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LGBTQ workplace discrimination involves treating any employee unfavorably based on their actual or perceived sexual orientation or gender identity. For employees, this type of discrimination can lead to a mix of feelings, and affect a worker’s ability to do their job effectively. In some cases, LGBTQ discrimination has even resulted in physical violence. That's why we wanted to create a guide that looks deeper into the impact of LGBTQ workplace discrimination, and how to educate workers on preventing and handling these situations.

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Guide to Handling LGBTQ+ Discrimination in the Workplace

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Learn more about how you can prevent discrimination against LGBTQIA+ people in the workplace and what to do if you're a victim of discrimination.

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109+ Must-Know Workplace Diversity Statistics [2023]

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109+ Must-Know Workplace Diversity Statistics [2023]

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Diversity, equity, and inclusion (DEI) has become increasingly important to corporate culture. How diverse a company is speaks of its gender, racial, demographic, and cultural tolerance - all of which play into the employer brand, company culture, and employee experience.

We've aggregated the most recent and insightful workplace diversity statistics that, we believe, business leaders should be aware of in 2023. This snapshot of where the U.S. and global workforce stands regarding diversity will serve to point out where your organization can improve its DEI efforts.

The Top 10 U.S. Workplace Diversity Statistics and Facts

As of 2022, the U.S. labor force is 77% white, 12.6% Black or African American, 18.5% Hispanic or Latino, and 6.7% Asian, according to the Bureau of Labor Statistics (BLS).

Women make up 46.8% of the U.S. civilian labor force. This includes women who are employed or actively seeking employment.

We have a new record of female CEOs. As of January 2023, there are 53 female CEOs employed at Fortune 500 companies. This number is up from 41 in June of 2021 and only 2 in 2002.

The new high for female CEOs still only translates to 10.6% representation at the top of the country's biggest public businesses.

Looking at the S&P500, women are even less represented. As of February 2023, women hold 41 of CEO positions at these companies. That translates to 8.2% representation.

In the U.S. 4.5% of the population identifies as LGBT (lesbian, gay, bisexual, or transgender) according to MAP. That constitutes an estimated 11 million LGBT people.

Of this group, 88% are employed.

Anti-LGBT bias is highly prevalent in the workplace and creates massive hurdles in the day-to-day. Research suggests that nearly 50% of LGBT workers remain closeted at work and fear being stereotyped or jeopardizing professional connections.‍

Data from 2018 to 2020 shows that companies where over 30% of board seats were occupied by women delivered higher year-over-year revenue in comparison to less gender-diverse companies.

Companies with 30% or more board seats occupied by non-white directors also delivered higher year-over-year revenue in comparison to companies with less than 20% of the board occupied by non-white directors.

Diverse and inclusive organizations outperform their competition on key HR metrics. Companies with inclusive cultures have 22% lower turnover rates, 22% greater productivity scores, and 83% higher engagement scores (in the case of millennial workers).

Statistics that Show the Benefits of Diversity for Companies

According to a 2020 survey by Glassdoor, 76% of employees and job seekers in the United States say that a diverse and inclusive workplace is important to them when evaluating job offers.

However, another Glassdoor survey unveiled that 42% of employees have experienced racism in the workplace, which is certain to negatively affect employee experience and retention- bad news for your bottom line.

McKinsey reports that 3 in 20 LGBTQ women and 6 in 20 LGBTQ men are afraid their orientation will affect their career advancement.

With diversity leadership teams on the rise, companies are likely to make better DEI decisions. And with a growing number of DEI hiring tools available, companies have no excuse not to bolster their diversity, equity, and inclusion efforts.

Making a case for corporate diversity is best seen as a cautionary warning of what would happen if leadership ignores its importance to workers.

Although cultural and racial statistics in the workplace seem to favor White workers in terms of representation, it is in line with population data according to the U.S Census Bureau, if you go on "White alone" data, which includes the White Hispanic and Latino population.

Unfortunately, the figures get skewed when it comes to executive teams. Of the Fortune 500 companies, only 6 have a CEO that is black.

According to a report by Catalyst, the proportion of women in senior management roles globally is 31%- the highest ever recorded.

As of January 2022, women held 29.9% of senior management roles in S&P 500 companies in the United States.

The report also shows that women held 28.8% of executive-level management positions and 35.4% of mid-level management positions.

Shockingly, 78% of employees who responded to a 2013 Harvard Business Review study said they work at organizations that lack diversity in leadership positions.

While diversity is a much greater priority to companies in 2023, the past decade has not solved all issues concerning leadership diversity.

Despite being the largest minority group only 20 Latino or Hispanic professionals served as chief executive officers (CEOs) in 2021.

Asian Americans, who comprised 5.9% of the U.S. population at the time, had the most representation at the CEO level of any minority group. 40 during 2021 and 41 the year before.

Leadership diversity is on the rise, albeit a slow process. The graph below shows a consistent upward trend in African American, Asian American, and Latin and Hispanic leadership since the early 2000's

Statistics on Diversity in Corporate Leadership

It's one thing to have a diverse workforce, but quite another to have diverse leadership. Organizations where workers can see their gender, race, orientation or culture represented in leadership trust the organization's decision-making. These organizations are psychologically safe, and benefit from the various viewpoints diversity brings.

According to the 2021 Women in the Workplace report by LeanIn.Org and McKinsey, women account for 41% of all manager-level positions in corporate America.

Additionally, only 27% of senior vice president roles, 21% of C-suite positions were held by women.

Although projections say that the Caucasian population in the U.S. will decline significantly over the next 4 decades (see below), it is currently a predominantly white nation.

America is a religiously diverse country, dominated by a 70% share of people who identify as Christian.

Of these people, 40% identify as White Christians and more than one-quarter identify as a Christian person of color.

23% of American people are religiously unaffiliated, and a mere 5% are practicing or identify as a practitioner of a non-Christian religion.

According to Pew research, 82% of Americans have experienced or seen discrimination against a person of the Islamic faith.

One would think religious discrimination decreases as information and attitudes progress, but the opposite is true in reported anti-semitic behavior. Comparing statistics from 2016, when 44% of surveyed Americans said they believe Jewish people are discriminated against "some of the time" or "a lot", we see an increase to 64% of Americans reporting this behavior.

It is unclear whether the reported increase is influenced by a lower threshold of what people consider to be discriminatory behavior or not.

Sage Journals also reports uptake in religious discrimination in the American workplace. According to their research, there was a 73% increase in charges of religion-based workplace discrimination between 1992 (the inception year of the Equal Employment Opportunity Commission), and 2020.

This is especially concerning the minor fluctuation the same time period saw in other forms of discrimination: Sexual discrimination decreased by 1.8%, and racial discrimination decreased by 25% according to the dataset.

In 2021, the share of the U.S. civilian labor force that is foreign-born returned to its pre-pandemic level of 17.4%, up from 17% in 2020.

Nearly half of the foreign-born labor force is made of Hispanic people while Asians account for 25%.

The largest segment of immigrant workers, 35%, worked in management, business, science, and the arts.

23% of immigrant workers are employed in the service industries.

Generational diversity is when different generations are represented in the workplace. This means Baby Boomers, Generation X, Millennials, and Gen Z should ideally have members at various levels of seniority within the organization.

Millennials currently make up the largest segment of the U.S. workforce. It is predicted that this generation will see 74% representation by 2025.

12.6% of the current U.S. workforce identify as Black or African American according to the latest BLS data. There are however industries where Black representation is significantly more than this median.

Healthcare support occupations, for example, have an average of 25.8% Black representation, the highest segment being nursing assistants (36%).

The most outlying occupation we could identify is postal service clerks which are Black in 40.4% of cases.

Asian people, who make up 6.7% of the U.S. labor force are also disproportionately represented in some factions. Computer and mathematical occupations are held by Asian workers in 22.3% of cases. The highest segment percentage here is under software developers (36.4%).

The most outlying occupation we could identify is manicurists and pedicurists of which 65.4% are Asian.

Hispanic and Latino workers, who make up 18.5% of the U.S. labor force are significantly overrepresented in interpretation and translation services (35.8%), service occupations (26.3%), food preparation (28.1%), construction (40.3% average), and various cleaning and maintenance occupations, the average of which comes to 40.4% representation.

According to 2021 data from Gallup, American people identifying as Democrats or that are leaning Democratic constitute 46% of adults. This is slightly more than the 43% of adults who identified as Republicans or leaned toward Republican support.

Despite a reputation for being conservative, the Wall Street banks are highly politically diverse with almost all firms hovering around a 50/50 split between Democratic and Republican support.

U.S. tech companies have the least political diversity- varying between 0% and 30% conservative support.

By comparison, the 2022 Women in the Workplace report shows 40% female representation at the managerial level. A slight step down.

An increase is however evident in C-suite positions. 2022 saw 26% of C-level posts in the U.S. held by women, which is still a fraction of the 74% of C-level positions held by men.

The report also showed that 86 women are promoted to a managerial role for every 100 men promoted to that level, and as a result men significantly outnumber women in managerial positions, causing the "broken rung" in female career growth.

In 2021, the median weekly earnings of full-time working women equaled 83.1% of the median weekly earnings by full-time working men.

An employee prevention survey ran in 2021 among over 12,000 employees around the world revealed that 49% of workers believe their organization is "very" or "extremely" diverse.

In the same study, 44% of respondents said their teams are "very" or "extremely" diverse, and 36% said leadership at their organization is "very" or "extremely" diverse.

