Running head: DOMINANT AND SUBORDINATE GROUP ANALYSIS

Dominant and Subordinate Group Analysis

Sydney A. Frost
Georgia State University

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Abstract
Everyone possesses many identities that constantly interact with each other throughout
every facet of life. Each identity can be dominant, holding power, or subordinate to that power.
Through identifying and then analyzing these identities, one can become more self-aware. With
this newfound knowledge, one is better equipped to understand others and then in turn help them
in practice. Becoming more culturally competent starts by understanding ones personal
identities.

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Introduction
According to Beverly Tatum, dominant groups set the norm for society. Defined by
holding power over another group and dictating how that power will be used or abused,
dominant groups operate within an unequal power balance. Subordinates are then a resulting
group who is subjected to the dominants power, and thus deemed less-than by society, (Tatum,
2013). There are many pairings of dominant-subordinate relationships that can be explored, and
these identities are not mutually exclusive. There exists in everyone an intersection of dominant
and subordinate group memberships, and therefore an intersection of power as well.
Dominant Group Identities
White
Castaeda & Ziga define race as a sociopolitical construct, created and reinforced by
social and institutional norms and practices, as well as individual attitudes and behaviors. In this
construct, individuals who racially identify as White benefit from structural, cultural, and
personal privileges which simultaneously disadvantage subordinate people of color (Castaeda &
Ziga, 2013, p. 58). In the United States, those racialized as White hold significant power and
privilege over people of color in nearly every way. For example, Whites hold the overwhelming
majority of political seats, wielding power over countless groups of color by making laws,
programs, and policies that the groups of color must abide by. These laws, programs, and policies
such as many of the New Deal programs and the Housing and Urban Development Act are
constructed and carried out in a manner that perpetuates white supremacy (Takaki, 2013). Since
the birth of this nation, whiteness has been seen as the cultural norm. To be White in America is
seen as default, and along with that power structure comes countless privileges. Although these
powerful phenomena control society, most white individuals do not notice this dominance they
hold over others around them. This invisibility to ones own identity can cause feelings of guilt
surrounding the privileges held over others. Only through an in-depth understanding of ones
own White identity can one change behaviors and attitudes into a more positive construct.
Christian
Christians make up a small percentage of the population yet hold most of the power,
dominating all other religions of the world. These religions such and Buddhism, Islam, Judaism,
Hinduism, and others thus become subordinate to Christian rule. Since our nations history
began, Christians have held power in order to define laws and policies, with every other religion
oppressed as a result. For example, in colonial America, early Christians used Biblical
justifications for promoting and perpetuating slavery. Christians also benefit from countless
privileges stemming from cultural imperialism, which universalizes the Christian experience as
the norm in the United States (Blumenfeld, 2013).Christian cultural imperialism is still evident
today, as seen through various privileges that many Christians simply take for granted. These
privileges include calendars and holidays being centered around Christian holy practices, being
able to learn about important Christian contributions in public schools, and having Christian
influence on American currency. Christians possess many privileges that individuals of other
faiths do not, yet often do not realize it. This inability to recognize the dominance of Christianity

