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My definition of leadership for social justice is a process by which an individual and/or community advocates for and implements transformative, intentional, research-based strategies that are inclusive, hope-focused, and collaborative in order to disrupt the status quo and effect change for marginalized groups of people.

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The first part of my definition of leadership for social justice incorporates transformative, intentional, research-based strategies. The role of leadership in issues of social justice must be transformative rather than only transactional or transformational in order to maximize chances for successful implementation of strategies and obtaining desired, just outcomes for social change.

Research indicates that transformational leadership in schools has a very strong and direct effect on teaching and learning (Peters, 2010).  The resulting direct and indirect influence transformational leadership has on worker motivation, satisfaction, and organizational commitment are essential to helping  build the type of supportive school environment needed for effective social justice leadership and for managing an effective learning community.  Transformative leadership extends this role with a distinct focus on social change and morally just leadership.  As Shields notes,
'...transformative educational leaders must be able to work from within dominant social formations to exercise effective oppositional power, to resist courageously, and to be activists and voices for change and transformation" (2010, p. 570).

The role of social justice leadership must also be intentional and research-based.  Characteristics of this role include expending a significant amount of time and energy to be visionary, think long term, and to attempt to create systems that will survive the leader (Gardner, 2000).  This requires intentionality of purpose and goals despite frequently changing conditions and in opposition to cultural political rhetoric and "common sense" thinking.  Leaders of social justice must utilize research-based, inclusive approaches and informed practices that counter the hegemonic curriculum reflective of the dominant groups' values about knowledge (Kelsey, Campuzano, & Lopez, 2015).

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Dr. Cornel West reminds us of the very important distinction between words and action and what it really means to be a person of integrity in this timeless quote.

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Dr. Cornel West reminds us of the very important distinction between words and action and what it really means to be a person of integrity in this timeless quote.

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In my definition, social justice leadership must also be hope-focused and collaborative in order to encourage and support critical inquiry and reflect the needs of all, not just the dominant group.  If social justice leadership does not nurture the inquiry and reflective thinking of all those in the learning community, how can it be successful? In their list of five special characteristics of various definitions of social justice leadership, Dantley & Tillman note a "moral obligation to articulate a counterhegemonic vision or narrative of hope regarding education” (2010, p. 23).

Indeed, hope, along with a community of collaboration, is a core part of transformative leadership. In her definition, Shields notes, "Transformative leadership begins with questions of justice and democracy; it critiques inequitable practices and offers the promise not only of greater individual achievement but of a better life lived in common with others" (2010, p. 559).  In order to achieve this, collaboration with community stakeholders, especially parents, is critical.  This means working to engage parents of all backgrounds and groups and actively working to redefine what parent engagement really means.  Too often it is narrowly defined with actions valued only by the dominant group (Cooper, 2010).

In order to instill true community membership, social justice leadership must be inclusive of all and reflective of collaborative efforts.  The journey for social justice is not an easy one, and the trademark battle fatigue can be exhausting.  Hope is the fuel to carry on and continue the fight for all.

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One major role of leadership in issues of social justice in my definition is to disrupt the status quo.  It is through challenging the system reflecting only the dominant values that space can be made for morally just social change to occur.

For example, in one case study, Shields describes the factors in successful leadership efforts by noting, "...careful and consistent deconstruction of old knowledge frameworks that perpetuated deficit thinking and inequity and their replacement with new frameworks of inclusion and equity that undergirded the continuous improvement mentality" (Shields, 2010, pp. 576-577).  Current frameworks of knowledge must be broken down so that equitable, inclusive frameworks can be implemented. Without change, the system will continue to foster prejudice, discrimination, and bias that is detrimental to having morally just learning environments.

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The following two websites offer resources and research-based information about the gender spectrum. 

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The following two websites offer resources and research-based information about the gender spectrum. 

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http://sitn.hms.harvard.edu/flash/2016/gender-lines-science-transgender-identity/
https://www.genderspectrum.org/

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In this video by author Robin DiAngelo, specific examples for disrupting the way white people think about race are shared.

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In this video by author Robin DiAngelo, specific examples for disrupting the way white people think about race are shared.

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Author Robin DiAngelo: Debunking the most common myths white people tell about race

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Robin DiAngelo, author of "White Fragility," unpacks common excuses white people make about race-and how to address them.

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This video by Dr. Meghan Burke of Illinois Wesleyan University offers a research based explanation of how disregarding race does not lead to racial equality.

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This video by Dr. Meghan Burke of Illinois Wesleyan University offers a research based explanation of how disregarding race does not lead to racial equality.

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An Illinois Wesleyan University professor of sociology, Meghan Burke, says fighting against racism requires more than simply ignoring race.

Burke's latest book "Colorblind Racism" argues that the well-intentioned trend of "colorblindness," or disregarding the importance of an individual's race, does not lead to racial equality.

"The way I like to talk about colorblind racism is that it reflects a belief that racism is a thing of the past, and that any way we might understand what is clearly demonstrated perpetual persistent racial inequality in the United States is either explained by individual merits or lack thereof. Or what I say is what we imagine to be true about our own or each other's cultures," said Burke.

Rugged individualism is an attribute many if not most Americans see as the core of the country's identity. That is, anyone who works hard enough can achieve nearly anything. Burke said that is a cherished ideal and society would be served well if merit, talent, and hard work was the only thing that mattered when advancing in society.