Alarmingly, racial, gender, and other microaggressions are still common in the U.S., UK, Canada, and Australia- some of the world's leading economies.

In the UK, for example, 51% of workers who fall into an ethnic minority group reported suffering a microaggression in the workplace during 2021.

In the U.S. 46% of minority workers reported microaggressions while 42% of Canadian and 36% of Australian minority groups experienced these common discriminations that generally stem from unconscious bias.

It's no surprise then that, according to a 2022 report released by the International Labour Organization, one-in-four people do not feel valued at work.

The report, aggregated from over 12,000 survey responses, points to a common trend- of those who do feel included at work, the greater share are in more senior (managerial and executive) roles.

Data from McKinsey shows that companies that champion diversity have a 25% higher chance of financially outperforming those that don't. Having a dedicated diversity leader on the C-suite payroll ensures that funding and effort are a reality and not just an empty promise.

Companies with highly diverse teams earn 2.5 times higher cash flow per employee.

Inclusive teams have also been found to be more productive than teams who are not inclusive. The difference in productivity is reported to be over 35%.

According to research published by McKinsey, companies in the top quartile for gender diversity are 25% more likely to have above-average profitability than companies in the bottom quartile.

The report also found that companies with high ethnic and cultural diversity are 36% more likely to have above-average profitability than companies in the bottom quartile.

The trend carries through to leadership. A study by the Boston Consulting Group found that companies with more diverse management teams have 19% higher revenue due to innovation.

In the study companies with above-average diversity produced a greater proportion of revenue from innovation. In these companies, 45% of total revenue came from innovation. This is compared to companies with below-average diversity where 26% of revenue came from innovation.

Glassdoor reports that 72% of employees and job seekers say they would consider leaving their current job for one with a more inclusive culture.

ADP reports that employees who are satisfied with their organization's commitment to diversity and inclusion are twice as engaged as dissatisfied employees.

They also highlight research showing employees at diverse and inclusive organizations work 12% harder, are 19% more likely to stay longer with the organization, and collaborate 57% more effectively with peers.

The engagement incited by prioritizing diversity is imperative to success. Engaged employees deliver 57% more effort than uncommitted ones, and businesses with diverse teams tend to see greater engagement, innovation, and productivity.

Despite this, 41% of managers and leaders say they're "too busy" to implement diversity initiatives or hire diverse employees in their company.

Women of color (including Latino and Hispanic women) are by far the most underrepresented group in leadership. This group comprised 20.3% of the United States population in 2021, but their presence gets harshly diminished in corporate leadership.

The Women in the Workplace reports show that women of color that hold C-suite positions grew from 4% in 2021 to 5% in 2022.

A lack of female leadership is not unique to the U.S.

The 2021 Global Gender Gap Report by the World Economic Forum found that on average, only 26.5% of managerial positions in the world are held by women.

It also reports that, internationally, only 22.6% of board seats are held by women, and just 16.9% of executive committee positions are held by women.

The 2022 report shows more promising data, between 2021 and 2022 the share of women in senior, legislative, and managerial roles increased by 5.4 percentage points.

The report also notes that the top 10 economies have closed at least 80% of their gender gaps with Iceland leading the global ranking at 90.8% gender parity.

The racial landscape in the U.S. is set to look very different in the coming years. This is because racial diversity is on the rise.

People in the Baby Boomers generation are around 75% white.

Millennials, the largest generation group in the country, are approximately 56% white.

Millennials are also the most religiously diverse generation in the current U.S. workforce as shown in the breakdown below.

Important Statistics by Diversity Type

In a 2021 study about inclusive companies, Zoom Video Communications was ranked the highest company for diversity and inclusion among the leading U.S. tech firms, according to source's sentiment analysis.

The ranking is based on a 0 to 10 scale on which Zoom scored 9.46.

At the bottom of the list for diversity and inclusion were Uber, Amazon, and PayPal with a scoreof 4 or below.

How diverse a tech company is matters greatly in establishing a positive employer brand. 73% of female and 58% of male tech workers say an employer's reputation regarding diversity, equity, and inclusion is "extremely", "moderately", or "somewhat" influential in their decision to work there.

Statistics About Gender Diversity in the Workplace (International and U.S. based)

Most active physicians are White men and more nursing and rehabilitative positions are held by women. People of color are still vastly underrepresented in healthcare.

Only an approximate 5% of physicians identify as Black or African-American.

Less than 6% of physicians in the U.S. health sector identify as Hispanic.

28% of physicians and surgeons in the United States are immigrants, with doctors from India and China making up the largest groups.

Some healthcare professions, such as nursing, physical therapy, and occupational therapy, are female-dominated. 91% of nurse practitioners and nurse midwives are female, but only 25% of this group identify as non-white.

Statistics About Racial Diversity in the Workplace

Finance is known for its leaky pipeline of female representation. Although entry-level positions in finance are held by women 52% of the time, female representation falls drastically throughout the ranks.

Women of color are 80% less represented in the C-suite than in entry-level positions.

64% of financial-services C-suite executives are White men, and 23% are White women.

By comparison, a mere 9% of C-suite positions in finance are held by men of color and 4% by women of color.

More than half of people who took part in a Glassdoor survey mentioned previously think their company should be doing more to increase diversity among its workforce. This belief was especially prevalent in respondents that belong to under-represented groups.

71% of Black employees and 72% of Hispanic employees said their employer should be doing more to increase the diversity within the company. By comparison, 58% of white employees shared this sentiment.

Publishing false or inflated information about diversity at a company does not serve anyone's employer brand. Jobseekers trust social proof more than recruitment marketing with 66% of job seekers turning to employee reviews to understand what diversity and inclusion really look like at a company.

By comparison 19% of job seekers and employees trust senior leaders to convey this information truthfully, 9% turn to the company's website, and 6% trust recruiters.

White employees are more likely to believe a company prioritizes diversity. According to Glassdoor data, this group gave a significantly higher rating for their company's DEI practices (3.74 stars out of 5) than African American employees (3.49 stars out of 5).

According to Harvard Business Review, 60% of organizations report that they have a DEI strategy in place.

Of these companies, only 26% said they have gender representation goals, and 16% have race representation goals.

28% of companies hold their C-Suite executives accountable for progress regarding their strategic DEI goals.

Furthermore, 23% of companies hold C-Suite leadership accountable for pay equity, 12% look to them to drive gender diversity, and 5% are held accountable for racial and ethnic diversity.

Of the C-level executives in companies that say they prioritize diversity, 7% are held accountable for gender diversity in promotions, and 5% are held accountable for racial and ethnic diversity in promotions.

The report also notes that a mere 12% of DEI leaders have a team under them dedicated to DEI work.

Furthermore, only 9% of companies have a DEI leader who is at the same level as other executives.

To quote the report, "These data help us understand why so many organizations may be experiencing stalled DEI progress in the face of what they believe is an otherwise strong strategy."

Statistics About Religious Diversity in the Workplace

According to the Harvard Business Report cited above, more than 90% of companies collect gender data in their HRIS (Human Resources Information System).

Of the companies surveyed, 88% also collect race and ethnicity data in this way.

Most organizations are tracking this information in their talent pipelines as well by using ATS software. 75% of companies collect gender data and 69% collect race and ethnicity data in their hiring pipeline.

While capturing this diversity data allows for representation to form part of organizational analytics, it is underutilized. Of the companies surveyed, 52% of companies analyze employee attrition by gender, and 40% by race and ethnicity.

These companies look at promotion and inward mobility data by gender in 46% percent of cases, and by race and ethnicity in 33% of cases.

Diversity in hiring outcomes is tracked by 40% of companies according to gender, and 31% of companies according to race and ethnicity.

Despite having freedom of religion, the U.S. does struggle with religious intolerance.

Statistics About Cultural Diversity in the Workplace

Naturally, being from a different country means people have different backgrounds, views, and practices, even if they are of the same race, generation, and religion. Knowing the importance of diversity and tolerance, U.S. companies must be aware of how immigrant employees experience their working environment.

Statistics About Age and Generation Diversity in the Workplace

Generational diversity has immense benefits for a company. Age-diverse teams make better decisions than a uni-generational counterpart. This benefit stems from being able to tap into institutional experience, and current innovation.

Statistics About Political Diversity in the Workplace

Global Workforce Diversity Statistics

Why Workplace Diversity Matters

Statistics About How Workplace Diversity Affects Profitability

Statistics About How Workplace Diversity Affects Employee Experience

The Future of Workplace Diversity

Workplace Diversity Statistics by Industry

Workplace Diversity in Technology

Workplace Diversity in Healthcare

Workplace Diversity in Finance

Statistics on Diversity and Inclusion Efforts

HR Tech's Place in Creating a Diverse Workplace

What can Employers Do to Improve Workplace Diversity?

Given the degree to which workers prioritize diversity, equity, and inclusion at work, companies risk hemorrhaging top talent and profits unless they prioritize it as well.

Luckily there are many tools available to aid in the task of creating a DEI-focused working environment.

With a sensible plan in place to action diversity and inclusion efforts, and treat employees with sensitivity, companies will not only improve the employee experience they offer, but also their employer brand and reputation as a modern, inclusive place to work.

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109+ Must-Know Workplace Diversity Statistics [2023] - SSR

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The workplace statistics around diversity, equity, and inclusion business leaders must be aware of.

