1. The historical and structural ways in which whiteness has been shaped as a social and political identity associated with privilege, power, and domination are what links “whiteness” to racism. Non-white identities are positioned as “other” and often seen as inferior in many civilizations where whiteness is viewed as the norm or standard. Systems of racial hierarchy that favor white people at the expense of other races are supported by this system.
In this view, racism is a structural phenomena that sustains injustices on social, economic, and political levels rather than merely being prejudice or individual discrimination. In racial capitalism, when economic institutions take advantage of racialized labor and uphold hierarchies based on racial difference, whiteness serves as an organizing principle. In her assertion that “white people disappear from the story,” Ruth Gilmore highlights the necessity of destroying the systems and beliefs that uphold whiteness as a source of privilege and dominance rather than eradicating specific people. Addressing the systemic ways racism and race are deeply rooted in capitalism itself is necessary to make this change.
2. According to Ruth Gilmore, the “criminal person” category is maintained by the prison system through structural and systemic mechanisms that target specific groups, most often racist and marginalized communities. She draws attention to the ways that discriminatory laws, economic disparity, and limited access to resources push people into the criminal justice system, perpetuating a cycle in which people are punished for circumstances rather than for their own actions. For instance, policies that criminalize poverty-related activities, enforce punitive sentencing guidelines, and overpolicing poor areas increase the likelihood that people will enter and remain in the prison system.
Gilmore also challenges the idea that prison time is a solution to the problems of society. Rather, they serve as storage facilities for those who are considered “unproductive” or “undesirable” by racial capitalism, perpetuating a cycle of exclusion. After being classified as “criminals,” people experience stigma, fewer job options, and social marginalization, all of which raise the risk of recidivism and support the system.
I agree with Gilmore’s viewpoint. Her criticism is supported by evidence of institutional bias, including racial differences in prison rates and the connection between poverty and criminalization. Instead of tackling underlying issues like inequality, illiteracy, and a lack of mental health facilities, the emphasis on punishment raises the possibility that the system encourages the emergence of “criminals” rather than lowering crime. Rethinking or reforming this strategy might move the emphasis to systemic inequalities prevention, and rehabilitation.
3. In the last part of her video, Professor Ruth Gilmore defines liberation struggle as a collective effort to overthrow oppressive structures, especially those associated with racial capitalism, and to establish a society that is more just and equal. Gilmore contends that the goal of the liberation fight is to change the entire social structure that upholds marginalization, criminalization, and inequality rather than only opposing particular laws or practices. Addressing the underlying causes of harm—such as racial discrimination, economic exploitation, and the dehumanization of particular groups—and imagining substitutes that provide genuine freedom and dignity for everyone are difficult tasks.
She highlights that liberation entails creating new systems that foster compassion, unity, and the well-being of all people, not merely dismantling repressive ones. Thus, the fight for justice, equality, and the establishment of structures that uphold the humanity of all people—especially those who have been historically marginalized or oppressed—are closely linked to the liberation movement. This struggle is ongoing, as it requires s persistent opposition to power structures and an active reimagining of social, economic, and political relationships. Gilmore’s perspective on the liberation fight is consistent with the notion that real liberation is an active, transforming process that necessitates structural change, social effort, and a strong commitment to equality and human dignity rather than only being a response to oppression.