"I think for many white folks, it's easy for us to assume that that indeed is all that is going on in shaping our successes or lack thereof," said Burke. "What we're less able to see for a variety of reasons are the ongoing realities of racial privileges, and the ways that our long history of overt and covert racism has shaped society in a way where individualism is simply not the only way we can understand how and why we still have segregated communities and persistent disparities in just about any measure of social outcomes in the United States."

She said in a way, people don't want to let go of the ideal that individuals alone are responsible for their success, and conversations stall when that becomes the only "common-sense" way of understanding persistent racism.

She also pointed to how covert racism is not a new phenomenon. For example, neighborhoods in the 1950s and 60s would often cite lower property values as a reason to exclude especially blacks. Burke said another example of colorblind racism dates to the late 1880's and early 1900s.

"An example I often use with my students is the 1924 Immigration Act when we made a law that we were going to restrict immigration to the United States based on a flat percentage (2 percent) of any of the immigrants that were in the country in the 1880 census. That looks fair on the surface, but what makes that colorblind racism is that by the 1920s there was such extreme anxiety about a certain group of immigrants, in particular Asians and those from southern and eastern Europe. In the 1880 census, we had far higher numbers of western and northern European immigrants. So what that did by allowing an allegedly even percentage of immigrants in a 'colorblind fashion' really helped us to institutionalize racial preferences for immigrants from northern and western Europe," said Burke.

Read: more desirable Europeans.

In addition to housing and immigration, institutionalized racism in the United States has manifested itself in policing, education, and voting. Somewhat surprisingly health care is not immune to colorblind racism. Burke said unevenness in availability to seek quality care was one example. That is, those with jobs that don't allow access to either affordable or quality health care.

"There's also plenty of well-meaning medical practitioners who still carry assumptions about even things like pain tolerance," said Burke. "There have been studies that indicate doctors, nurses and other professionals may assume black folks have a higher pain threshold and may be less likely to trust their own narratives about their bodies and the pain they're experiencing. It can often carry with it assumptions about behaviors that may signal healthy or unhealthy behavior and willingness to be able to provide certain kinds of care and response to that."

Colorblind racism acknowledges the stickiness of how white privilege continues to permeate most American institutions. But what is the motivation for those who benefit from that privilege to help tear down walls that prevent marginalized groups from accessing "the American dream?"

"That's a great question and in some ways I'm spoiled," said Burke. "The shortest amount of time I have is three full days to work with students. I write books about this I get to spend years on. But I think in passing conversations it's more challenging."

The question also signals racial apathy, that is since it doesn't affect someone personally, why should they care.

"I think that is beginning to be a harder position to hold as movements do the good work of helping us recognize the realities of ongoing racism and bias," said Burke. "Seeing it as a life and death matter for example as the Black Lives Matter groups have done, and movements long before it also have. I think we have to be able to recognize people's shared humanity and the common goals many of us have across the political spectrum. And to speak to peoples best selves and the people they want and need to be. This is what makes society complicated as society is never going to be uniform."

Burke's book "Colorblind Racism" is available in print and e-book formats and other websites. There is a community event planned related to the book at the Normal Public Library on April 1. It's co-sponsored by Not In Our Town and the Black Lives Matter Book Club.
WGLT depends on financial support from users to bring you stories and interviews like this one. As someone who values experienced, knowledgeable, and award-winning journalists covering meaningful stories in Central Illinois, please consider making a contribution.

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IWU Professor: Disregarding Race Doesn't Lead To Racial Equality

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An Illinois Wesleyan University professor of sociology, Meghan Burke, says fighting against racism requires more than simply ignoring race. Burke's latest book "Colorblind Racism" argues that the well-intentioned trend of "colorblindness," or disregarding the importance of an individual's race, does not lead to racial equality.

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The high school students in this video give me great hope.  Imagine if every school district taught racial literacy?

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The high school students in this video give me great hope.  Imagine if every school district taught racial literacy?

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Priya Vulchi and Winona Guo: What it takes to be racially literate

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Over the last year, Priya Vulchi and Winona Guo traveled to all 50 US states, collecting personal stories about race and intersectionality. Now they're on a mission to equip every American with the tools to understand, navigate and improve a world structured by racial division.

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Cooper, C.W. (2010). Educational leaders as cultural workers: Engaging families and school communities through transformative leadership. In S.D. Horsford (Ed.), New Perspectives in Educational Leadership: Exploring Social, Political, and Community Contexts and Meaning (pp. 173-195). New York, NY: Peter Lang.

Dantley, M, E. & Tillman, L, C. (2010). Social justice and moral transformative leadership. In C. Marshall & M. Oliva (Eds.), Leadership for Social Justice: Making Revolution in Education (2nd ed.) (pp. 19-34). Boston, MA: Allyn and Bacon.

Gardner, J. W. (2000). The nature of leadership. In M. Fullan (Ed.), The Jossey-Bass reader on educational leadership (pp. 3-12). San Francisco, CA: Jossey-Bass.

Kelsey, I. Campuzano, C., & Lopez, F. (2015). Inclusive leadership and English learners. In G. Theoharis & M. Scanlan (Eds.), Leadership for increasingly diverse Schools (pp.59-81). New York, NY: Routledge.

Peters, A.L. (2010). Rethinking transformational leadership in schools: The influence of people, place, and process on leadership practice. In S.D. Horsford (Ed.), New Perspectives in Educational Leadership: Exploring Social, Political, and Community Contexts and Meaning (pp. 29-46). New York, NY: Peter Lang.

Shields, C.M. (2010). Transformative leadership: Working for equity in diverse contexts. Educational Administration Quarterly, 46, 558-589.