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Australia’s Gender Pay Gap – Breaking Down the Numbers

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Australia’s Gender Pay Gap – Breaking Down the Numbers

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Australia's Gender Pay Gap - Breaking Down the Numbers [Interactive Infographic]

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Australia's Gender Pay Gap - Breaking Down the Numbers [Interactive Infographic] Mind the (gender) gap! View our interactive infographic for a breakdown on Australia's gender wage gap.

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Inclusion has been a key consideration of Bristol + Bath Creative R+D since its inception. Evident in many of the works and collaborations across the 5-year programme. We wanted to explore how we could codify and share the knowledge, learning and ideas of inclusion practice, and make this accessible to the wider sector.

Born from insights from Inclusion Action Researchers, Inclusion Fellows, real-world case studies and Inclusion expertise - below we offer a framework to guide projects in increasing equity within a project, asking where change can come from, whatever stage they're in.

The Inclusion Framework for Change Includes:

This gives you a first glimpse into the framework and process. A perfect place to start and to share with teams.

This is a guided document to support delivering this framework. Complete with workshop suggestions, prompts, and resources.

Resources

Within both documents, there are links to worksheets, inspiration cards, and inclusion examples.

Feedback

This has been an iterative and collaborative process, and we'd love that to continue. We welcome feedback, or thoughts if you've used any of these offerings. Please complete our feedback form which only takes 3 minutes.

Usage

We are happy for you to use the Inclusion Framework for Change provided that you agree to Creative Commons 'Attribution-ShareAlike'. By "Inclusion Framework for Change" we mean the framework shared here and developed by Watershed, Plot and Jazlyn Pinckney (supported by Bristol+Bath Creative R+D) and all materials relating to it.

Please familiarise yourself with the terms of the Creative Commons licence and let us know if you have any queries regarding your acceptance of it before using the Inclusion Framework for Change. The terms of the Creative Commons licence state (amongst other things) that:

You are free to copy and redistribute the material in any medium or format and adapt, remix, transform, and build upon the material) for any purpose, even commercially.

In return you must credit Watershed, Plot, Jazlyn Pinckney and Bristol+Bath Creative R+D, provide a link to the licence and indicate if you have made any changes to the Inclusion Framework for Change.

Attribution may be made in any reasonable manner, but not in any way that suggests that the creators or supported endorse you, your company (if any) or your use of the Inclusion Framework for Change. We suggest that you state: 'Our work draws on the Inclusion Framework for Change' with our logos (available on request) and a link to the licence.

If you remix, transform, or build upon the Inclusion Framework for Change, you must also use and distribute your contributions applying the terms of the licence.

In allowing you to use the Inclusion Framework for Change we are not responsible or liable for it or any derivation from it in any way. We also have template contracts, agendas and briefs which we may be able to share with you if helpful. Alternatively if you would like to work with us on your idea, we are always open to a conversation.

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Introducing: Inclusion Framework For Change - Bristol + Bath Creative R&D

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Launching, the Inclusion Framework for Change! Which guides projects in increasing equity within a project, whatever stage they're in. Creating an accessible approach to inclusion the framework can be adapted for all businesses.

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DiverseSci, includes a set of online resources and practical tools, a LinkedIn Group and a bimonthly Community of Practice for building a more equitable, diverse and inclusive org: https://www.diversci.eu/

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DiverseSci, includes a set of online resources and practical tools, a LinkedIn Group and a bimonthly Community of Practice for building a more equitable, diverse and inclusive org: https://www.diversci.eu/

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Diversci | Start your journey to a more diverse, inclusive and equitable organisation

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Are you and your institution really equitable, inclusive and diverse? How to do better?

Tools

To make things easier we structured the work on diversity, equity and inclusion into five transversal pillars: Access, Content, Partners, Staff and Strategy. None of these pillars can exist without the others. As an individual you can make the difference, regardless your position is in your organisation, so look out for our hands-on tools.

Upcoming events

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See all events

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Tools To make things easier we structured the work on diversity, equity and inclusion into five transversal pillars: Access, Content, Partners, Staff and Strategy. None of these pillars can exist without the others. As an individual you can make the difference, regardless your position is in your organisation, so look out for our hands-on tools.

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Microsoft Word - Civil Society Futures - Let's talk about race _031218.docx

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Bristol Uni public engagement team and PERFORM brought early career researchers (ECRs) together with performers, teachers and secondary school students to develop performance-based activities that explored Responsible Research and Innovation (RRI) and the human dimension of science.

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Bristol Uni public engagement team and PERFORM brought early career researchers (ECRs) together with performers, teachers and secondary school students to develop performance-based activities that explored Responsible Research and Innovation (RRI) and the human dimension of science.

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Researchers toolkit v2 – Perform (perform-research.eu)

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(260) Franz Fanon - YouTube
Author of the 'Wretched of the Earth'- The Wretched of the Earth - Wikipedia

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The Wretched of the Earth ( French: Les Damnés de la Terre) is a 1961 book by the psychiatrist Frantz Fanon, in which the author provides a psychological and psychiatric analysis of the dehumanizing effects of colonization upon the individual and the nation, and discusses the broader social, cultural, and political implications inherent to establishing a social movement for the decolonization of a person and of a people. The French-language title derives from the opening lyrics of " The Internationale".

Through critiques of nationalism and of imperialism, Fanon presents a discussion of personal and societal mental health, a discussion of how the use of language (vocabulary) is applied to the establishment of imperialist identities, such as colonizer and colonized, to teach and psychologically mold the native and the colonist into their respective roles as slave and master and a discussion of the role of the intellectual in a revolution. Fanon proposes that revolutionaries should seek the help of the lumpenproletariat to provide the force required to effect the expulsion of the colonists. In traditional Marxist theory, the lumpenproletariat are the lowest, most degraded stratum of the proletariat-especially criminals, vagrants and the unemployed-people who lack the class consciousness to participate in the anti-colonial revolution.

Fanon applies the term lumpenproletariat to the colonial subjects who are not involved in industrial production, especially the peasantry, because, unlike the urban proletariat (the working class), the lumpenproletariat have sufficient intellectual independence from the dominant ideology of the colonial ruling class, readily to grasp that they can revolt against the colonial status quo and so decolonize their nation. One of the essays included in The Wretched of the Earth is "On National Culture", in which Fanon highlights the necessity for each generation to discover its mission and to fight for it.

"On Violence"

The first section is entitled "On Violence". It is a detailed explanation of violence in relation to both the colonial world and the process of decolonization. Fanon begins with the premise that decolonization is, by definition, a violent process without exception. The object of that process is the eventual replacement of one group of humans with another, and that process is only complete when the transition is total. This conception of decolonization is based on Fanon's construction of the colonial world. Through his observations, he concluded that all colonial structures are actually nested societies which are not complementary. He uses Aristotelian logic in that the colony followed the "principle of reciprocal exclusivity". Based on this conclusion, Fanon characterizes the assessment of the native population by the settler class as dehumanizing. The settlers literally do not see the natives as members of the same species. The natives are incapable of ethics and thereby are the embodiment of absolute evil (p. 32) as opposed to the Christian settlers who are forces of good. This is a crucial point for Fanon because it explains two phenomena that occur in the colonial world. The first is the idea that decolonization is the replacement of one population by another, and the second is that since the native knows that they are not animals, they immediately develop a feeling of rebellion against the settler.

One of the temporary consequences of colonization that Fanon talks about is division of the native into three groups. The first is the native worker who is valued by the settler for their labor. The second group is what he calls the "colonized intellectual" (p. 47). These are, by western standards, the more educated members of the native group who are in many ways recruited by the settler to be spokespeople for their views. The settlers had "implanted in the minds of the colonized intellectual that the essential qualities remain eternal in spite of the blunders men may make: the essential qualities of the West, of course" (p. 36); these intellectuals were "ready to defend the Graeco-Latin pedestal" (p. 36) against all foes, settler or native. The third group described by Fanon are the lumpenproletariat. This group is described in Marxism as the poorest class; those who are outside of the system because they have so little. This group is often dismissed by Marxists as unable to assist in the organizing of the workers, but Fanon sees them differently. For him, the lumpenproletariat will be the first to discover violence in the face of the settler (p. 47).

Fanon is not wholly understanding of the native. He refers to the native as containing his aggressiveness through the terrifying myths which are so frequently found in underdeveloped communities (p. 43). This characterization in many ways is a holdover from Fanon's schooling in France.[citation needed ]

Once the idea of revolution is accepted by the native, Fanon describes the process by which it is debated, adjusted, and finally implemented. According to Fanon, the revolution begins as an idea of total systematic change, and through the actual application to real world situations is watered down until it becomes a small shift of power within the existing system. "[The] pacifists and legalists ... put bluntly enough the demand ... 'Give us more power'" (46), but the "native intellectual has clothed his aggressiveness in his barely veiled desire to assimilate himself to the colonial world" (47). The colonialist bourgeoisie offers non-violence and then compromise as further ways out of the violence of decolonization; these too are mechanisms to blunt and degrade the movement. An example of this is the newly independent Republic of Gabon which gained independence from France in 1960 and afterward, the new president, Léon M'ba said "Gabon is independent, but between Gabon and France nothing has changed; everything goes on as before" (quoted in Wretched of the Earth, p. 52). For Fanon, this is the perfect example of a decolonization movement which has been enfeebled by the tentativeness of its leaders. To fight this, "The newly independent Third World countries are urged not to emulate the decadent societies of the West (or East), but to chart a new path in defining human and international relationship" (Fairchild, 2010, p. 194).

