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There are various resources available on this site, including a recording of a panel conversation regarding race in education.

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Can we achieve equity in education, if we don't have equality across the country?

The Line on Equity

Recently, the world has been reminded of and confronted with issues of pervasive discrimination against members of our global community based on their skin color, race, ethnicity, or background. The resulting protests have raised awareness and sensitivity to the ongoing hardships and injustices that continue to threaten communities of color and other minorities across America.

In the midst of the unrest across our country comes an opportunity for open dialogue and much-needed action. To support the ongoing conversation, we have compiled information, articles, and research from Frontline Education, the Frontline Research & Learning Institute, and The Line to provide a repository of data-informed, action-based resources focused on issues of bias, discrimination, diversity, and equality.

The time to have these critical conversations is now and our hope is that these resources will serve as a starting point for meaningful discussion and thoughtful action.

View Resources ↓

There are many terms, often used interchangeably, to address the issues of inequality and discrimination that continue to plague our community.

diversity
/dəˈvərsədē/
The state of being diverse; variety. A range of different things.
The practice or quality of including or involving people from a range of different social and ethnic backgrounds and of different genders, sexual orientations, etc.
Variety, miscellany, assortment, mixture, mix, melange, range, array, medley, multiplicity

Our hearts are with students, educators, and families who have lost loved ones to racial injustice or have been otherwise marginalized or affected by it. And, we are encouraged by the many examples of constructive dialogue and supportive action we continue to see across the country.

America was founded on the fundamental belief and aspiration that we are all created equal and should be treated as such. The events of late remind us that we have not yet delivered on this aspiration. Embedded in this belief is the underlying commitment that we must always do better. Isn't the understood presumption of the "American Dream" that each generation will be better off than the last - for all who call America their home?

Our success as a country can't only be measured by those who are living the good life, but also by those who are suffering. When our fellow Americans are hurting, together we must double down on our conviction and action that all are truly created equal. Striving for equality of persons for this generation -- and generations to come -- must be a promise we deliver to everyone.

Certain events of the present day call for outrage, but they also demand courage, sacrifice, and a humble recognition from our society that we have work to do. As Americans, we have come a long way, but that progress is not seen equally or consistently. We have a long way to go to achieve the equity we seek and the work must continue in this moral moment. We cannot sit on the sidelines and allow divisions among us to grow.

Every child in our nation's care should have the opportunity to succeed in life, regardless of race, economic status, or zip code. And, every child should experience firsthand what it means to live in the land of opportunity and know they embraced by their nation as one of its own.

- Hanna Skandera, Editor-in-Chief, The Line

Panelists:
Patrick Dobard - CEO, New Schools for New Orleans
Bill Hite - Superintendent, School District of Philadelphia
Phyllis Lockett - CEO, Leap Innovations
Ian Rowe - Resident Fellow of Domestic Policy Studies, AEI
Gisele Shorter - Program Officer for Education, Raikes Foundation

Panelists:
Jaime Aquino, PhD - SVP, Discovery Education
Jamie Lomax - Director of Organizational Learning & Equity, Tulsa Public Schools
Hattie Mitchell, PhD - Founder, Crete Academy and Pepperdine SPP Visiting Professor of Education & Policy
Ian Rowe - Resident Fellow of Domestic Policy Studies, AEI

discrimination
/dəˌskriməˈnāSH(ə)n/
The unjust or prejudicial treatment of different categories of people, especially on the grounds of race, age, or sex.
Prejudice, bias, bigotry, intolerance, narrow-mindedness, unfairness, inequity, favoritism, one-sidedness, partisanship, sexism, chauvinism, racism, racialism, anti-Semitism, heterosexism, ageism, classism

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Can we achieve equity in education, if we don't have equality across the country? Recently, the world has been reminded of and confronted with issues of pervasive discrimination against members of our global community based on their skin color, race, ethnicity, or background.

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Why You Should Stop Saying "All Lives Matter"

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Why You Should Stop Saying "All Lives Matter"

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It's a common conversation these days: One person says, "Black lives matter." Then another responds, "No, all lives matter."

It's also a complete misunderstanding of what the phrase "black lives matter" means. The person on the receiving end interprets the phrase as "black lives matter more than any other lives."

But the point of Black Lives Matter isn't to suggest that black lives should be or are more important than all other lives. Instead, it's simply pointing out that black people's lives are relatively undervalued in the US - and more likely to be ended by police - and the country needs to recognize that inequity to bring an end to it.

To this end, a better way to understand Black Lives Matter is by looking at its driving phrase as "black lives matter, too." So all lives do matter, obviously, but it's one subset of lives in particular that's currently undervalued in America.

But if that isn't good enough, here are nine other ways the response "all lives matter" has been rebuked.

1) "All houses matter"

2) A Reddit user's explanation

3) "All plates matter"

4) "There are other diseases too"

5) "I too have felt loss"

6) A Unitarian Universalist minister's explanation to a church member

Taken from the Unitarian Universalist Association's website:

Of course all lives matter. Central to Unitarian Universalism is the affirmation of the inherent worth and dignity of every person. Sadly, our society has a long history of treating some people as less valuable than others. Study after study has confirmed that in equivalent situations, African Americans and Latinos are treated with deadly force far more often than White people, and authorities held less accountable. Unfortunately, racial bias continues to exist even when it is no longer conscious-this too is confirmed by multiple studies. A lack of accountability in the use of force combined with unconscious bias is too often a deadly combination - and one that could place police officers, as well as the public, in great danger.

