II Part: Privilege
Reni Eddo-Lodge, in her book Why I’m No Longer Talking to White People About Race, describes white privilege as ‘the absence of the consequences of racism’. A race (not white) is absent because it was built on structural discrimination; it was developed to be a problem, you being seen as someone rare, or to think you are in the wrong place.
Moreover, ‘your race’ is not seen as one to succeed; your ancestors were marginalised because of their skin colour. All of the above are practising violence over and over against ‘Others’. White privilege is an excuse and an instrument to embrace racism.
Whiteness and privilege are deeply connected.
White privilege is not about individual morality, personal effort, or financial success. It does not mean that white people have not worked hard for what they have achieved.
Rather, white privilege refers to advantages that exist independently of personal effort. These advantages are often invisible to those who benefit from them because they are treated as normal.
Journalist Reni Eddo-Lodge describes white privilege as ‘the absence of the consequences of racism’. She stresses that it is not easy to develop a concept of something’s absence. This definition highlights an important point: privilege is often easier to understand through what one does not experience.
Not being questioned about whether you belong in a professional space.
Not having your competence doubted because of your skin colour.
Not having your history erased or your community stereotyped.
These absences are privileges.
White privilege is embedded within institutions, media, education, language, and social norms. It is rooted in histories of colonialism, slavery, and Eurocentrism, yet it continues to shape contemporary societies.
Many people view racism as a problem only for those who experience discrimination. However, racism is also sustained by those who benefit from unequal systems while remaining unaware of them or unwilling to challenge them.
White privilege can be reproduced through colour-blindness, cultural appropriation, unequal representation in media, and the dominance of certain narratives over others.
White Privilege and the FIFA World Cup 2026
As the FIFA World Cup is hosted across Mexico, Canada, and the United States of America, discussions about race and privilege have emerged beyond the football pitch.
Reportages circulating on social media and in the press have raised questions about unequal treatment, including additional security measures imposed on some teams and restrictions affecting individuals from particular countries.
For example, debates surrounding the treatment of the Senegalese team and the denial of entry to Somali referee Artan have prompted discussions about whether race, nationality, and global power hierarchies continue to influence who is perceived as a risk and who is welcomed without question.
Who should take accountability for these actions?
Beyond Sport
White privilege is visible far beyond football.
In fashion, Indigenous designs are frequently appropriated by luxury brands without proper recognition or compensation for the communities that created them. Isabel Marant presented a poncho similar to an indigenous one from Michoacan in Paris Fashion Week Spring Summer 2023.
In adoption, black children are adopted by whiter people. This is done by both famous and non-famous individuals. They use their privilege in a brutal emotion way to get what they want. Unfortunately, most of them don’t have a race awareness responsibility. The child is the one who struggles with belonging.
Even within Finnish society, an interacial child (one white parent) has more privileges than another person whose parents are black Finnish. It does not matter that both individuals are Finnish
According to Grada Kilomba, confronting whiteness often involves moving through five stages: denial, guilt, shame, recognition, and reparation.
What Can We Do?
Racism and whiteness remain deeply embedded within our societies.
As a Black feminist, I can’t ignore these realities. However, it is also not my responsibility to educate everyone all the time. Sometimes my way of coping is to refuse the conversation.
When people repeatedly ask me, “Where are you from?”, I occasionally reply, “I don’t know.”
Some may consider me rude. I am not. I am simply tired of answering a question that often serves as a gateway to questioning my belonging.
For me, challenging whiteness requires action. Here are some ways I try to contribute:
- Reading Black feminist writers and scholars.
- Unlearning and relearning my identities and histories.
- Speaking out when I choose to.
- Being an ally to others.
- Resting and recharging when needed.
Across the world, far-right movements are gaining power. Their narratives often rely on exclusion, nationalism, and racial hierarchy. These ideas continue to shape public discourse and political agendas.
I want change. I consider myself part of that change. My voice cannot be silenced, and my writing cannot be erased. I am continuing a struggle that began long before me so that future generations, including my nephew, can live in a more just world.
The Football World Cup 2026 is in the knockout stage, and in the same way, we need to think about whiteness and privilege.
I can imagine myself on the football field.
My opponent is racism.
Every round becomes more difficult.
But I am not planning to get knocked out.
I am doing my part.
What are you doing? Watching or playing?
As Audre Lorde reminded us:
Your silence will not protect you.
References
Álvarez Palominio, Z. Curso Feminismos Negros de Abya Yala. Afroféminas. Octubre. 2025.
BBC Broadcast Company. FIFA to pay Somali referee Artan full World Cup fee. June 14, 2026.
Fanon, F. Black Skin White Masks. 1952.
France 24 News.Fact-checking claims that Senegal’s football team were treated like ‘criminals’ at US airport. (June 10, 2026).
Lodge, R. Why I’m no Longer Talking About Race. 2017.
Green, S. My notes.
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