In this essay Fanon describes many aspects of the violence and response to violence necessary for total decolonization. He also offers cautions about several different approaches to that violence.

"On National Culture"

In the essay, "On National Culture" published in The Wretched of the Earth, Fanon sets out to define how a national culture can emerge among the formerly and, at the time of its release in 1961, still-colonized nations of Africa. Rather than depending on an orientalized, fetishized understanding of precolonial history, Fanon argues a national culture should be built on the material resistance of a people against colonial domination. Fanon narrates the essay with reference to what he calls the 'colonized intellectual'.

The return to precolonial history

For Fanon, colonizers attempt to write the precolonial history of a colonized people as one of "barbarism, degradation, and bestiality" in order to justify the supremacy of Western civilization. To upset the supremacy of the colonial society, writes Fanon, the colonized intellectual feels the need to return to their so-called 'barbaric' culture, to prove its existence and its value in relation to the West.

Fanon suggests colonized intellectuals often fall into the trap of trying to prove the existence of a common African or 'Negro' culture. This is a dead end, according to Fanon, because it was originally the colonists who essentialized all peoples in Africa as 'Negro', without considering distinct national cultures and histories. This points to what Fanon sees as one of the limitations of the Négritude movement. In articulating a continental identity, based on the colonial category of the 'Negro', Fanon argues "the men who set out to embody it realized that every culture is first and foremost national".

An attempt among colonized intellectuals to 'return' to the nation's precolonial culture is then ultimately an unfruitful pursuit, according to Fanon. Rather than a culture, the intellectual emphasizes traditions, costumes, and clichés, which romanticize history in a similar way as the colonist would. The desire to reconsider the nation's pre-colonial history, even if it results in orientalized clichés, still marks an important turn according to Fanon, since by rejecting the normalized eurocentrism of colonial thought, these intellectuals provide a "radical condemnation" of the larger colonial enterprise. This radical condemnation attains its full meaning when we consider that the "final aim of colonization", according to Fanon, "was to convince the indigenous population that it would save them from darkness". A persistent refusal among Indigenous peoples to admonish national traditions in the face of colonial rule, according to Fanon, is a demonstration of nationhood, but one that holds on to a fixed idea of the nation as something of the past, a corpse.

Struggle as the site of national culture

Ultimately, Fanon argues the colonized intellectual will have to realize that a national culture is not a historical reality waiting to be uncovered in a return to pre-colonial history and tradition, but is already existing in the present national reality. National struggle and national culture then become inextricably linked in Fanon's analysis. To struggle for national liberation is to struggle for the terrain whereby a culture can grow, since Fanon concludes a national culture cannot exist under conditions of colonial domination.

A decisive turn in the development of the colonized intellectual is when they stop addressing the oppressor in their work and begin addressing their own people. This often produces what Fanon calls "combat literature", a writing that calls upon the people to undertake the struggle against the colonial oppressor. This change is reflected in all modes of artistic expression among the colonized nation, from literature, to pottery, to ceramics, and oral story-telling. Fanon specifically uses the example of Algerian storytellers changing the content and narration of their traditional stories to reflect the present moment of struggle against French colonial rule. He also considers the bebop jazz movement in America as a similar turn, whereby black jazz musicians began to delink themselves from the image imposed on them by a white-Southern imaginary. Whereas the common trope of African-American jazz musicians was, according to Fanon, "an old 'Negro', five whiskeys under his belt, bemoaning his misfortune", bebop was full of an energy and dynamism that resisted and undermined the common racist trope.

For Fanon, national culture is then intimately tied to the struggle for the nation itself, the act of living and engaging with the present reality that gives birth to the range of cultural productions. This might be best summarized in Fanon's idea of replacing the 'concept' with the 'muscle'. Fanon is suggesting that the actual practice and exercise of decolonization, rather than decolonization as an academic pursuit, is what forms the basis of a national culture.

Towards an international consciousness

Concluding the essay, Fanon is careful to point out that building a national culture is not an end to itself, but a 'stage' towards a larger international solidarity. The struggle for national culture induces a break from the inferior status that was imposed on the nation by the process of colonization, which in turn produces a 'national consciousness'. This national consciousness, born of struggle undertaken by the people, represents the highest form of national culture, according to Fanon. Through this process, the liberated nation emerges as an equal player on the international stage, where an international consciousness can discover and advance a set of universalizing values.

In his preface to the 1961 edition of The Wretched of the Earth, Jean-Paul Sartre supported Frantz Fanon's advocacy of violence by the colonized people against the colonizer, as necessary for their mental health and political liberation; Sartre later applied that introduction in Colonialism and Neocolonialism (1964), a politico-philosophic critique of France's Algerian colonialism. The political focus derives from the first chapter of the book, "On Violence", wherein Fanon indicts colonialism and its post-colonial legacies, for which violence is a means of catharsis and liberation from being a colonial subject.

In the foreword to the 2004 edition of The Wretched of the Earth, Homi K. Bhabha criticized Sartre's introduction, stating that it limits the reader's approach to the book to focus on its promotion of violent resistance to oppression. After 1967, in the wake of Sartre's support for Israel in the Six-Day War, the introduction by Sartre was removed from new editions by Fanon's widow, Josie. Interviewed in 1978 at Howard University, she said, "when Israel declared war on the Arab countries, there was a great pro-Zionist movement in favor of Israel among western (French) intellectuals. Sartre took part in this movement. He signed petitions favoring Israel. I felt that his pro-Zionist attitudes were incompatible with Fanon's work". Anthony Elliott writes that The Wretched of the Earth is a "seminal" work.

Fanon's writing on culture has inspired much of the contemporary postcolonial discussions on the role of the national culture in liberation struggles and decolonization. In particular, Robert J. C. Young partially credits Fanon for inspiring an interest about the way the individual human experience and cultural identity are produced in postcolonial writing. Fanon's theorizing of national culture as first and foremost a struggle to overthrow colonial rule was a radical departure from other considerations of culture that took a more historical and ethnographic view.

Some theorists working in postcolonial studies have criticized Fanon's commitment to the nation as reflective of an essentialist and authoritarian tendency in his writing. In response to "On National Culture", Christopher L. Miller, professor of African American studies and French at Yale University, faults Fanon for viewing the nation as the unquestioned site of anti-colonial resistance, since national borders were imposed on African peoples during the Scramble for Africa. According to Miller, the lack of attention to the imposition and artificiality of national borders in Africa overlooks the cultural and linguistic differences of each country that make theorizing a unified national culture, as Fanon does, problematic. Miller also criticizes Fanon for following much of "post-Enlightenment Western thought" by treating particular or local histories as subordinate to the universal or global struggle of the nation.

Neil Lazarus, professor at Warwick University, has suggested that Fanon's "On National Culture" overemphasizes a sense of unified political consciousness onto the peasantry in their struggle to overthrow colonial systems of power. In particular, Lazarus argues that the idea of a 'national consciousness' does not align with the history of the Algerian Revolution, in which Fanon was highly involved, since when the country gained independence in 1962 after an 8-year liberation war, the population was largely demobilized. In Lazarus' view, the peasant militancy in Fanon's analysis becomes the exact justification for his theory, yet does not necessarily exist in the material sense.

In the foreword to the 2004 edition of Wretched of the Earth, Homi K. Bhabha also pointed to some of the dangers of Fanon's analysis in "On National Culture". He wrote that Fanon's dedication to a national consciousness can be read as a "deeply troubling" demand for cultural homogeneity and the collapse of difference. Bhabha, however, suggests Fanon's vision is one of strategy and any focus on the homogeneity of the nation should not be interpreted as "narrow-minded nationalism", but an attempt to break the imposed Cold War era binaries of capitalism vs. socialism or East vs. West.

Strategic essentialism

Some scholars have noted the similarities between Fanon's conception of national culture and strategic essentialism. Strategic essentialism is a popular concept in postcolonial studies, which was coined by Gayatri Chakravorty Spivak in the 1980s. The concept acknowledges the impossibility of defining a set of essential attributes to a group or identity, while also acknowledging the importance of some kind of essentialism in order to mobilize for political action. This resonates with Fanon's argument in 'On National Culture', since any essentialism of national cultural identity was basically a strategic step towards overcoming the assimilation of colonialism, and building an international consciousness where binaries of colonized and colonizer were dissolved.

Relationship to the Négritude movement

"On National Culture" is also a notable reflection on Fanon's complex history with the Négritude movement. Aimé Césaire, Fanon's teacher and an important source of intellectual inspiration throughout his career, was the co-founder of the movement. While Fanon's thinking often intersected with figures associated with Négritude, including a commitment to rid humanism of its racist elements and a general dedication to Pan-Africanism in various forms, "On National Culture" was rather critical of the Négritude movement especially considering its historical context. The last section of the essay was initially drafted as a speech for the Second Congress of Black Writers and Artists in Rome: "The Unity and Responsibilities of African Negro Culture" (1959). The problems and solutions presented by the congress, inspired as they were by the movement, often revolved around the presumption that a unified African Negro culture existed. Alioune Diop, speaking as one of the key figures of the movement at the conference, said Négritude intended to enliven black culture with qualities indigenous to African history, but made no mention of a material struggle or a nationalist dimension. Meanwhile, throughout the essay, Fanon stressed the cultural differences between African nations and the particular struggles black populations were facing, which required material resistance on a national level. In a portion of the essay written after he delivered the speech at the conference, Fanon was especially critical of prominent Négritude writers and politicians Jacques Rabemananjara and Léopold Sédar Senghor, who called for black cultural unity yet opposed Algeria's bid for independence at the United Nations.

in Sinhala by Richard Vijayasiri, Mihithalaye Asaranayo

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The Wretched of the Earth ( French: Les Damnés de la Terre) is a 1961 book by the psychiatrist Frantz Fanon, in which the author provides a psychological and psychiatric analysis of the dehumanizing effects of colonization upon the individual and the nation, and discusses the broader social, cultural, and political implications inherent to establishing a social movement for the decolonization of a person and of a people.