To say that Black lives matter is not to say that other lives do not; indeed, it is quite the reverse-it is to recognize that all lives do matter, and to acknowledge that African Americans are often targeted unfairly (witness the number of African Americans accosted daily for no reason other than walking through a White neighborhood-including some, like young Trayvon Martin, who lost their lives) and that our society is not yet so advanced as to have become truly color blind. This means that many people of goodwill face the hard task of recognizing that these societal ills continue to exist, and that White privilege continues to exist, even though we wish it didn't and would not have asked for it. I certainly agree that no loving God would judge anyone by skin color.

As a White man, I have never been followed by security in a department store, or been stopped by police for driving through a neighborhood in which I didn't live. My African American friends have, almost to a person, had these experiences. Some have been through incidents that were far worse. I owe it to the ideal that we share, the ideal that all lives matter, to take their experiences seriously and listen to what they are saying. To deny the truth of these experiences because they make me uncomfortable would be to place my comfort above the safety of others, and I cannot do that.

I very much appreciate you writing to me, and am glad that we share the goal of coming to a day when people will not be judged, consciously or unconsciously, on the basis of their race. I believe that day is possible, too, but that it will take a great deal of work to get there. That work begins by listening to one another, and listening especially to the voices of those who have the least power in society. If nothing else is clear from the past few weeks, it is painfully evident that a great many people do not believe that they are treated fairly. Healing begins by listening to those voices and stories.

7) A simple video explainer

8) A law professor's response to a student

Taken from the law professor's much longer letter to the student:

9) "If all lives matter ... prove it!"

If all lives matter... SHOW US!!! Prove it! Show us our bodies hold the same value. There is no excuse for the slaughter. None.
- Gabrielle Union (@itsgabrielleu) July 7, 2016

Watch: Why recording the police is so important
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Why you should stop saying "all lives matter," explained in 9 different ways

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It's a common conversation these days: One person says, "Black lives matter." Then another responds, "No, all lives matter." It's also a complete misunderstanding of what the phrase "black lives...

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Growing up white in the U.S., I learned one solution for fighting injustice: if I just treated people well, I could cause a ripple effect of kindness that would spread across the world.

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towards racial reconciliation

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Conversations with coworkers, friends and family are essential to pushing back against racism. While it's important to understand the history and systemic factors that play into racism, it's important to also confront what's known as "microaggressions." These are the thinly veiled, everyday instances of racism, homophobia, sexism (and more) that you see in the world. Sometimes it's an insult, other times it's an errant comment or gesture.

Kevin Nadal, a professor of psychology at John Jay College of Criminal Justice, has spent years researching and writing books on the effects of microaggressions. He says as big structural issues play out, it's important to confront the small stuff, too.

"We navigate all of these things in our lives," Nadal says. "For many of us on a daily, hourly basis. And for some of us where we might not even recognize that we are navigating them or even perpetrating them."

To be clear, the "micro" in microaggression doesn't mean that these acts can't have big, life-changing impacts. They can, which is all the more reason to address them when you see them. If you can, that is. I spoke to Nadal about how.
This interview has been edited for length and clarity and was originally published in June 2020. Andrew Limbong: What exactly is a microaggression?
Kevin Nadal: Microaggressions are defined as the everyday, subtle, intentional - and oftentimes unintentional - interactions or behaviors that communicate some sort of bias toward historically marginalized groups.

The difference between microaggressions and overt discrimination or macroaggressions, is that people who commit microaggressions might not even be aware of them.

Someone commenting on how well an Asian American speaks English, which presumes the Asian American was not born here, is one example of a microaggression. Presuming that a black person is dangerous or violent is another example. A common experience that black men talk about is being followed around in stores or getting on an elevator and having people move away and grab their purses or their wallets.

Oftentimes, people don't even realize that they're doing those sorts of things. And in fact, if you were to stop them and say, 'Why did you just move?' They would deny it because they don't recognize that their behaviors communicate their racial biases.
If someone says something racist to me, what does their intent matter?
At the end of the day, if somebody says something racist to you, it's racist. And if it hurt your feelings, it hurt your feelings, so it doesn't really matter what we define it as.

But it is important to understand that a lot of times people who engage in microaggressions will not believe that what they said was racist or sexist or homophobic. And so calling them racist or sexist or homophobic would make them very defensive and make them unable to even recognize what their impact was.

We're all human beings who are prone to mistakes, and we're all human beings who might commit microaggressions. And it's not necessarily that you're a bad person if you commit a microaggression, but rather that you need to be more aware of your biases and impact on people. We all need to commit to working on these things in order to create a more harmonious society.
So let's say you get into a conversation about current events. And the conversation turns toward police and racism and police brutality. Maybe the conversation gets a little tense and you can sense that a microaggression might be coming. What are your options then?
I think there are a lot of things that people need to consider when having what we would call difficult dialogues. First, think about whether or not the person is worth talking to. Is this somebody that you care about? Is this somebody who you think would actually have the capacity to hear what you have to say? A lot of times people get into arguments with people they don't need to necessarily be emotionally invested in because they don't have that sort of relationship.

