from the veil of ignorance and also making it possible to fit the largest amount of crumpled up papers in the rubbish bin.

It is exactly the same in our society; the pros of an equal society far outnumber the cons. Some silver tongued outrider of the corporate world will make the argument sound very attractive for having a very unequal society, but this ignores the fact that we are all reliant on one another in society, none of us are in a world of our own. The truth is even huge corporations depend on the labour of their workforce. This workforce is expensively trained up by the state in the form of public education, state healthcare, etc. The same corporations also depend on the state for other benefits such as research and infrastructure, all (especially the stockholders) while trying to argue for a larger income gap, arguing that doing so will give a society greater competition, higher employment rate, etc. The arguments against a more equal society and higher social mobility is that doing so creates freeloaders and scroungers, but aren’t the ones who rely on the workforce of a state the ones who are the scroungers with their tax avoidance and refusal to pay their workers higher wages? The only ones who benefit from such an unjust society would be the super-rich, which add up to just a fraction of 1% of society, thus the percentage of society which would benefit from equality would be the vast majority.


Mzungu and Colorism in Africa

by Miho Tanaka

Reading “Skin Lighteners in South Africa: Transnational Entanglements and Technologies of the Self (2009)” by Lynn M. Thomas, I was reminded of and reflected on my experiences in Africa. It was inconsiderable that South African care so much about their skin color even though skin lighteners sometimes bring problems to their skin.

However it is true that the people I met in Kenya put value on light skin and they connect it with high social status very much. The other internship students from Europe, the United States, and Asia and I were called Mzungu by Kenyans. I saw Malaysians, Indonesians, Singaporeans, Americans, Brazilians, Swedes and Germans all called Mzungu. Mzungu is the Swahili word that describes rich and White people from African people’s perspectives. More specifically, not only Caucasians but also people from developed countries with light skin of color are Mzungu. It seems that many Swahili-speaking countries use the term Mzungu, as some websites and blogs show on the internet (Hoff n.d.; Duara 2008). Both Hoff and Duara write that Mzungu is used in central and Southern Africa. When I visited Rwanda this summer Rwandan also called us Wazungu, the plural way to call Mzungu.

Interesting are those African people who are eager to have networks or connections with Mzungu people. For instance, while I and the other internship students were in a community in Kenya and belonged to a Community Based Organization, some Kenyans suddenly joined the organization and many HIV-positive people started to attend our meetings as well. However according to local members in Kenya, they began to be absent from meetings after all of the Wazungu left. However, some of them have tried to maintain their connections with Wazungu. Most importantly, they strongly connect idea of economic and social status mobility with being Mzungu. If they could have been married with a Mzungu woman or man, they would not have to be in trouble of impoverished in Africa anymore. They would be able to get out of their homeland and have a better life.

Considering the case of South Africa, the tendency that they would like to have lighter skin color must be much higher than the other countries since they were harshly segregated by skin color during the period of apartheid. Even though they might have skin troubles from using skin lighteners, upward mobility would be more important for them since it would determine their entire life and success. Therefore, they care more about their skin tone rather than their health. However the status in South Africa must be changed since the abolition of apartheid. Nowadays there are poor Whites going begging in South Africa, and it also might be a factor that changes preference of white or light skin. I suppose the tension between Mzungu and Black Africans, which connects social upward mobility with light skin color, would not change because Black Africans regard Mzungu as coming from totally different background and statuses. However, it might create new black movement as their economic status changes with economic growth.


Duara, D. (July, 19th 2008). The Mzungu term : get it right! Retrieved on November, 22nd 2013 from

Hoff, W. (n.d.). Mzungu Design. Retrieved on November 22nd 2013 from

Thomas, M. L. (2009). Skin lighteners in South Africa: transnational entanglement and technologies of the self. In Glenn, N. E. (Ed.), Shades of difference: why skin color matters. Stanford, California: Stanford University Press.