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(260) Edward Said - Framed: The Politics of Stereotypes in News - YouTube
Author of Orientalism Orientalism (book) - Wikipedia

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Orientalism is a 1978 book by Edward W. Said, in which the author establishes the term " Orientalism" as a critical concept to describe the West's commonly contemptuous depiction and portrayal of The East, i.e. the Orient. Societies and peoples of the Orient are those who inhabit the places of Asia, North Africa, and the Middle East. Said argues that Orientalism, in the sense of the Western scholarship about the Eastern World, is inextricably tied to the imperialist societies who produced it, which makes much Orientalist work inherently political and servile to power.

According to Said, in the Middle East, the social, economic, and cultural practices of the ruling Arab elites indicate they are imperial satraps who have internalized a romanticized version of Arab Culture created by French, British and later, American, Orientalists. Examples used in the book include critical analyses of the colonial literature of Joseph Conrad,[verification needed ] which conflates a people, a time, and a place into one narrative of an incident and adventure in an exotic land.

Through the critical application of post-structuralism in its scholarship, Orientalism influenced the development of literary theory, cultural criticism, and the field of Middle Eastern studies, especially with regard to how academics practice their intellectual inquiries when examining, describing, and explaining the Middle East. Moreover, the scope of Said's scholarship established Orientalism as a foundational text in the field of postcolonial studies, by denoting and examining the connotations of Orientalism, and the history of a given country's post-colonial period.

As a public intellectual, Edward Said debated historians and scholars of area studies, notably, historian Bernard Lewis, who described the thesis of Orientalism as " anti-Western." For subsequent editions of Orientalism, Said wrote an Afterword (1995) and a Preface (2003) addressing discussions of the book as cultural criticism.

"Orientalism"

The term orientalism denotes the exaggeration of difference, the presumption of Western superiority, and the application of clichéd analytical models for perceiving the " Oriental world". This intellectual tradition is the background for Said's presentation of Orientalism as a European viewpoint reflecting a contrived Manichean duality.

As such, Orientalism is the pivotal source of the inaccurate cultural representations that form the foundations of Western thought and perception of the Eastern world, specifically in relation to the Middle East region.

Said distinguishes between at least three separate but interrelated meanings of the term:

1. an academic tradition or field;

2. a worldview, representation, and "style of thought based upon an ontological and epistemological distinction made between 'the Orient' and (most of the time) 'the Occident';" and

3. as a powerful political instrument of domination.

In other words, Said had in mind the "Occidental" (or Western) views of eastern cultures that mirrored the prejudices and ideologies that the colonial experience of Western individuals was shaded by. Said's work drew attention to the obsession of Western writers with women and their role in the preservation (or destruction) of so-called cultural mores, viewing them as either "pristine" (redeemed) or "contaminated" (fallen).

According to an article published by The New Criterion, the principal characteristic of Orientalism is a "subtle and persistent Eurocentric prejudice against Arab-Islamic peoples and their culture," which derives from Western images of what is Oriental (i.e., cultural representations) that reduce the Orient to the fictional essences of "Oriental peoples" and "the places of the Orient;" such representations dominate the discourse of Western peoples with and about non-Western peoples.[citation needed ]

In practice, the imperial and colonial enterprises of the West are facilitated by collaborating régimes of Europeanized Arab élites who have internalized the fictional, and romanticized representations of Arabic culture. The idea of the "Orient" was conceptualized by French and English Orientalists during the 18th century, and was eventually adopted in the 20th century by American Orientalists. As such, Orientalist stereotypes of the cultures of the Eastern world have served, and continue to serve, as implicit justifications for the colonial ambitions and the imperial endeavors of the U.S. and the European powers. In that vein, about contemporary Orientalist stereotypes of Arabs and Muslims, Said states:

So far as the United States seems to be concerned, it is only a slight overstatement to say that Moslems and Arabs are essentially seen as either oil suppliers or potential terrorists. Very little of the detail, the human density, the passion of Arab-Moslem life has entered the awareness of even those people whose profession it is to report the Arab world. What we have, instead, is a series of crude, essentialized caricatures of the Islamic world, presented in such a way as to make that world vulnerable to military aggression.

Moving from the assertion that 'pure knowledge' is simply not possible (as all forms of knowledge are inevitably influenced by ideological standpoints), Said sought to explain the connection between ideology and literature. He argued that "Orientalism is not a mere political subject or field that is reflected passively by culture, scholarship, or institutions," but rather "a distribution of geopolitical awareness into aesthetic, scholarly, economic, sociological, historical, and philological texts." European literature for Said carried, actualised, and propelled Orientalist notions forward and constantly reinforced them. Put differently, literature produced by Europeans made possible the domination of the people of the 'East' because of the Orientalist discourse embedded within these texts. Literature here is understood as a kind of carrier and distributor of ideology.

He underscored again and again the importance of understanding the intimate relationship between knowledge and power, declaring: "If the knowledge of Orientalism has any meaning, it is in being a reminder of the seductive degradation of knowledge, of any knowledge, anywhere, at any time."

Orientalism (1978) proposes that much of the Western study of Islamic civilization was an exercise in political intellectualism; a psychological exercise in the self-affirmation of " European identity"; not an objective exercise of intellectual enquiry and the academic study of Eastern cultures. Therefore, Orientalism was a method of practical and cultural discrimination that was applied to non-European societies and peoples in order to establish European imperial domination. In justification of empire, the Orientalist claims to know more-essential and definitive knowledge-about the Orient than do the Orientals.

One of the main themes of Said's critique is that the representations of the Orient as "different" from the West are based entirely on accounts taken from textual sources, many of them produced by Westerners. Modern on-the-ground reality is heavily discounted such that the Orient is implicitly disregarded as incapable or not credible to describe itself.

I doubt if it is controversial, for example, to say that an Englishman in India, or Egypt, in the later nineteenth century, took an interest in those countries, which was never far from their status, in his mind, as British colonies. To say this may seem quite different from saying that all academic knowledge about India and Egypt is somehow tinged and impressed with, violated by, the gross political fact-and yet that is what I am saying in this study of Orientalism.

The notion of cultural representations as a means for domination and control would remain a central feature of Said's critical approach proposed in Orientalism. Towards the end of his life for instance, Said argued that while representations are essential for the function of human life and societies-as essential as language itself-what must cease are representations that are authoritatively repressive, because they do not provide any real possibilities for those being represented to intervene in this process.

The alternative to an exclusionary representational system for Said would be one that is "participatory and collaborative, non-coercive, rather than imposed," yet he recognised the extreme difficulty involved in bringing about such an alternative. Difficult because advances in the "electronic transfer of images" is increasing media concentration in the hands of powerful, transnational conglomerates. This concentration is of such great magnitude that 'dependent societies' situated outside of the "central metropolitan zones" are greatly reliant upon these systems of representation for information about themselves - otherwise known as self-knowledge. For Said, this process of gaining self-knowledge by peripheral societies is insidious, because the system upon which they rely is presented as natural and real, such that it becomes practically unassailable.

The Sea Battle at Salamis (1868) envisages the Graeco-Persian Wars as an East-West clash of civilisations

The Reception of the Ambassadors in Damascus (1511) depicts the "Arabic culture" of 16th-century Syria as part of a "romanticized" Orient

Said said that the Western world sought to dominate the Eastern world for more than 2,000 years, since Classical antiquity (8th c. BC - AD 6th c.), the time of the play The Persians (472 BC), by Aeschylus, which celebrates a Greek victory (Battle of Salamis, 480 BC) against the Persians in the course of the Persian Wars (499-449 BC)-imperial conflict between the Greek West and the Persian East. Europe's long, military domination of Asia ( empire and hegemony) made unreliable most Western texts about the Eastern world, because of the implicit cultural bias that permeates most Orientalism, which was not recognized by most Western scholars.

In the course of empire, after the physical-and-political conquest, there followed the intellectual conquest of a people, whereby Western scholars appropriated for themselves (as European intellectual property) the interpretation and translation of Oriental languages, and the critical study of the cultures and histories of the Oriental world. In that way, by using Orientalism as the intellectual norm for cultural judgement, Europeans wrote the history of Asia, and invented the "exotic East" and the "inscrutable Orient", which are cultural representations of peoples and things considered inferior to the peoples and things of the West.

The contemporary, historical impact of Orientalism was in explaining the how? and the why? of imperial impotence; in the 1970s, to journalists, academics, and Orientalists, the Yom Kippur war (6-25 October 1973) and the OPEC petroleum embargo (October 1973 - March 1974) were recent modern history. The Western world had been surprised, by the pro-active and decisive actions of non-Western peoples, whom the ideology of Orientalism had defined as essentially weak societies and impotent countries. The geopolitical reality of their actions, of military and economic warfare, voided the fictional nature of Orientalist representations, attitudes, and opinions about the non-Western Other self.