If you are close and if you do have a relationship it might be important just to say, 'Look, I feel like we're both getting really emotionally charged right now. I don't feel like I'm able to hear what you're saying. I don't feel that you're able to hear what I'm saying. So maybe we need to table this and talk another time.' Or maybe offer to give them something they could read - that could be more helpful or effective than a conversation that might just turn into yelling and hostility.
Is there a risk of this feeling like homework?
Yes. Oftentimes people of color are asked to educate white people on issues that the person of color has lived with and thought about for their entire lives. That can be very psychologically and emotionally exhausting for a person to then have to care about the white person's feelings and to take those extra efforts so that they can learn something that they should have - and could have - learned throughout the duration of their life.

You don't have to do that if you don't want to. Or you could provide them with resources or a book to read before they even come to the conversation.

At the same time, if you're a person with privileged identities and you want to be a true ally, maybe you do have to do that homework. Maybe you do have to engage in those uncomfortable emotions because you know that it's your job and responsibility to have those conversations so that other people of color or women or LGBTQ folks won't have to have those conversations for you.
There can also be a certain amount of discomfort if you're talking about a group that isn't involved in the conversation, right? Here we are talking about police brutality against black people and neither of us is black.
You don't have to be of a certain group to understand that something is unjust. It's really about learning how to be empathetic to people. And also just to be really aware and knowledgeable of history. This country is founded on racism toward indigenous people and racism toward black people, and that's not new.

Even if we might not necessarily understand exactly what it means to be a member of the targeted group at that moment, we certainly rely on our knowledge and our awareness of history and of the lived experiences of people of those groups.
Let's assume that we're close friends and talking about being brown in New York. And then I say something homophobic, but we're friends and you know that I could be better. Where do you go from there?
So what I might say immediately is, 'What do you mean by that?' So somebody says, 'Oh, that's so gay.' And then I say, 'What do you mean by that?'

And if we're friends, that means that I trust that you do care about social justice issues - that maybe this is just a slip in that moment that that person will say, 'Oh, I'm sorry.' I didn't mean that. Because asking someone what they mean by that is giving them that opportunity to explain themselves.

And for some people, they say things just because they've been so socialized to say certain things. But when they're really asked to explain what they're trying to say, that's where, you know, they have to think about it and sometimes even retract what they originally say because they don't want to perpetuate something that isn't actually who they are.
So what would you say are three quick bits of advice on having these difficult dialogues?
1. Do your own work before you even get there. Read blogs and personal essays, understand the lived experiences of historically marginalized groups, watch documentaries and try to think outside of your own perspective.

2. Set realistic expectations of what you want from these conversations. Also think about, is this actually helping? Is this a conversation that I view as being helpful in any way, shape or form? It's important to acknowledge that no one is going to learn everything in one conversation overnight.

3. Always be aware of yourself and your mental health when having these conversations. In a world where we all fought for social justice all the time, we would be getting into productive arguments and fights and having protests every day and changing laws, but we don't and we can't because we're also human and we need to rest.

But again, think about your role and your positionality, because if you're a person with privilege and you could fight a little bit longer, then do it. But if you're a person of a historically marginalized group, we want you to be alive and we want you to be healthy in order to continue this fight toward justice.
The audio portion of this story was produced by Andee Tagle.

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Microaggressions are a big deal: How to talk them out and when to walk away : Life Kit

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Microaggressions are the everyday, thinly veiled instances of racism, homophobia, sexism and other biases that come across in gestures, comments or insults. But the "micro" doesn't mean that the acts don't have a big impact. While there's no one right way to address a microaggression, we have some pointers for ways you can begin to respond.

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Does this mean that we will focus on culture more? I am excited about this evolution. It's not just academics and behavior that needs examination.-

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While it may feel like a harmless statement, it's important to:

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CHS Presentation (02/21)

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There is an insidious form of racism and racial discrimination that has been gaining the attention of psychologists and researchers in recent years: racial microaggression.

Racial microaggressions are everyday insults or derogatory messages directed toward minorities and people of color, often from well-intentioned people who believe they've done nothing offensive. ¹ Any minority group can experience microaggressions, which may be based on gender, race, ethnicity, nationality, religion, socioeconomic status, or disability. ² While a microaggression may seem harmless, a lifetime of microaggressions can be quite devastating to a person's mental health. ³

"Racism can result in a host of mental health concerns including things like increased anxiety and symptoms of depression," says Dr. Joy Bradford, a licensed psychologist, speaker, and the host of the mental health podcast, Therapy for Black Girls.

To understand the range of these incidents, it's important to learn the different forms of microaggressions and how they can play out in everyday life. ⁴

Three forms of racial microaggressions:

Microassaults: These conscious, deliberate, and explicit racist attacks-both verbal and nonverbal-are meant to denigrate or hurt the victim. Name-calling, using racial slurs, avoiding and/or discouraging interracial interactions and displaying a swastika are all examples of microassaults.

Microinsults: While often unconscious and much more subtle, a microinsult demeans and belittles the victim through racial slights or comments that seem innocuous but are insulting to a person of color. For example, a person of color being mistaken for a service worker, or a woman clutching her purse when walking past a person of color, with the message being, "You are a criminal."

Microinvalidations: These comments and behaviors can exclude and invalidate people's thoughts, feelings, or experiences in life. For instance, asking an Asian American where they are really from, implies that they are not from the United States and are therefore a foreigner.

How racial microaggressions impact mental health

Research continues to show that racism and discrimination contribute to poor health among minorities and people of color, resulting in increased rates of depression, prolonged stress and trauma, anxiety, even heart disease and type 2 diabetes. ⁶⁻⁸

One study examined the racial climate and microaggressions at college campuses and found that African American students experienced more depression, self-doubt, frustration, and isolation that impacted their education as a result. ⁵

""The experience of having to question whether something happened to you because of your race or constantly being on edge because your environment is hostile can often leave people feeling invisible, silenced, angry, and resentful," says Dr. Bradford.

