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1 2 “References about social phenomena”.
Jensen, Robert (2005). “Race Words and Race Stories”. The Heart of Whiteness: Confronting Race, Racism and White Privilege. City Lights Publishers. tr. 8. ISBN 978-0872864498. White privilege, like any social phenomenon, is complex.
Monture, Patricia Anne; Patricia Danielle McGuire (2009). First Voices: An Aboriginal Women's Reader. Inanna Publications. tr. 523. ISBN 978-0980882292. Peggy Mcintosh's work on this issue, titled "White Privilege: Unpacking the Invisible Knapsack," remains one of the best resources for beginning to understanding this social phenomenon.
Wise, Tim (2013).  Kim Case (biên tập). Deconstructing Privilege: Teaching and Learning as Allies in the Classroom. Routledge. tr. 26. ISBN 978-0415641463. For example, I (Tim) often point to examples that illustrate such exceptions to highlight white privilege as a measurable social phenomenon even though poor White people exist.
English, Fenwick W.; Cheryl L. Bolton (2015). “Chapter 2: Unmasking the School Asymmetry and the Social System”. Bourdieu for Educators: Policy and Practice. SAGE Publications. tr. 45. ISBN 978-1412996594. Some educational researchers today have called this phenomenon "white privilege" (Apple, 2004; Swalwell & Sherman, 2012).
1 2 3  Neville, H., Worthington, R., Spanierman, L. (2001). Race, Power, and Multicultural Counseling Psychology: Understanding White Privilege and Color Blind Racial Attitudes. In Ponterotto, J., Casas, M, Suzuki, L, and Alexander, C. (Eds) Handbook of Multicultural Counseling, Thousand Oaks, CA: SAGE.
1 2  Stephen, James (1824). The Slavery of the British West India Colonies Delineated. Cambridge University Press. tr. 179.
1 2  Bischoff, Eva; Elisabeth Engel (2013). Colonialism and Beyond: Race and Migration from a Postcolonial Perspective. LIT Verlag. tr. 33. ISBN 978-3643902610. Whiteness scholars mostly concentrate on the idea of power as a white economic and political privilege, which is assumed to have been formed over centuries and to still be unconsciously perpetuated by individuals.
1 2 3  Hintzen, Percy C. (2003).  Henke, Holger; Fred Reno (biên tập). Modern Political Culture in the Caribbean. University Press of the West Indies. tr. 396. ISBN 978-9766401351. In making their claims to white elite status, the elite of colonial Africa and its colonized diaspora have managed to reproduce, in postcolonial political economy, the very forms of domination that existed under colonialism. These forms are rooted in racial exclusivity and racial privilege.
1 2 3  Henry, Frances; Carol Tator (2006). Racial Profiling in Canada: Challenging the Myth of 'a Few Bad Apples'. University of Toronto Press. tr. 22. ISBN 978-0802087140. Whiteness studies analyse the link between white skin and the position of privilege operating in most societies, including those which have been subjected to European colonialism.
1 2  Talley, Clarence R. (2017).  Theresa Rajack-Talley; Derrick R. Brooms (biên tập). Living Racism: Through the Barrel of the Book. Lexington Books. tr. 17. ISBN 978-1498544313. Stokely Carmichael and Charles V. Hamilton in their book, Black Power: The Politics of Liberation in America, argue that the internal colonialism of the Black population occurs as the purposeful relegation of the Black population to inferior political and economic status both during and subsequent to slavery. From this perspective, white privilege emerges in American society because of the relations of colonialism and exploitation.
↑  American Anthropological Association (1998). “AAA Statement on Race”. Truy cập ngày 21 tháng 6 năm 2021.
↑  Pulido, L. (2000). “Rethinking Environmental Racism: White Privilege and Urban Development in Southern California” (PDF). Annals of the Association of American Geographers. 90: 15. doi:10.1111/0004-5608.00182. hdl:10214/1833. S2CID 38036883.
↑  Andersen, Chris (2012). “Critical Indigenous Studies in the Classroom: Exploring 'the Local' using Primary Evidence” (PDF). International Journal of Critical Indigenous Studies. 5 (1). doi:10.5204/ijcis.v5i1.95.
1 2  Banks, J. (2012). Encyclopedia of Diversity in Education. Thousand Oaks, California: SAGE Publications. tr. 2300. ISBN 978-1-4129-8152-1.
↑  Cole, Mike, 1946- (2008). Marxism and educational theory : origins and issues. London: Routledge. tr. 36–49. ISBN 978-0-203-39732-9. OCLC 182658565.Quản lý CS1: nhiều tên: danh sách tác giả (liên kết)
↑  McIntosh, Peggy. “White privilege: Unpacking the Invisible Knapsack” (PDF). Bản gốc (PDF) lưu trữ ngày 7 tháng 3 năm 2016. Truy cập ngày 19 tháng 1 năm 2016.
↑  Vice, Samantha (7 tháng 9 năm 2010). “How Do I Live in This Strange Place?”. Journal of Social Philosophy. 41 (3): 323–342. doi:10.1111/j.1467-9833.2010.01496.x.
↑  Martin-McDonald, K; McCarthy, A (tháng 1 năm 2008). “'Marking' the white terrain in indigenous health research: literature review” (PDF). Journal of Advanced Nursing. 61 (2): 126–33. doi:10.1111/j.1365-2648.2007.04438.x. PMID 18186904.