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and Christian culture can lead to feelings of justification and even pride for exercising Christian
dominance.
American Citizen
A dominant identity many take for granted is having American citizenship. Citizens are
the dominant group, holding oppressive power over undocumented immigrants. Power is held
over undocumented immigrants in government and business, as well as on a personal level due to
the many privileges that citizenship holds. In an institutional sense, the laws of this nation are
exclusionary towards the subordinate group. Many laws deny human rights and access to basic
personal services such as healthcare and jobs to undocumented immigrants (National Network
for Immigrant and Refugee Rights, 2013). In business, as a citizen one holds no fear that they
will be deported if they protest against the unfair wages they receive. As a documented citizen,
one is free to travel anytime or anyplace without fear of detainment or deportation. For U.S.
citizens, these details of everyday life go unnoticed, making it easier to turn a blind eye to the
problems undocumented immigrants face. Often dominant citizens become angry and blame
immigrants themselves for economic and social issues in America. This misplaced feeling of
blame U.S. citizens have stems from the lack of analysis of their own roles in the U.S. immigrant
power dynamic.
Subordinate Group Identities
Female
In institutions such as government, the workplace, and the home, males have taken a
dominant place over females. As a subordinate identity, being a female means living under a
portion of the population in every aspect of life. This domination of women stems from
diametrically opposed and hierarchically positioned masculine and feminine roles, (Hackman,
2013, p. 319). This hierarchy can be seen on an institutional level, with the majority of
lawmakers and representatives being male. This causes most issues relating to females,
especially regarding healthcare to be taken on by a group who has no experience or domain to
hold power. As a female, powerlessness and invisibility plague many aspects of life. Gender
defines every action and inaction due to rigid socially constructed roles which dictate how men
and women are expected to act (Hackman, 2013). The socialization of men into these gender
roles control womens lives, for example dictating where a woman might choose to go by
herself, or what times of day or night she feels safe going out alone. As a female, one is
constantly vigilant of her surroundings because of the knowledge that women are constantly
viewed as objects of conquest to be taken by male oppressors. To be a female means living with
increased awareness of that subordinate identity, in order to remain safe or be heard. However, in
retaliation to this subordination, women create a sense of identity within their own company.
There is a space of understanding within a community of women that no males will ever fully
experience, and powerful change can rise up out of that arena for womens benefit.
Student

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Although it takes both students and teachers in order for the educational system to work,
students are subordinate to professors. Being a student is an internal identity, meaning it is not
automatically known by observation, and instead must be disclosed (Lum, 2011). Being a student
is also a temporary subordinate identity that can be discarded once school is completed. As a
student, there is no powerful voice we can use to change the nature of this relationship. For the
most part, the relationship is just, but in the event that the teacher uses their power oppressively,
students can feel frustrated and powerless.
Child
Another subordinate identity held is being a child in a world controlled by adults. As a
child one is born into a subordinate identity, with adults operating as the dominant force. Parents
control nearly every aspect of a childs life up until the teenage years. By using this power, a
child is subjected to the ideas their parents hold, which can be helpful or harmful. Children are
powerless to fix their situation if an adult abuses their power. For instance, in cases of abuse, a
child is not able to help themselves because they will often rely on the very adults who are
harming them for their basic needs to be met (Australian Institute of Family Studies, 2014).
Everyone was once a child, so this identity is universally experienced. However, the intersections
of other identities shape the way childhood is experienced, causing some children to feel more
dominant than others. If one possesses dominant racial and religious identities, childhood will be
affected by those things. That child may grow up with more privileges, opportunities, and power.
This could cause one to feel more powerful, visible, or entitled than others (Lum, 2011). It is
important to consider the various intersections of race, class, and religion when examining the
subordinate identity of children.
Concluding Reflections
While it is challenging to look inside oneself and separate multiple identities for analysis,
this process yields a self-awareness that is critical for social work practice. It is imperative to
know and understand both the dominant and subordinate identities held in order to understand
potential biases and prejudices toward other groups. Without this analysis, work to dismantle
these biases and prejudices will not be successful.

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References
Who abuses children? (2015). Retrieved from https://aifs.gov.au/cfca/publications/who-abuseschildren.
Blumenfeld, W. J. (2013) Christian privilege and the promotion of secular and not-so secular
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al (ed.), Readings for diversity and social justice, (3rd ed., p. 244-250). New
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Castaeda, C. & Ziga, X. (2013) Introduction. In Adams et. al (ed.), Readings for diversity
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Hackman, H. (2013) Introduction. In Adams et. al (ed.), Readings for diversity and social justice,
(3rd ed., p. 317-323). New York, NY: Routledge.
Lum, D. (2011) Culturally competent practice (4th ed.). Belmont, Ca: Cengage Learning.
National Network for Immigrant and Refugee Rights. (2013) Injustice for all: the rise of the U.S.
immigration policing regime. In Adams et. al (ed.), Readings for diversity and
social justice, (3rd ed., p. 102-109). New York, NY: Routledge.
Takaki, R. (2013) A different mirror. In Adams et. al (ed.), Readings for diversity and social
justice, (3rd ed., p. 68-73). New York, NY: Routledge.
Tatum, B. D. (2013) Defining racism: can we talk? In Adams et. al (ed.), Readings for
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