"Additionally, the increased stress related to things like microagressions in the workplace and experiences with discrimination can lead to physical concerns like headaches, high blood pressure, and difficulties with sleep, which of course impact our mood as well."

How to respond to microaggressions

According to Dr. Bradford, there are ways to cope with racial microaggressions. Here, she provides the following advice for anyone experiencing microaggressions:
Seek support.
"One of the most important ways to manage our mental health in the face of racism is to make sure that we have supportive people to help us in processing our experiences," says Dr. Bradford. "This can be in the form of colleagues, a therapist, or family and friends. It's important to have a space where you can give voice to what's happening to you."
Don't internalize racism.
It can be tempting to want to change something about yourself or your behavior in order to be more accepted, but "it's important to stay grounded in the fact that you are not the issue, racism is the issue," adds Dr. Bradford.
Know when it's time to leave a situation.
Certain situations can and will be challenging, like in the workplace, but it's important to understand when you need to distance yourself from a toxic situation. "Remaining in a situation where you're experiencing repeated acts of racism and discrimination can be incredibly taxing and harmful," says Dr. Bradford. "It's important to recognize when you've hit your limit and need to prioritize yourself."

How to prevent microaggressive behavior

Preventing racial microaggressions from occurring in the first place begins one person at a time. 2 If you find yourself exhibiting microaggressive behaviors, here's what you should do next:
Examine your beliefs.
Take some time to examine the beliefs you grew up with and ask yourself: Do those beliefs and values still resonate with me? Use this time for self-reflection and assess whether they still ring true for you now, as an adult.
Acknowledge other people's feelings.
While important to take stock of your own emotions, it's also our responsibility to acknowledge how others feel by validating the fact that their feelings matter. As you go about your day, practice being more mindful about how what you say and do might affect those around you.
Embrace empathy.
Put yourself in other people's shoes. Ask yourself how you would feel if you were in their situation. By exploring another person's perspective, you can glean insight into your behaviors. Just as your experience and feelings are true for you, their experience and feelings are true for them.
Try not to get defensive.
If you've been called out for doing or saying something hurtful, resist getting defensive. Instead, embrace curiosity and ask questions that can help you understand a person's point of view. Try not to downplay the situation, and listen carefully as they share their experience. Remember, they are taking a risk and being vulnerable by sharing this information with you.

We all have a role to play in responding to and preventing microaggressions. By taking the time to learn, ask questions, and be accountable for our actions, real progress against racism, in all its forms, can be made.

For more information on Dr. Joy Bradford and her work with Therapy for Black Girls, click here.
--
References:

1. Sue, Derald Wing, Christina M. Capodilupo, Gina C. Torino, Jennifer M. Bucceri, Aisha M. B. Holder, Kevin L. Nadal, and Marta Esquilin. Racial Microaggressions in Everyday Life. American Psychologist, May-June 2007. https://www.cpedv.org/sites/main/files/file-attachments/how_to_be_an_effective_ally-lessons_learned_microaggressions.pdf

2. Clay, Rebecca. Did You Really Just Say That? American Psychological Association, January 2017. https://www.apa.org/monitor/2017/01/microaggressions

3. Wong, Gloria; Derthick, Annie O.; David, E. J. R.; Saw, Anne; Okazaki, Sumie. The What, the Why, and the How: A Review of Racial Microaggressions Research in Psychology. Race and Social Problems, October 24, 2013. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4762607/

4. Sue, Derald Wing, Christina M. Capodilupo, Gina C. Torino, Jennifer M. Bucceri, Aisha M. B. Holder, Kevin L. Nadal, and Marta Esquilin. Racial Microaggressions in Everyday Life. American Psychologist, May-June 2007. https://www.cpedv.org/sites/main/files/file-attachments/how_to_be_an_effective_ally-lessons_learned_microaggressions.pdf

5. Solorzano, D., Ceja, M., & Yosso, T. Critical Race Theory, Racial Microaggressions, and Campus Racial Climate: The Experiences of African American College Students. Journal of Negro Education, 2000. https://www.middlesex.mass.edu/RLOs/748/Critical-Race-Theory.pdf

6. Torino, Gina. How Racism and Microaggressions Lead to Worse Health. Center for Health Journalism, November 10, 2017. https://www.centerforhealthjournalism.org/2017/11/08/how-racism-and-microaggressions-lead-worse-health

7. Hicken, Margaret T.; Lee, Hedwig; Morenoff, Jeffrey; House, James S.; Williams, David R. Racial/Ethnic Disparities in Hypertension Prevalence: Reconsidering the Role of Chronic Stress. American Public Health Association, January 2014. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3910029/

8. Walls, Melissa L.; Gonzalez, John; Gladney, Tanya; Onello, Emily. Unconscious Biases: Racial Microaggressions in American Indian Health Care. American Board of Family Medicine, March-April 2015. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4386281/.

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Understanding Racial Microaggression and Its Effect on Mental Health

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There is an insidious form of racism and racial discrimination that has been gaining the attention of psychologists and researchers in recent years: racial microaggression. Racial microaggressions are everyday insults or derogatory messages directed toward minorities and people of color, often from well-intentioned people who believe they've done nothing offensive.