The Eastern world depicted in The Snake Charmer (1880), by Jean-Léon Gérôme, illustrates the sensuous beauty and cultural mystery of the fiction that is "the exotic Orient"

The greatest intellectual impact of Orientalism (1978) was upon the fields of literary theory, cultural studies, history, and human geography, by way of which originated the field of Post-colonial studies. Edward Said's method of post-structuralist analysis derived from the analytic techniques of Jacques Derrida and Michel Foucault; and the perspectives to Orientalism presented by Abdul Latif Tibawi, Anouar Abdel-Malek, Maxime Rodinson, and Richard William Southern.

As a work of cultural criticism, Orientalism (1978) is a foundational document in the field of postcolonialism, providing a framework and method of analysis to answer the how? and the why? of the cultural representations of "Orientals," " The Orient," and " The Eastern world," as presented in the mass-media of the Western world.

Postcolonial theory studies the power and continued dominance of Western ways of intellectual enquiry, as well as the production of knowledge in the academic, intellectual, and cultural spheres of decolonised countries. Said's survey concentrated upon the British and the French varieties of Orientalism that supported the British Empire and the French Empire as commercial enterprises constructed from colonialism, and gave perfunctory coverage, discussion, and analyses of German Orientalist scholarship.

Such disproportional investigation provoked criticism from opponents and embarrassment for supporters of Said, who, in "Orientalism Reconsidered" (1985), said that no single opponent provided a rationale, by which limited coverage of German Orientalism limits either the scholarly value or the practical application of Orientalism as a cultural study. In the Afterword to the 1995 edition of Orientalism, Said presented follow-up refutations of the criticisms that the Orientalist and historian Bernard Lewis made against the book's first edition (1978).

The philosopher and theorist Gayatri Chakravorty Spivak wrote the essay "Can the Subaltern Speak?" which also is a foundational post-colonialism document

In the fields of literary criticism and of cultural studies, the notable Indian scholars of postcolonialism were Gayatri Chakravorty Spivak ( In Other Worlds: Essays in Cultural Politics, 1987), whose essay " Can the Subaltern Speak?" (1988) also became a foundational text of postcolonial culture studies; Homi K. Bhabha ( Nation and Narration, 1990); Ronald Inden ( Imagining India, 1990); Gyan Prakash ("Writing Post-Orientalist Histories of the Third World: Perspectives from Indian Historiography", 1990); Nicholas Dirks ( Castes of Mind, 2001); and Hamid Dabashi (Iran: A People Interrupted, 2007).

In White Mythologies: Writing History and the West (1990), Robert J. C. Young reports post-colonial explanations of the "How?" and the "Why?" of the nature of the post-colonial world, the peoples, and their discontents; which verify the efficacy of the critical method applied in Orientalism (1978), especially in the field of Middle Eastern studies.

In the late 1970s, the survey range of Orientalism (1978) did not include the genre of Orientalist painting or any other visual arts, despite the book-cover featuring a detail-image of The Snake Charmer (1880), a popular, 19th-century Orientalist painting-to which the writer Linda Nochlin applied Said's method of critical analysis "with uneven results." In the field of epistemological studies, Orientalism is an extended application of methods of critical analysis developed by the philosopher Michel Foucault. Anthropologist Talal Asad said that the book Orientalism is:

not only a catalogue of Western prejudices about and misrepresentations of Arabs and Muslims" ... [but an investigation and analysis of the] authoritative structure of Orientalist discourse-the closed, self-evident, self-confirming character of that distinctive discourse, which is reproduced, again and again, through scholarly texts, travelogues, literary works of imagination, and the obiter dicta of public men-of-affairs.

Historian Gyan Prakash said that Orientalism describes how "the hallowed image of the Orientalist, as an austere figure, unconcerned with the world and immersed in the mystery of foreign scripts and languages, has acquired a dark hue as the murky business of ruling other peoples, now forms the essential and enabling background of his or her scholarship" about the Orient; without colonial imperialism, there would be no Orientalism.

In Eastern Europe, Milica Bakić-Hayden developed the concept of Nesting Orientalisms (1992), based upon and derived from the work of the historian Larry Wolff ( Inventing Eastern Europe: The Map of Civilization on the Mind of the Enlightenment, 1994), and the ideas Said presents in Orientalism (1978).

Bulgarian historian Maria Todorova (Imagining the Balkans, 1997) presented her ethnologic concept of Nesting Balkanisms ( Ethnologia Balkanica,1997), which is thematically extended and theoretically derived from Bakić-Hayden's Nesting Orientalisms.

Despite the book's wide-ranging influence, some have taken issue with the arguments and assumptions of Orientalism. Critics include Albert Hourani (A History of the Arab Peoples, 1991), Robert Graham Irwin (For Lust of Knowing: The Orientalists and their Enemies, 2006), Nikki Keddie ( An Islamic Response to Imperialism, 1968), and Bernard Lewis ("The Question of Orientalism", Islam and the West, 1993).

In a review of a book by Ibn Warraq, American classicist Bruce Thornton dismissed Orientalism as an "incoherent amalgam of dubious postmodern theory, sentimental Third Worldism, glaring historical errors, and Western guilt". Likewise, in the preface paragraphs of a book-review article "Enough Said" (2007), about Dangerous Knowledge (2007), which is the American title for British-published For Lust of Knowing: The Orientalists and Their Enemies by Robert Irwin, Martin Kramer criticized what he said was the way Said turned the term "Orientalism" into a pejorative, saying "In a semantic sleight of hand, Said appropriated the term "Orientalism", as a label for the ideological prejudice he described, thereby, neatly implicating the scholars who called themselves Orientalists."

Ernest Gellner argued that the political and military power of the Ottoman Empire (pictured) as a threat to Europe undermined Said's argument that the West had dominated the East for 2,000 years

Ernest Gellner, in his book review titled "The Mightier Pen? Edward Said and the Double Standards of Inside-out Colonialism: a review of Culture and Imperialism, by Edward Said" (1993), says that Said's contention of Western domination of the Eastern world for more than 2,000 years was unsupportable, because, until the late 17th century, the Ottoman Empire (1299-1923) was a realistic military, cultural, and religious threat to (Western) Europe.

In "Disraeli as an Orientalist: The Polemical Errors of Edward Said" (2005), Mark Proudman noted incorrect 19th-century history in Orientalism, that the geographic extent of the British Empire was not from Egypt to India in the 1880s, because the Ottoman Empire and the Persian Empire in that time intervened between those poles of empire. Moreover, at the zenith of the imperial era, European colonial power in the Eastern world never was absolute, it was relative and much dependent upon local collaborators -princes, rajahs, and warlords-who nonetheless often subverted the imperial and hegemonic aims of the colonialist power.

In For Lust of Knowing: The Orientalists and Their Enemies (2006), Robert Irwin says that Said's concentrating the scope of Orientalism to the Middle East, especially Palestine and Egypt, was a mistake, because the Mandate of Palestine (1920-1948) and British Egypt (1882-1956) were only under direct European control for a short time, in the late 19th and early 20th centuries; thus they are poor examples for Said's theory of Western cultural imperialism. That Orientalism should have concentrated upon noteworthy examples of imperialism and cultural hegemony, such as the British colony of India (1858-1947) and Russian colonies in Asia (1721-1917), but he did not, because, as a public intellectual, Edward Said was more interested in making political points about the politics of the Middle East, in general, and of Palestine, in particular. Moreover, that by unduly concentrating on British and French Orientalism, Said ignored the domination of 19th century Oriental studies by German and Hungarian academics and intellectuals, whose countries did not possess colonies in the East. He frankly states that the "book seems to me to be a work of malignant charlatanry in which it is hard to distinguish honest mistakes from wilful misrepresentations."

Irwin's book was later reviewed by Amir Taheri, writing in Asharq Al-Awsat. He listed certain factual and editing errors, and noted a number of prominent Orientalists were left unmentioned, but says that he believes it to be "the most complete account of Orientalism from the emergence of its modern version in the 19th century to the present day." He also describes it as "a highly enjoyable read both for the specialist and the broadly interested reader."

American scholar of religion Jason Ānanda Josephson has argued that data from Japan complicates Said's thesis about Orientalism as a field linked to imperial power. Not only did Europeans study Japan without any hope of colonizing it, but Japanese academics played a prominent role as informants and interlocutors in this academic discipline, providing information both on their own practices and history and on the history of China. Moreover, Josephson has documented that European conferences on East Asia predate European conferences on the Middle East described by Said, necessitating an alternative chronology of Western academic interest in the Orient.

In the article "Said's Splash" (2001), Martin Kramer says that, fifteen years after the publication of Orientalism (1978), UCLA historian Nikki Keddie (whom Said praised in Covering Islam, 1981) who originally had praised Orientalism as an "important, and, in many ways, positive" book, had changed her mind. In Approaches to the History of the Middle East (1994), Keddie criticises Said's work on Orientalism, for the unfortunate consequences upon her profession as an historian:

I think that there has been a tendency in the Middle East field to adopt the word "orientalism" as a generalized swear-word, essentially referring to people who take the "wrong" position on the Arab-Israeli dispute, or to people who are judged too "conservative". It has nothing to do with whether they are good or not good in their disciplines. So, "orientalism", for many people, is a word that substitutes for thought and enables people to dismiss certain scholars and their works. I think that is too bad. It may not have been what Edward Said meant at all, but the term has become a kind of slogan.

