Unmasking (Literally) Dehumanization
The removal of Model Shereen Wu's face is literally dehumanizing and it needs to stop.
In the digital age, social media is a powerful tool for individuals to amplify their voices and share their experiences. Model Shereen Wu recently utilized TikTok to shed light on an unnerving incident involving designer Michael Costello. In a post that went viral, Wu revealed that Costello had removed her face – and consequently, her racial identity – from a picture, replacing it with that of a white woman. This incident starkly illustrates the multifaceted nature of dehumanization, especially when it intersects with marginalized identities.
To fully understand the praxis of humanization, we must confront the reality of how our humanity is frequently stolen by those with power and privilege. In this case, Michael Costello wielded his influence as a designer to not only exploit Wu's labor but also to erase her racial identity. Wu initially agreed to model for Costello without pay, under the assumption that she would gain valuable exposure. However, she didn't anticipate that her very image would be manipulated and her ability to use the pictures from the runway show to promote herself would be taken away.
Dehumanization, as exemplified in this incident, manifests in various forms, some overt and others insidious. The removal of Shereen Wu's face and the substitution with that of a white woman is a striking example of racial dehumanization. By erasing Wu's racial identity, Costello not only stripped her of her authenticity but also perpetuated the harmful notion that whiteness is the standard of beauty and acceptability. This incident perpetuates racial hierarchies and reinforces the idea that non-white identities are inferior, thus contributing to the marginalization of people of colour.
Racial dehumanization is a concept that highlights the systematic and often implicit process of stripping individuals or groups of their humanity based on their racial or ethnic backgrounds. It involves portraying or perceiving people of certain racial or ethnic groups as less human, inferior, or unworthy of the same rights, dignity, and empathy that others receive. This dehumanizing perspective can manifest in various ways, such as through stereotypes, prejudice, discrimination, and even acts of violence or oppression.
Although there are different forms of dehumanization racial dehumanization has a connection to animalistic and mechanistic dehumanization. Animalistic dehumanization involves likening individuals or groups to animals, emphasizing their primal, instinctual, or subhuman qualities. This form of dehumanization can be seen in language and imagery that describes people as “beasts”, “savages”, or “animals” (Dover, 2008). Such dehumanization serves to justify mistreatment, violence, or exploitation by portraying the targeted group as beyond the reach of empathy and moral consideration. Mechanistic dehumanization, on the other hand, devalues individuals by likening them to machines or objects (Dover, 2008). It portrays people as unfeeling, emotionless, or mechanized entities, lacking human qualities such as emotions, autonomy, and consciousness. Mechanistic dehumanization can be used to justify the exploitation of labor, treating individuals as tools or instruments for the benefit of others.
The common thread among these forms of dehumanization is the devaluation of specific groups based on characteristics such as race, ethnicity, or social identity. They all play a role in rationalizing and perpetuating discrimination, oppression, and violence against marginalized groups. It is important to recognize and challenge all forms of dehumanization, as they have profound and harmful consequences for those who are subjected to them.
Costello's failure to compensate Wu for her modelling services illustrates another facet of dehumanization: economic exploitation. Economic exploitation is a process in which individuals or groups are unfairly and systematically taken advantage of for economic gain by those in positions of power and privilege. It often involves the extraction of labor, resources, or wealth from vulnerable individuals, with little or no compensation, in a manner that devalues their contributions, dignity, and humanity. Exploiting individuals with the promise of "exposure" while denying them fair compensation is a common practice in the creative industry (Siebert & Wilson, 2013). Such exploitation perpetuates economic disparities and prevents individuals from marginalized backgrounds from achieving financial stability and independence.
Another alarming aspect of this incident is the blame-shifting, where Costello attempted to pass the responsibility onto the photographer. Blame shifting is a psychological defense mechanism and tactic used to avoid taking responsibility for one's actions or decisions by attributing blame to others (Ghidina, 2019). It often involves deflecting accountability onto someone or something else, even when the individual is primarily responsible for a particular situation or outcome. The outcome discredits victims, denies their agency, and allows those with power to maintain it. In blaming the photographer, Costello not only avoided accountability but also perpetuated a culture where those in power deflect responsibility onto others, leaving the marginalized at a disadvantage. This blame-shifting tactic is a form of dehumanization that further disempowers the oppressed.
When individuals like Shereen Wu are subjected to dehumanizing experiences, they are left feeling disempowered and marginalized. They are denied the opportunity to shape their narratives and are instead subjected to the biases and prejudices of those in power. This perpetuates a cycle of disempowerment, making it challenging for marginalized individuals to break free from systemic inequalities.
In light of these forms of dehumanization, Dolly Chugh (2018), the Jacob B. Melnick Term Professor at New York University Stern School of Business, offers a valuable perspective. Chugh emphasizes the importance of using one's privilege to uplift others and foster change. She outlines four steps for individuals to follow:
Acknowledge and Understand Your Privilege: It's essential for those with privilege to recognize their advantages and the impact they can have on marginalized individuals.
Learn About the Challenges of the Less Privileged: Educate yourself about the struggles faced by those who lack ordinary privilege, and empathize with their experiences.
Speak Up and Act: Use your privilege to advocate for and support those who are marginalized. Take action to address injustices and work towards equality.
Avoid Centering Yourself: In your efforts to help, be cautious not to overshadow or speak over the voices of those you are meant to support. Be an ally, not a savior.
Michael Costello's actions starkly contrast with Chugh's recommendations. He failed to acknowledge his privilege, chose not to understand the challenges faced by marginalized individuals, and shifted blame instead of taking responsibility.
Shereen Wu's role in this incident was to raise awareness, and she fulfilled that duty. Now, it is up to the rest of us to step up and ensure that such dehumanizing incidents do not continue to disenfranchise, marginalize, and remove power from those who are systematically oppressed. The praxis of humanization requires us to confront these issues head-on and work collectively to dismantle the mechanisms of dehumanization.
References:
Chugh, D. (2018, September 18). Use your everyday privilege to help others. Harvard Business Review. https://hbr.org/2018/09/use-your-everyday-privilege-to-help-others
Dover, M. A. (2008). Oppression, dehumanization, and exploitation: Connecting theory to experience. In D. Van Soest & B. Garcia (Eds.), Diversity Education for Social Justice: Mastering Teaching Skills (Second ed., pp. 296-310)
Ghidina, M. (2019). Deconstructing Victim-Blaming, Dehumanization, and Othering: Using Empathy to Develop a Sociological Imagination. Teaching Sociology, 47(3), 231–242. https://www.jstor.org/stable/26746540
Siebert, S., & Wilson, F. (2013). All work and no pay: consequences of unpaid work in the creative industries. Work, Employment and Society, 27(4), 711-721. https://doi.org/10.1177/0950017012474708