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The ABCs of L.G.B.T.Q.I.A.+ (Published 2018)

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Words and abbreviations are changing with the need to address and respect people who do not feel represented.

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"That's so gay." "You'd be pretty if you lost some weight."
Microaggressions-the brief statements or behaviors that, intentionally or not, communicate a negative message about a non-dominant group-are everyday occurrences for many people. In a study published in Educational Researcher in 2015, for example, psychologist Carola Suárez-Orozco, PhD, of the University of California, Los Angeles, observed microaggressions in almost a third of the 60 community college classrooms she and her team studied, most committed by instructors.

"No one is immune from inheriting racial, gender and sexual orientation biases," says Derald Wing Sue, PhD, a professor of psychology and education at Teachers College of Columbia University, who studies multicultural counseling and racism. "Everyone, including marginalized group members, harbors biases and prejudices and can act in discriminatory and hurtful ways toward others."

The fact that microaggressions are often subtle can make them harder to shake off than more overt forms of discrimination, says psychologist Dorainne J. Levy, PhD, a postdoctoral fellow at Indiana University's Center for Research on Race and Ethnicity in Society.

"There's uncertainty about whether or not your experience was due to your race, for example, or due to something unrelated, such as the other person being in a bad mood or having a bad day," says Levy, a visiting assistant professor of psychological and brain sciences. "That uncertainty is distressing."

It can also "consume cognitive resources" as you try to figure out what just happened. In a 2016 literature review in American Psychologist, she and co-authors found that the increase in stress hormones and sleep disruptions elicited by race-based stressors may even contribute to the achievement gap between white and minority students.

Given the ubiquity of microaggressions and the harm they cause, how can you help stop them? Here's advice, whether you're the target, a bystander or the perpetrator.

When you're the target

Consider the context. If the person committing the microaggression is someone you don't care about maintaining a relationship with, respond however you see fit if it seems safe to do so, says NiCole Buchanan, PhD, an associate professor of psychology who leads workshops on microaggressions at Michigan State University and beyond. But if the microaggressor is someone closely connected to you, you don't want to burn bridges by being overly blunt. Keep the initial conversation short and schedule a time to talk about it later to give the other person time to think things over, Buchanan suggests. Since such confrontations can be nerve-wracking, she says, plan what you want to say and practice with friends.

Be sure to criticize the microaggression, not the microaggressor, suggests Kevin Nadal, PhD, an associate professor of psychology at the City University of New York's John Jay College of Criminal Justice. Instead of accusing someone of being racist or homophobic, explain how the statement or behavior made you feel.

Of course, you can also choose not to respond, says Mengchun Chiang, PhD, an assistant professor of clinical psychology at William James College in Newton, Massachusetts. Maybe you don't want to confront antagonistic people who may become angry or supervisors who could retaliate against you, she points out. If you decide to confront someone despite worries about repercussions, document it and have witnesses.

Take care of yourself. Microaggressions can be shocking and make you think you don't belong, says Levy. Fight those feelings by talking things over with peers who are members of the same group you are, she says. "A big part of social support is having your experiences validated," she says. It's also important to cultivate a positive sense of belonging to your group, says Levy, suggesting that individuals expose themselves to role models, books and other resources. It's also important to practice healthy sleep habits and other self-care strategies, such as mindfulness meditation.

Don't be fooled by microaggressions packaged as opportunities. When a particular group isn't well-represented on campus, at work or anywhere else, well-intentioned authorities may keep turning to the same members of that group to speak on panels, serve on committees or mentor other members of their group, thereby overloading the minority students or staffers with all the minority-related work. While these opportunities can feel good to begin with, it's easy to become overwhelmed, says Chesleigh Keene, a Navajo doctoral student in counseling psychology at the University of Denver. Ethnic minority students, she points out, often have fewer resources than other students when it comes to money, mentors and other factors, yet may be asked to take on these extra responsibilities.

To help stop such microaggressions, those in power should take it upon themselves to learn about the diversity of their students and staff and to learn more about them than their ethnic identity, Keene recommends. "By spending more time with under-represented students and staff to discuss personal interests, hobbies and, of course, professional trajectories, administrators and faculty can further reinforce a respectful and inclusive environment," she says.

It's also important for students and early career professionals to get comfortable with saying no, says Keene. Although declining opportunities can be scary, especially for people just building their careers, Keene suggests that students and early career professionals express thanks for the opportunity while explaining that the tasks don't fit their schedules or current priorities. Keene also suggests that they might add that they'd be delighted to participate in future opportunities focused on particular topics-a positive way to decline participation while helping to ensure that future offers align with one's research and clinical interests.

When you're a bystander

Be an ally. "It's really important for allies to know that sometimes their voices can be heard even more powerfully than those of the people directly affected by microaggressions," says Nadal. When the targets of microaggression complain, the microaggressor may dismiss them as biased or over-sensitive, he says.

Speak for yourself. Don't try to speak on behalf of the person who has experienced the microaggression since doing so can itself be a form of microaggression, says Nadal. "I don't think people should ever speak on behalf of others, especially for historically marginalized groups," he says. "Having someone speak on their behalf can be unintentionally dehumanizing." Instead of saying, "You hurt her feelings," he suggests, say, "Here's why I'm offended, upset or hurt."

When you're the microaggressor

Even those of us with the best intentions can inadvertently commit microaggressions, says Vincenzo G. Teran, PsyD, president of the Clinical Psychology of Ethnic Minorities Section of APA's Div. 12 (Society of Clinical Psychology) and a psychologist at Cambridge Health Alliance/Harvard Medical School.