In the article, "Edward Said's Shadowy Legacy" (2008), Robert Irwin says that Said ineffectively distinguished among writers of different centuries and genres of Orientalist literature. That the disparate examples, such as the German poet Johann Wolfgang von Goethe (1749-1832) who never travelled to the Orient; the French novelist Gustave Flaubert (1821-1880) who briefly toured Egypt; the French Orientalist Ernest Renan (1823-1892), whose anti-Semitism voided his work; and the British Arabist Edward William Lane (1801-1876), who compiled the Arabic-English Lexicon (1863-93)-did not constitute a comprehensive scope of investigation or critical comparison. In that vein, in Defending the West: A Critique of Edward Said's Orientalism (2007), Ibn Warraq earlier had said that in Orientalism (1978) Said had constructed a binary-opposite representation, a fictional European stereotype that would counter-weigh the Oriental stereotype. Being European is the only common trait among such a temporally and stylistically disparate group of literary Orientalists.

In The Asiatic Society of Bengal and the Discovery of India's Past (1988), O. P. Kejariwal says that with the creation of a monolithic Occidentalism to oppose the Orientalism of Western discourse with the Eastern world, Said had failed to distinguish between the paradigms of Romanticism and the Enlightenment, and ignored the differences among Orientalists; and that he failed to acknowledge the positive contributions of Orientalists who sought kinship, between the worlds of the East and the West, rather than to create an artificial "difference" of cultural inferiority and superiority; such a man was William Jones (1746-1794), the British philologist-lexicographer who proposed that Indo-European languages are interrelated.

In the essay "The Debate About 'Orientalism'", Harry Oldmeadow says that "Said's treatment of Orientalism, particularly the assertion of the necessary nexus with imperialism, is over-stated and unbalanced." He objected to Said's view that Western Orientalists were projecting upon the "artificial screen" called 'the East' or 'the Orient', but that such projection was only a small part of the relationship. That Said failed to adequately distinguish between the genuine experiences of the Orient and the cultural projections of Westerners. He further criticized Said for using reductionist models of religion and spirituality, that are based on " Marxist/ Foucauldian/ psychoanalytic thought."

Several scholars have critiqued Orientalism and Said's embrace of the cultural turn as a means of explaining colonialism. Vivek Chibber has highlighted how Orientalism argues that orientalist discourse was both a cause and an effect of colonialism - that on the one hand, orientalist scholarship (described by Said as "manifest orientalism") developed from the eighteenth century as a means of justifying the process of imperialist expansion, whilst on the other, a deeply ingrained tradition of broader orientalist depictions of the East stretching back to the classical era (which Said labelled "latent orientalism") played a role in creating the conditions for the launching of colonial projects. Whilst the first claim had previously been made by anti-colonial thinkers, the latter was novel.

In the years after Orientalism was published, Said's arguments were critiqued by Sadiq Jalal al-Azm and Aijaz Ahmad. In 1981 Al-Azm suggested that conceiving of orientalism as "the natural product of an ancient and almost irresistible European bent of mind to misrepresent the realities of other cultures, peoples, and their languages, in favour of Occidental self-affirmation" served to reinforce the essentialism that was at the heart of orientalism, rather than challenging it, i.e. that the West is inherently incapable of understanding the East. Just over ten years later Ahmad raised two criticisms of Said's assertions: firstly, that according to Said orientalist views were so pervasive that he did not differentiate critics of colonialism such as Karl Marx from supporters of imperialism, despite the role of Marxists in anti-colonial struggles across the world, and secondly that Said's suggestion of cultural causes for imperialism displaced older Marxist, nationalist and liberal analyses based on the interests of economic classes, nations and individuals in favour of a " Clash of Civilizations" thesis.

More recently, Chibber has pointed out that essentialist and ethnocentric portrayals of foreign cultures can be found in pre-colonial Eastern civilisations as well: whilst Said acknowledged that "all cultures impose corrections upon raw reality", Chibber has argued that this fact weakens the contention that such essentialism was itself a cause of colonialism, since the latter was practiced by a relatively small number of mostly Western European countries. Regarding a weaker interpretation of Said's thesis - that latent orientalism was a necessary but not sufficient prerequisite for colonialism - Chibber contends that economic and political factors are universally accepted as contributory causes of colonialism, that these in themselves would generate pressure for arguments to legitimise imperial projects, and therefore a case cannot be made that pre-existing latent orientalism was indispensable for the rise of colonialism.

In the sociological article, "Review: Who is Afraid of Edward Said?" (1999) Biswamoy Pati said that in making ethnicity and cultural background the tests of moral authority and intellectual objectivity in studying the Oriental world, Said drew attention to his personal identity as a Palestinian and as a subaltern of the British Empire, in the Near East. Therefore, from the perspective of the Orientalist academic, Said's personal background might, arguably, exclude him from writing about the Oriental world, hindered by an upper-class birth, an Anglophone upbringing, a British-school education in Cairo, residency in the U.S., a university-professor job; and categorical statements, such as: "any and all representations...are embedded, first, in the language, and then, in the culture, institutions, and political ambience of the representer...[the cultural representations are] interwoven with a great many other things, besides 'the Truth', which is, itself, a representation."

Hence, in the article "Orients and Occidents: Colonial Discourse Theory and the Historiography of the British Empire", D.A. Washbrook said that Said and his academic cohort indulge in excessive cultural relativism, which intellectual excess traps them in a "web of solipsism," which limits conversation exclusively to "cultural representations" and to denying the existence of any objective truth. That Said and his followers fail to distinguish between the types and degrees of Orientalism represented by the news media and popular culture (e.g., the Orientalism of the film Indiana Jones and the Temple of Doom, 1984), and heavy academic Orientalism about the language and literature, history and culture of the peoples of the Eastern world.

In the article "Orientalism Now" (1995), historian Gyan Prakash says that Edward Said had explored fields of Orientalism already surveyed by his predecessors and contemporaries, such as V. G. Kiernan, Bernard S. Cohn, and Anwar Abdel Malek, who also had studied, reported, and interpreted the social relationship that makes the practice of imperialism intellectually, psychologically, and ethically feasible; that is, the relationship between European imperial rule and European representations of the non-European Other self, the colonised people. That, as an academic investigator, Said already had been preceded in the critical analysis of the production of Orientalist knowledge and about Western methods of Orientalist scholarship, because, in the 18th century, " Abd al-Rahman al-Jabarti [1753-1825], the Egyptian chronicler, and a witness to Napoleon's invasion of Egypt in 1798, for example, had no doubt that the expedition was as much an epistemological as military conquest". Nonetheless, George Landow, of Brown University, who criticized Said's scholarship and contested his conclusions, acknowledged that Orientalism is a major work of cultural criticism.

In October 2003, one month after the death of Edward Said, the Lebanese newspaper recognized the intellectual import of the book, saying "Everyone agrees that Said's work was a work of fiction designed to derail Western civilisation" and that "U.S. Middle Eastern Studies were taken over, by Edward Said's postcolonial studies paradigm."

Balagangadhara, S. N. "The Future of the Present: Thinking Through Orientalism", Cultural Dynamics, Vol. 10, No. 2, (1998), pp. 101-23. ISSN 0921-3740.

Benjamin, Roger Orientalist Aesthetics, Art, Colonialism and French North Africa: 1880-1930, U. of California Press, 2003

Biddick, Kathleen (2000). "Coming Out of Exile: Dante on the Orient(alism) Express". The American Historical Review. 105 (4): 1234-1249. doi:10.2307/2651411. JSTOR 2651411.

Brown, James D.J. (2010). "A Stereotype, Wrapped in a Cliché, Inside a Caricature: Russian Foreign Policy and Orientalism". Politics. 30 (3): 149-159. doi:10.1111/j.1467-9256.2010.01378.x. S2CID 142770577.

Fleming, K.E. (2000). "Orientalism, the Balkans, and Balkan Historiography". The American Historical Review. 105 (4): 1218-1233. doi:10.2307/2651410. JSTOR 2651410.

Halliday, Fred (1993). "'Orientalism' and Its Critics". British Journal of Middle Eastern Studies. 20 (2): 145-163. doi:10.1080/13530199308705577.

Kalmar, Ivan Davidson & Derek Penslar. Orientalism and the Jews Brandeis 2005

Klein, Christina. Cold War Orientalism: Asia in the Middlebrow Imagination, 1945-1961. Berkeley: University of California Press, 2003 (ISBN 0-520-22469-8; paperback, ISBN 0-520-23230-5).

Knight, Nathaniel. "Grigor'ev in Orenburg, 1851-1862: Russian Orientalism in the Service of Empire?", Slavic Review, Vol. 59, No. 1. (Spring, 2000), pp. 74-100.

Orientalism and the Jews, edited by Ivan Davidson Kalmar and Derek Penslar. Waltham, MA: Brandeis University Press, 2004 (ISBN 1-58465-411-2).

Oueijan, Naji. The Progress of an Image: The east in English Literature. New York: Peter Lang Publishers, 1996.

Peltre, Christine. Orientalism in Art. New York: Abbeville Publishing Group (Abbeville Press, Inc.), 1998 (ISBN 0-7892-0459-2).

Prakash, Gyan. "Orientalism Now", History and Theory, Vol. 34, No. 3. (Oct., 1995), pp. 199-212.

Rotter, Andrew J. "Saidism without Said: Orientalism and U.S. Diplomatic History", The American Historical Review, Vol. 105, No. 4. (Oct., 2000), pp. 1205-1217.

