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Jacqum Sacan, The Seml'nnrs ciJYacqaes Lama, Book I , F~e~ad? Echnique, ed. jacques Alain Millcl; trans. John Fc~rrcster(NW f i r k : W. W, Norton Sc Company, 1994), 455, 21. Young, F'ear flthe Dark, 39. 22,Ibid. 23, Spears, Race and rfdeol~gy,17. f;Rd~t"cknd the Emergence of US. : Rutgers University Prcss, 499B), 106. 25,Despite the use of the term, identification is not to he understood as the equivalent of either introjcction or projection, or tbe reverse o f either: Identification is a contilual maintenance of two positions.

For example, the truth for several individuals in terms of their identity is that they are white, which perception, informed by the science letrodustion: Revisiting Racism t~ndCinerntB 23 of biology, confirms as true. As these individuals develop their identities they introject and identify with certain traits and values but (usually) without being consciously aware of how the structure of privilege is operating within their lives. Because privilege is not consciously attached to many of the traits individuals will use to define their identity, like professional competency, financial stability, and stable family life, the truth of these traits becomes anchored elsewhere, via the process of metonymy There is a proximity, achieved through a concept of cause and effect, between these traits and the hard work such individuals expend that would confirm the role that indiGdual effort and merit exercise in their individual and collective identiv Large numbers of white individuals therefore do not accept the concept of privilege as a social structure because it does not relate to their identity as it was constructed through identification and the operations of metonymy and metaphor.

A mountain of scientific research firmly establishes it as a pseudoscience. . 2~ The significance of such social construction in the categories of race is the dissolution of "essential" or "natural" identities that are determined by 18 tnfroductian: Revisiting Racism and Cinema biology. Rather, as Lacan's work demonstrates, identity is the result of a complex and dialectical relationship between the real conditions of the individual body and environment, the social-symbolic system that it is situated within, and the individual's own djrnamic history at the juncture of the two.

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