"Committing a microaggression is not indicative that we're bad people," says Teran. "It's more indicative of a society where the dominant world view tends to be Eurocentric, masculine and heterosexual."

Even people who are members of marginalized groups themselves can hurt members of other marginalized groups, says Sue. "Because people of color, for example, don't wield power and privilege, the insults and invalidations they deliver to others are technically not considered microaggressions but expressions of implicit bias," he adds. "On an individual level, nevertheless, they are equally harmful." An African-American lesbian, for instance, might succumb to a common microaggression against people with disabilities. People often assume that people with disabilities are disabled in all aspects of life functioning, Sue points out, which can lead to such scenarios as people raising their voices when speaking to a blind person as if they're also deaf.

What should you do if someone accuses you of a microaggression?

Try not to be defensive, says Teran. Take stock of your feelings, thoughts and behaviors, whether it's fear of appearing racist, anger about being confronted or attempts to minimize the situation. "Keep in mind that the person is taking a risk in sharing this information," he says.

Acknowledge the other person's hurt, apologize and reflect on where the microaggression came from and how you can avoid similar mistakes in the future. Then take responsibility for increasing your understanding of your own privileges and prejudices, Teran says.

Whatever you do, don't fool yourself that you are not doing harm, adds Buchanan. "It's death by a thousand cuts," she says. "All these seemingly small events accumulate over time and can leave you just as bloody as if someone had stabbed you."

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"That's so gay." "You'd be pretty if you lost some weight." Microaggressions-the brief statements or behaviors that, intentionally or not, communicate a negative message about a non-dominant group-are everyday occurrences for many people.

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by Anisha Phillips, Associate (Feminuity)

The issue of appropriation of Black cultural expression has been brought to light in recent years. More people have come to understand why a non-Black person wearing cornrows or dreadlocks is problematic, or why blackface and verbalizing the ' N-word' in songs is harmful. Appropriation causes harm when it perpetuates stereotypes, turns culture into a commodity, and uses historical traditions as a trend, while the originating group continues to experience discrimination for the very same thing.

Language can act in a similar manner. Within any culture, language is the basis for communicating ideas, and plays a role in shaping people's sense of community. Yet, in North American pop culture, Black Vernacular English (BVE) is often used by non-Black people for social capital. Due to its social influence, BVE is often misused out of context in an attempt to be relevant, relatable, or for credibility.

Due to its social influence, BVE is often misused out of context in attempt to be relevant, relatable, or for credibility.

Black Vernacular English, also commonly known as African American Vernacular English (AAVE), is rooted in both African dialects and or Caribbean Creole English varieties (1). These linguistic patterns are a part of a cultural legacy that continues on even after transatlantic slavery. Those who were enslaved invented their own separate version of English to speak to each other forming unity, identity and communication without interference from white enslavers. When BVE is used by non-Black people in verbal dialogue, and on social media, it erases this origin, while commodifying parts of Black culture.

Words such as "lit," "woke," "bae," "ratchet," "sis," "slay, "hella, " or "basic," and phrases such as "straight up," "on fleek," "I feel you," or "turn up," have become common sayings that are often misused or overly emphasized. These words are visible online through reaction GIFs, social media posts, and in journalism to name a few (see image right). BVE is used by companies on social media, and in advertising and marketing as an attempt to appeal to the "younger audience." If many of these words or phrases simply sound like internet or social media lingo, it demonstrates the extent to which the appropriation of BVE by non-Black communities has accelerated exponentially in the age of the internet.

BVE is criticized for not sounding like "proper English." In fact, BVE has long been considered inferior to "standard" English. Raising critical questions about the continued justification of white privilege in our culture. When white and other non-Black people use this terminology to gain social relevance, we are often able to turn it on and off when necessary. We can perform traditionally Black expressions, without having to face the societal and institutional oppression Black people often experience because of them.

While BVE has become a symbol of power for many Black folks, as a sign of continued resistance against cultural erasure, the on-going assumption that it is not "proper English" prompts many Black people to code-switch. Code-switching is commonly defined as "the alternation between two or more languages, dialects, or language registers in the course of a single conversation or exchange," according to Glottopedia. In this case, Black people may code-switch between a more standard English and BVE. This is done because when Black people use BVE, they may be denied jobs, access to institutions of higher education, and/or otherwise judged as speaking in an "uneducated" way. The end result is that Black people regularly have to self-police their use of BVE in order to survive, while non-Black people can toggle back and forth freely without having to worry about the social or economic consequences.

The end result is that Black people regularly have to self-police their use of BVE in order to survive, while non-Black people can toggle back and forth freely without having to worry about the social or economic consequences.

BVE is also used by many non-Black members of the LGBQ+ community, and is often overwritten as "gay slang." However, many terms link back to the foundation of drag, which found its inspiration within the Black community of New York City. Terms like "spilling tea," "yas queen," "throwing shade," or "voguing" were first used in the NYC drag scene, specifically in Black ballroom culture, but were later introduced to mainstream media through shows like Ru Paul's Drag Race, Pose, and Queer Eye. Yet, their use today is used out of context or inaccurately verbalized.

