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The discussion explains how surveillance and exploitation can turn researchers into outsiders’ spectacles, while mentorship becomes shaped by white supremacy’s claims to epistemological and ontological control.",{"@graph":14,"@context":72},[15,34,55],{"@type":16,"itemListElement":17},"BreadcrumbList",[18,23,27,31],{"item":19,"name":20,"@type":21,"position":22},"https://docshare.wps.com","Home","ListItem",1,{"item":24,"name":25,"@type":21,"position":26},"https://docshare.wps.com/document/","Document",2,{"item":28,"name":29,"@type":21,"position":30},"https://docshare.wps.com/document/literature/","Literature",3,{"item":32,"name":10,"@type":21,"position":33},"https://docshare.wps.com/document/its-not-you-you-belong-here-a-latinx-conversation-on-mentorship-and-belonging-in-the-academy/599297/",4,{"url":32,"name":10,"@type":35,"image":36,"author":41,"headline":10,"publisher":44,"fileFormat":47,"inLanguage":8,"description":12,"dateModified":48,"datePublished":49,"encodingFormat":47,"isAccessibleForFree":50,"interactionStatistic":51},"DigitalDocument",{"url":37,"@type":38,"width":39,"height":40},"https://docshare.wps.com/thumbnails/its-not-you-you-belong-here-a-latinx-conversation-on-mentorship-and-belonging-in-the-academy/599297.png","ImageObject",300,407,{"name":42,"@type":43},"WPS_1790064749","Person",{"url":19,"name":45,"@type":46},"DocShare","Organization","application/pdf","2026-10-21","2026-10-15",true,{"@type":52,"interactionType":53,"userInteractionCount":22},"InteractionCounter",{"@type":54},"ViewAction",{"@type":56,"mainEntity":57},"FAQPage",[58,64,68],{"name":59,"@type":60,"acceptedAnswer":61},"How does the essay describe BIPOC disbelonging in academic settings?","Question",{"text":62,"@type":63},"It argues that whitestream programs and disciplinary institutions create disbelonging through exclusion, surveillance, and gatekeeping, including the performance of “white penitence.”","Answer",{"name":65,"@type":60,"acceptedAnswer":66},"What does “white penitence” mean in this essay?",{"text":67,"@type":63},"It refers to public demonstrations of antiracist belief that depend on BIPOC suffering, requiring an ongoing supply of pain to sustain an allyship facade.",{"name":69,"@type":60,"acceptedAnswer":70},"How does mentorship become distorted by white supremacy according to the authors?",{"text":71,"@type":63},"The authors explain that some “mentors” use BIPOC mistreatment to claim authority and then advance careers at BIPOC scholars’ expense, preventing connections with real allies who support flourishing.","https://schema.org",{"og:url":32,"og:type":74,"og:title":10,"og:site_name":45,"og:description":12},"article",{"robots":76,"canonical":32},"index,follow",{"doc_id":78,"site_id":7},599297,1792611969,{"code":4,"msg":81,"data":82},"success",[83,87,90,94,99,104,109,114,119,122,126],{"id":22,"doc_module":4,"doc_module_name":25,"category_name":84,"show_sort_weight":85,"slug":86},"Story & Novel",90,"story-novel",{"id":26,"doc_module":4,"doc_module_name":25,"category_name":29,"show_sort_weight":88,"slug":89},80,"literature",{"id":33,"doc_module":4,"doc_module_name":25,"category_name":91,"show_sort_weight":92,"slug":93},"Exam",70,"exam",{"id":95,"doc_module":4,"doc_module_name":25,"category_name":96,"show_sort_weight":97,"slug":98},5,"Comic",60,"comic",{"id":100,"doc_module":4,"doc_module_name":25,"category_name":101,"show_sort_weight":102,"slug":103},6,"Technology",50,"technology",{"id":105,"doc_module":4,"doc_module_name":25,"category_name":106,"show_sort_weight":107,"slug":108},7,"Healthcare",40,"healthcare",{"id":110,"doc_module":4,"doc_module_name":25,"category_name":111,"show_sort_weight":112,"slug":113},8,"Research & Report",30,"research-report",{"id":115,"doc_module":4,"doc_module_name":25,"category_name":116,"show_sort_weight":117,"slug":118},9,"Religion & Spirituality",20,"religion-spirituality",{"id":117,"doc_module":4,"doc_module_name":25,"category_name":120,"show_sort_weight":117,"slug":121},"World Cup","world-cup",{"id":123,"doc_module":4,"doc_module_name":25,"category_name":124,"show_sort_weight":123,"slug":125},10,"Lifestyle","lifestyle",{"id":127,"doc_module":4,"doc_module_name":25,"category_name":128,"show_sort_weight":95,"slug":129},19,"General","general",{"code":4,"msg":81,"data":131},{"doc_id":78,"user_id":132,"nickname":42,"user_avatar":133,"doc_module":4,"category_id":26,"category_name":29,"doc_title":10,"doc_description":12,"doc_content":134,"file_id":135,"file_url":136,"file_type":137,"file_size":138,"view_count":22,"is_deleted":4,"is_public":22,"is_downloadable":22,"audit_status":22,"page_count":139,"language":140,"language_code":8,"site_id":7,"html_lang":8,"table_of_contents":141,"faqs":142,"seo_title":143,"seo_description":12,"update_tm":144,"read_time":145},3985747859154,"https://ap-avatar.wpscdn.com/davatar_276721f389ce27ea32af1340a28f341c","“It’s not you. You belong here.” A Latinx Conversation on Mentorship and Belonging in the Academy  \nChristine Garcia, Les Hutchinson Campos, Genevieve Garcia de Müeller, and Christina V. Cedillo  \nUsing the form of a dialogue, the authors of this essay discuss how BIPOC scholars are made to experience disbelonging in whitestream academic programs, institutions, organizations, and the discipline. Some of the ways by which exclusion happens is through the performance of “white penitence,”the co-opting ofBIPOC lived experiences, and gatekeeping in the fields that relate directly to BIPOC life. The authors share this collective testimonio to remind other BIPOC that they are seen and to advise prospective mentorsand colleagues regarding their roles as accomplices in antiracist work.  \nIn earsarwlyorSumkingminerr2021hetori,cfouanrdof ucoms cpaomsiitoongtohehraavse frienda convseandrsatiLaontinabxoscuthtohlerealities of race and racism in the discipline. We discussed some of the things that Black, Indigenous, and people of color (BIPOC) must do to find workarounds to protect ourselves and each other, but we also talked about the different ways that white violence has played out in our respective experiences as students, teachers, researchers, and human beings.  \nWho we are:  \n• Christine (she/her) is a white-privileged Cuban, born in California, raised in Texas, educated in New Mexico, and teaching in New England.  \n• Les (they/them) is a white-privileged Xicanx from Southern California with matrilineal Yaqui descendancy who has learned in Nkwejong, where the rivers meet, and currently organizes with community in occupied Nuwe territory.  \n• Genevieve (she/her) is a Jewish Chicana raised and educated in New Mexico and teaching in upstate New York.  \n• Christina (she/they/her/them) is a Chicanx of Indigenous descent who grew up on the Mexico-Texas border and was educated and is now teaching in Texas.  \nWhat soon emerged in our conversation was a shared concern over white supremacy’s insistence on the surveillance and exploitation ofBIPOC experi  \nComposition Studies 49.2 (2021): 53–69  \nences and how, too often, these problems inform the kinds of mentorship we receive. In other words, as we shared stories, we agreed that many people in the discipline align themselves with BIPOC to use our mistreatment as a source of authority in terms of both experience and power. On the one hand, the firsthand knowledge that we share about our lives as marginalized persons is used to claim expertise and familiarity by people who are not members of our communities; on the other hand, that supposed knowledge is then used to advance their careers at our expense, reaffirming white supremacy’s claims to spatial, epistemological, and ontological control. Put simply, we become research subjects and are then told to understand ourselves through the outsider’s lens or else be weeded out as scholars and as human beings.  \nWithin academia, this dyad of surveillance and exploitation manifests asa constant desire for spectacle that highlights BIPOC trauma. We agreed that BIPOC must have spaces where we can share our painful experiences to reassure one another and bear witness to the violent realities that more privileged colleagues may not understand (see Hutchinson) . However, we also agreed that there is an underlying thread of curiosity and vindication that accompanies many white people’s need to expose themselves to our pain, often and deliberately, as a way of establishing their innocence, evidencing their lack of complicity in white supremacy, or demonstrating their expiation of its power. Given the evident (meaning clear but also specular) connections ofthis process to religious colonialism, we deem this a form ofwhite voyeuristic exomologesis, or what we call white penitence, a public demonstration of one’s antiracist beliefs that rely on BIPOC suffering and that therefore demands a constant supply of pain in order to maintain the facade of allyship. As M","cbCaifzjkPae09Vr","https://ap.wps.com/l/cbCaifzjkPae09Vr","pdf",137664,17,"English","# “It’s not you. You belong here”\n## Disbelonging in whitestream academia\n## White penitence and co-opted lived experience\n## Surveillance, spectacle, and mentorship","[{\"question\":\"How does the essay describe BIPOC disbelonging in academic settings?\",\"answer\":\"It argues that whitestream programs and disciplinary institutions create disbelonging through exclusion, surveillance, and gatekeeping, including the performance of “white penitence.”\"},{\"question\":\"What does “white penitence” mean in this essay?\",\"answer\":\"It refers to public demonstrations of antiracist belief that depend on BIPOC suffering, requiring an ongoing supply of pain to sustain an allyship facade.\"},{\"question\":\"How does mentorship become distorted by white supremacy according to the authors?\",\"answer\":\"The authors explain that some “mentors” use BIPOC mistreatment to claim authority and then advance careers at BIPOC scholars’ expense, preventing connections with real allies who support flourishing.\"}]","It’s not you. You belong here - A Latinx Conversation on Mentorship and Belonging in the Academy | PDF",1792088511,26]