↑  Arnesen, Eric (tháng 10 năm 2001). “Whiteness and the Historians' Imagination”. International Labor and Working-Class History. 60: 3–32. doi:10.1017/S0147547901004380. S2CID 202921126.
↑  Hartigan, Odd Tribes (2005), pp. 1–2.
1 2 3  Blum, Lawrence (2008). “'White Privilege': A Mild Critique 1”. Theory and Research in Education. 6 (3): 309–321. doi:10.1177/1477878508095586. S2CID 144471761.
↑  Forrest, James; Dunn, Kevin (tháng 6 năm 2006). “'Core' Culture Hegemony and Multiculturalism” (PDF). Ethnicities. 6 (2): 203–230. doi:10.1177/1468796806063753. S2CID 16710756.
↑  Brydum, Sunnivie (31 tháng 12 năm 2014). “The Year in Hashtags: 2014”. The Advocate. Truy cập ngày 23 tháng 1 năm 2016.
↑  Weinburg, Cory (28 tháng 5 năm 2014). “The White Privilege Moment”. Inside Higher Ed. Truy cập ngày 19 tháng 1 năm 2016.
↑  Paulston, Christina Bratt; Scott F. Kiesling; Elizabeth S. Rangel biên tập (2012). “Critical Approaches to IDC”. The Handbook of Intercultural Discourse and Communication. Wiley-Blackwell. tr. 98. ISBN 978-1405162722. The privilege that White native-speaking English teachers have in Japan, as Kelly describes by drawing on Lummis (1977), indexes institutional racism. By virtue of being a White speaker of English, even if not a native English speaker, one has the privilege of obtaining employment to teach eikaiwa [English conversation] without professional qualifications or an ability to speak Japanese.
↑  Sharon H. Chang (2015). “Mirror and Exteriors: The Face of the Future”. Raising Mixed Race: Multiracial Asian Children in a Post-Racial World. Routledge. ISBN 978-1138999466. In Asia, as in Asian America, negative associations with Blackness (of African descent and/for dark complexion) and positive associations with lightness and whiteness are incredibly pervasive. "Traveling through Asia," said a white father plainly, "there's a huge amount of white privilege." ... A white mother remembered uncomfortably when she went to visit her husband's relatives in Korea that they went out of their way to treat her as a special, honored guest; ... "I think that was because I was white" ... If I had been Korean, like I would've been treated as a guest. But not as a 'special' guest." A Korean mother confirmed whites are "revered" in Korea
↑  David C. Oh (2019). “"I am Korean American"”. Korean Diaspora across the World: Homeland in History, Memory, Imagination, Media, and Reality. Lexington Books. tr. 182. ISBN 978-1498599221. The human-interest appeal of the video is that a White American family had chosen to immigrate to Korea, reversing the more typical flow of Koreans to the US. The blond-haired boys' fluent Korean is celebrated as peculiar and praiseworthy while their popularity at school is taken for granted ... However, some group members expressed discontent with the premise of the post, asking "Why Koreans love white people so much? So many Koreans speak English in America ... Let's stop supporting white privilege".
↑  Helene K. Lee (2017). “Of "Kings" and "Lepers"”. Between Foreign and Family. Rutgers University Press. tr. 78. ISBN 978-0813586137. Additionally, as a multiracial individual with a South Korean immigrant mother and a White American father, Sae Il is quick to criticize "those Amerasians from the US [who] can play the role of the White boy, the foreigner, and have access to all sorts of white privilege here in Korea." Even as he emphatically refuses it, Sae Il's biracial appearance may actually grant him white privilege in Seoul.
↑  Charles A. Gallagher (2010). “White”.  Trong Hernan Vera; Joe R Feagin (biên tập). Handbook of the Sociology of Racial and Ethnic Relations. Springer Publishing. tr. 9. ISBN 978-0387764627. White as a social identity is inextricably linked to power, privilege, and dominance ... Given that whiteness is often viewed as a status symbol, it is not surprising that a marketing study in 2006 found that 40% of women in Hong Kong, Malaysia, the Philippines, South Korea, and Taiwan routinely use skin whitening creams (Fuller 2006). In these countries "whiter" skin functions as a mark of beauty for women, a tangible asset that privileges those with lighter skin above those who are darker or less white.
↑  Jane Jeong Trenka (2009). Fugitive Visions: An Adoptee's Return to Korea. Graywolf Press. tr. 148. ISBN 978-1555975296. To adoptees, what is Western is always easier to see - Baskin-Robbins, Krispy Kreme, the American military, the English language, the fetishists so much more visible and happy here because everyone want to be loved, even if they have to use their white privilege to get it.
↑  Lim, Jeehyun (2013), “Black and Korean: Racialized Development and the Korean American Subject in Korean/American Fiction”, Journal of Transnational American Studies, University of California, Santa Barbara: California Digital Library, Unduly burdened with social problems of prostitution and violence in their function to contain the threats to the stability of the nation-states, camptowns, however, become optimal sites for race relations that are considered anomalous in the national spaces to unfold ... Whereas such an understanding of  Asians as fundamentally foreign yet unthreatening to white privilege permeates the racialization of Asians in the US, the racial dynamics of the camptown in Korea establishes a clear distinction between Koreans and white Americans while blurring that between Koreans and black Americans.