Appearing online, BVE is also often used in reaction GIFs. These GIFs often represent Black women as "sassy" and extravagant, while allowing non-Black users to use these images as an expression or image to complement their words (see example left). GIFs with transcripts become an opportunity for those not fluent in BVE to use the language, such as "hell no," "girl, bye," and "bitch, please." Ultimately, these images are relied upon to perform fury, annoyance, shade, or celebratory moments. Representation matters, and the continual representation of Black people as an image to vocalize these expressions may reinforce stereotypes, while failing to see the terms as more than a "punch line."

This Black History Month, let's take a critical look at words and stereotypical representations of Black people that have become normalized by non-Black folks. We all need to be cognizant of what we share, how we share, and to what extent that sharing dramatizes pre existing racial biases inherited from "real life." So, before you (non-Black folks) use the word "woke" to describe your beliefs around social justice, take a moment to think about the contradiction. If you are really "woke" or alert to injustice, reflect on your privilege in taking from people that continue to be marginalized.

We all need to be cognizant of what we share, how we share, and to what extent that sharing dramatizes pre existing racial biases inherited from "real life."

When non-Black people use BVE it can feed into a culture of appropriation; a culture that continues to take from Black people. Non-Black folks can use BVE or other methods of Black cultural expression like a costume, wearing it when it benefits them and taking it off before retreating back to privilege. Malbroux has four questions she suggests non-Black people ask themselves before using words that have their origins in BVE:

Is it being commercialized for financial gain?

Is the usage performative or tokenizing?

Are you in proximity to the culture that originated the terms?

Are you using the language to "level up" or earn yourself credibility?

(1) This article uses BVE instead of AAVE because not all Black people who use AAVE identify as African American.

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Using Black Vernacular English (BVE) as a Non-Black Person Isn't "Woke" if You Don't Understand the History - Feminuity

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In North America, BVE is often used by non-Black people for social capital, misusing it in attempt to be relevant, relatable, or for credibility. Due to the privilege of "standard English," Black people regularly have to self-police their use of BVE in order to survive, while non-Black people can go

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Blog & Events

July 29, 2020

Summary

Lesbian, gay, bisexual, transgender, queer, and questioning (LGBTQ) youth experience higher rates of mental health challenges compared to their cisgender, straight peers as a result of chronic stressors such as discrimination and victimization (Kann, et al., 2018; Johns, et al., 2019; Meyer, 2003). Pronouns, a way to streamline language, have historically emphasized a binary construction of gender in many languages, including English (Butler, 1999). While many people use a pronoun associated with their sex assigned at birth, gendered pronouns, and the assumptions behind them, may represent a daily stressor for LGBTQ youth, particularly youth who are transgender and nonbinary (TGNB). Affirming LGBTQ youth's gender by using pronouns that align with their gender identity has been shown to improve mental health outcomes. Specifically, The Trevor Project's 2020 National Survey on LGBTQ Youth Mental Health found that TGNB youth who reported having their pronouns respected by all or most of the people in the lives attempted suicide at half the rate of those who did not have their pronouns respected (The Trevor Project, 2020). This brief uses data from the Trevor Project's 2020 National Survey on LGBTQ Youth Mental Health to further explore pronoun usage among LGBTQ youth.

Results

1 in 4 LGBTQ youth use pronouns or pronoun combinations that fall outside of the binary construction of gender. Although 75% of youth use either he/him or she/her exclusively, 25% of LGBTQ youth use they/them exclusively, a combination of he/him, she/her, or they/them, or neopronouns such as ze/zir or fae/faer.

Nearly two-thirds of LGBTQ youth who use pronouns outside of the binary opt to use combinations of he/him, she/her, and they/them. This included pronoun usage such as "she and they" or "he and they," as well as using "she, he, and they" to express the nuances of their gender.

Some LGBTQ youth do use pronouns beyond those already familiar to most people. While 4% of LGBTQ youth reported the use of pronouns such as "ze/zir," "xe/xim," and "fae/faer," or combinations of these terms with other pronouns, 96% of LBGTQ youth in our sample used pronouns that are familiar to most people by using either a combination of he/him, she/her, or they/them or one of these pronoun sets exclusively.

Methodology

A quantitative cross-sectional online survey was used to collect data between December 2019 and March 2020. LGBTQ youth ages 13-24 who resided in the U.S. were recruited via targeted ads on social media. The final analytic sample was 40,001 LGBTQ youth. All youth were asked, "Which pronouns do you currently use? Please select all that apply." Response options included: "she, her, hers"; "he, him, his"; "they, them, theirs"; "ze, zir, zirs"; and "something else (please specify)." Although "ze, zir, zirs" was the only set of neopronouns provided outside of the "something else" category, it was only endorsed exclusively by 1% of the total sample.

Looking Ahead

The results show that although LGBTQ youth are using pronouns in nuanced ways, the majority who use pronouns outside of the gender binary use either familiar pronouns or combinations of these familiar pronouns to express their gender. An individual's pronoun expression, or even the decision to avoid them altogether, is a very important reflection of a person's identity. Respecting pronouns is part of creating a supportive and accepting environment, which impacts well-being and reduces suicide risk (Durwood et al., 2017; The Trevor Project, 2020). The Trevor Project Guide to Becoming an Ally to Transgender and Nonbinary Youth suggests that the best way to confirm a person's pronouns is by asking or by introducing yourself with your pronouns, to give the person an opportunity to share theirs. Parents, other family members, school staff, health professionals, and other individuals in youth's lives can best support youth by asking for and consistently using their pronouns. Affirming gender in school and workplace settings can begin by having a practice of sharing pronouns for everyone and setting the expectation that all individuals will have their pronouns respected by others.

At The Trevor Project, many of the young people we serve and the staff members and volunteers of our organization use pronouns outside of the gender binary to express their gender identities. It is crucial that these pronouns be respected to support LGBTQ individuals. As part of The Trevor Project's mission to end suicide among LGBTQ young people, we prioritize the use of correct pronouns when serving our youth, educating the broader public on ways to use pronouns to affirm an individual's identity, and advocating for gender-affirming policies across the nation.

References

Butler, J. (1990). Gender Trouble: Feminism and the Subversion of Identity. London: Routledge.

Durwood L., McLaughlin K.A., & Olson K.R. (2017). Mental health and self-worth in socially transitioned transgender youth. Journal of the American Academy of Child & Adolescent Psychiatry, 56, 116-123

Johns M.M,. Lowry R., Andrzejewski J., et al. (2019). Transgender Identity and Experiences of Violence Victimization, Substance Use, Suicide Risk, and Sexual Risk Behaviors Among High School Students - 19 States and Large Urban School Districts, 2017. MMWR Morbidity & Mortality Weekly Report, 68, 67-71.

Kann, L., McManus, T., Harris, W.A., Shanklin, S.L., Flint, K.H., Queen, B., et al. (2018). Youth risk behavior surveillance-United States, 2017. Morbidity and Mortality Weekly Report Surveillance Summaries, 67(8), 1-114.

Meyer, I.H. (2003). Prejudice, social stress, and mental health in lesbian, gay, and bisexual populations: conceptual issues and research evidence. Psychological Bulletin, 129(5), 674-697.

The Trevor Project. (2020). National Survey on LGBTQ Mental Health. New York, New York: The Trevor Project.

For more information please contact: [email protected]
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Research Brief: Pronouns Usage Among LGBTQ Youth - The Trevor Project

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Blog & Events July 29, 2020 Lesbian, gay, bisexual, transgender, queer, and questioning (LGBTQ) youth experience higher rates of mental health challenges compared to their cisgender, straight peers as a result of chronic stressors such as discrimination and victimization (Kann, et al., 2018; Johns, et al., 2019; Meyer, 2003).

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Cinco de Mayo (the fifth of May) is not Mexico's Independence Day.

Cinco de Mayo is the day in 1862 when a small, largely outnumbered group of Mexican soldiers took on an invading French army at the Battle of Puebla -and won. General Ignacio Zaragoza and his troops inspired Union soldiers who were fighting in the American Civil War. These Union soldiers celebrated with parades, folklórico dancers, bull fights and traditional music honoring the Mexican soldiers and people.

How things have changed.

Cinco de Mayo morphed into a celebration of Mexican "heritage" that is painfully false and largely publicized through alcohol advertising. Most of the festivities surrounding Cinco de Mayo in the United States are textbook examples of cultural appropriation, relegating the vast history and culture of Mexican people to a few novelty items. Mexican culture cannot be reduced to tacos, oversized sombreros and piñatas.

As educators, we need to do better.

Consider this example that shows how far the celebration of Cinco de Mayo has come from its original purpose of honoring Mexicans. In 2010, several white students decided to wear American flag T-shirts on Cinco de Mayo at a California high school with a history of racial tension between white and Mexican-American students. School officials asked the students to change their shirts, turn them inside out or go home. The students refused, and some of them later sued the school district. The U.S. Ninth Circuit Court of Appeals upheld the school's decision, ruling that the T-shirts were not covered by the free speech protections enjoyed by students and that school officials had reasonable concern to believe that the T-shirts could prompt a "violent disturbance" or "substantial disruption."

This incident makes it clear how, in the United States, Cinco de Mayo has become politicized and promotes a misunderstanding of the day that pits Mexico against the United States, feeding an "us versus them" mentality. Turning the day into an overt show of American pride is inflammatory, given the history of how the United States acquired Mexican lands following the U.S.-Mexican War.

Let's change the narrative on Cinco de Mayo and Mexico by teaching our students the facts.

Teach them what Cinco de Mayo is-and what it is not. Teach them the difference between cultural appropriation and cultural appreciation. They need to know where the line is. Cultural appropriation occurs when a person or other entity-a sports franchise, for example-claims as their own an aspect of a culture that does not belong to them. Doing so can, knowingly or unknowingly, deny the authenticity of that culture, particularly if it belongs to a marginalized group, and it can send harmful messages rooted in misinformation, prejudice and stereotypes.

Teach them about the Grito de Dolores (Cry of Dolores) and how Mexico asserted its independence on September 16, 1810. Teach them about Mexico's ancient civilizations, including those that built enormous pyramids and used hieroglyphs to create calendars. Teach them about the long history of struggle in Mexico, a country that has been at war many times to protect its land and its people from conquistadors and the politics of Manifest Destiny. Teach your students about the rich, multifaceted culture that thrives in the different regions of Mexico, and the scientists, activists, artists and change makers who hail from this country.

As Cinco de Mayo becomes more and more commercialized in the United States, we run the risk of deeply engraining negative and false images into our national conscience. Instead, teach your students the real, rich history of Mexico. And leave the fake mustaches and maracas out of it.
Mascareñaz is the director of Equity Affairs for Wake County Public Schools and a former teaching and learning specialist for Teaching Tolerance.

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Cinco de Mayo (the fifth of May) is not Mexico's Independence Day. Cinco de Mayo is the day in 1862 when a small, largely outnumbered group of Mexican soldiers took on an invading French army at the Battle of Puebla -and won.