Varisco, Daniel Martin. "Reading Orientalism: Said and the Unsaid." Seattle: University of Washington Press, 2007. (ISBN 978-0-295-98752-1).

Alessandrini, Anthony, Aug 23, 2018, Essential Readings: Said's Orientalism, Its Interlocutors, and Its Influence

Brian Whitaker, "Distorting Desire", review, Joseph Abbad, Desiring Arabs, Chicago: University of Chicago Press, 2007, from Al-Bab.com, on Reflections of a Renegade blog site

"Edward Said and the Production of Knowledge" at the Wayback Machine (archived August 8, 2010), CitizenTrack

Martin Kramer, "Edward Said's Splash", Ivory Towers on Sand: The Failure of Middle Eastern Studies in America, Washington: The Washington Institute for Near East Policy, 2001, pp. 27-43.

Andre Gingrich, "Frontier Orientalism", Camp Catatonia blog

"Orientalism as a tool of Colonialism" at the Wayback Machine (archived August 8, 2010), Citizen Track

Iskandar, Adel (July 2003). "Whenever, Wherever! The Discourse of Orientalist Transnationalism in the Construction of Shakira".

An Introduction to Edward Said, Orientalism, and Postcolonial Literary Studies, by Amardeep Singh

Orientalism (1978) 25 Years Later, by Edward Said

Said's Splash at the Wayback Machine (archived July 14, 2014), by Martin Kramer, about the book's academic consequences on the field of Middle Eastern studies.

"Forty years on, Edward Said's 'Orientalism' still groundbreaking", CBC Ideas Radio Program (23 Oct 2019).

"The West Studies The East, and Trouble Follows", by William Grimes, a book review of Dangerous Knowledge: Orientalism and its Discontents (2006), by Robert Irwin. The New York Times (1 Nov. 2006).

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Orientalism is a 1978 book by Edward W. Said, in which the author establishes the term " Orientalism" as a critical concept to describe the West's commonly contemptuous depiction and portrayal of The East, i.e. the Orient. Societies and peoples of the Orient are those who inhabit the places of Asia, North Africa, and the Middle East.

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How to calculate an organisation's Gender Pay Gap

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How to calculate an organisation's Gender Pay Gap

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This article offers advice as to how to identify an organisation's Gender Pay Gap, and offers steps as to how it can be addressed.

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5 Steps to Calculate and Report Your Organisation’s Gender Pay Gap Data | Human Resources

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Gender pay gap reporting is mandatory for any organisation with more than 250 employees. Find out how to collate, calculate, and act on gender pay data here.

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nQuire has been designed to enable people including those with no or limited research expertise to design their own scientifically and ethically rigorous studies (with support from scientists) and produce evidence to support their communities. Also, it is a tool that transforms research participation into a learning experience by promoting learning through e.g. data visualisations, opening data to the public while it is collected, hands-on activities, personalised feedback.

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For adult members of the public to act as scientists, the nQuire platform is a place to particpate in, contribute to, and initiate scientific processes that will enable them to learn about community, envionment and themselves

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An approach to conducting ethically-informed engaged research design

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An approach to conducting ethically-informed engaged research design

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This paper provides a detailed process account of DETECT, a project that used an ethically-informed engaged research design to create a socio-technical system to empower Indigenous communities’ mitigation of malaria in Guyana.

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Holliman, Richard; Marino, Alessandra; Grand, Ann; Berardi, Andrea; Mistry, Jay; Jafferally, Deirdre; Thomas, Raquel; Roberts, Grace; Marcus, Carol-Ann; Roopsind, Indranee and Roberts, Anthony (2022). A case study from Guyana of adapting engaged research design to promote 'fairness in knowing'.Research for All, 6(1) pp. 1-17.

DOI: https://doi.org/10.14324/RFA.06.1.12

In this paper, we have combined ideas drawn from philosophy (epistemic injustice), critical theory (epistemicide) and practical approaches (engaged research design) with Indigenous knowledge to promote 'fairness in knowing' in a project called DETECT (Integrated Space Technology Vector Control for Enhancing community health and resilience against escalating climatic disruptions); an early-warning system to support communities in identifying mosquito breeding sites using satellite, drone and ground sensing technologies. DETECT used engaged research design to inform pre-award planning. We document how the project team, comprising Indigenous and other researchers, re-imagined the plans in the light of the COVID pandemic to allow project participants to meet safely and equitably, and reflect on some of the key challenges in engaging across borders and cultures in the context of rapidly changing conditions characterised by vulnerability, risk, complexity and uncertainty.

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A case study from Guyana of adapting engaged research design to promote 'fairness in knowing'

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Holliman, Richard; Marino, Alessandra; Grand, Ann; Berardi, Andrea; Mistry, Jay; Jafferally, Deirdre; Thomas, Raquel; Roberts, Grace; Marcus, Carol-Ann; Roopsind, Indranee and Roberts, Anthony (2022). A case study from Guyana of adapting engaged research design to promote 'fairness in knowing'. Research for All, 6(1) pp. 1-17.

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RNID

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We're here for the 12 million people in the UK who are deaf or have hearing loss or tinnitus.

With our communities we'll change society to make it more inclusive for everyone, help people hear better now and fund world-class research.

Our communities are huge:

1 in 5 of us are deaf or have hearing loss

1 in 8 have tinnitus.

If our work doesn't directly impact you, it will almost certainly be making a difference for someone you know and love.

We work with our communities and partners across health, employment, research, government and more to change life for the better.

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We're here for the 12 million people in the UK who are deaf or have hearing loss or tinnitus. With our communities we'll change society to make it more inclusive for everyone, help people hear better now and fund world-class research.

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The Sir Lenny Henry Centre for media diversity
Resources exploring how representation of race works

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The Sir Lenny Henry Centre for Media Diversity is a newly established research centre, bringing together the expertise of established media professionals and academics.

The Centre believes that accurate representation of all sections of society in all layers of the UK media is vital. Involved in the Centre are Sir Lenny Henry, Professor Diane Kemp (the Centre's Director), Marcus Ryder MBE and Marverine Duffy, all leading figures in the efforts to increase diversity and inclusion in the UK media industry.

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sir lenny henry centre for media diversity

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Sir Lenny Henry Centre for Media Diversity

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The Sir Lenny Henry Centre for Media Diversity is a newly established research centre, bringing together the expertise of established media professionals and academics. The Centre believes that accurate representation of all sections of society in all layers of the UK media is vital.

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RNIB
Things not to say

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"You don't look blind." "What's the point in getting your hair styled?" "Oh, you have an actual job?" These are just some of the things blind and partially sighted people hear on a regular basis.
BBC3, as part of their 'Things Not To Say...' series that focuses on misunderstood groups of society, have produced a new film titled 'Things Not To Say to a Blind Person'.

RNIB were happy to help them find a unique group of people ready to take on questions like this and more. Watch the video to see how Marc, Georgie, Emily, Lucy, Soul, Ryan and Claire got on!

It was really fun to take part in BBC Three's 'Things not to say...' film, and to point out the strange, weird, hilarious and sometimes ridiculous things I get asked as a visually impaired person.
Nicki, Connect Community member

Things you should say to a blind person

We asked you to let us know "What is the one thing NOT to say to you as a blind person? What should people say instead?"

We received some great vlog responses, filmed and submitted by the blind and partially sighted community. Watch the video to hear the stories shared by our community members.

Share your story

If you'd like to share your story, why not record your own video or write about your experiences and send to [email protected] ?

More videos and blogs from the blind and partially sighted community

Join RNIB Connect

RNIB Connect is a growing community that brings together over 27,000 across the UK affected by sight loss; including friends, families and carers.

Best of all, it's free to join. Meet others with similar experiences in our helpful, welcoming and supportive community.

Phone: 0303 1234 555

We're here to help

Our Helpline is your direct line to the support, advice, and products you need to face the future with confidence. If you or someone you know has an eye condition, our specialist advice workers can help.
Contact us

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"You don't look blind." "What's the point in getting your hair styled?" "Oh, you have an actual job?" These are just some of the things blind and partially sighted people hear on a regular basis. BBC3, as part of their 'Things Not To Say...'

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The Disability Union

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Language is ever evolving, ever changing, and fluid. The words we use have weight and can change the entire meaning of what we are trying to convey. For example, I could describe the animal laying next to me right now and say he has four legs, a tail, and black fur. However, some people might think of a cat when in fact I'm describing my service dog, Yogi. Now, it would have been much simpler to just say "my dog" or "my service dog". This example shows how words can skew your perception of something or someone. For me, this comes up all the time when discussing labels of disability. Do you use "disabled person" or "person with a disability"? Is there a right or a wrong one to use? How does one know? This article will discuss person-first and identity-first language, and the difference between each one.

What is Person-First Language?

Person-first language has been the most widely acceptable way to address someone, though this has been changing as of late. Person-first language means "person with a disability". This implies that they are a person first and just happen to be disabled. It puts emphasis on the person, and implies that their disability is only one part of who they are and should not be the focus. They are capable of doing anything a person without a disability can, even with having a disability. This is the most common and widely accepted way of thinking, and the one I was always taught throughout school. It's what you'll most likely find when you read anything written about people with disabilities. However, in recent years the thoughts on person-first language, especially among those who are disabled, have begun to swing away from person-first language.

What is Identity-First Language?

Identity-first, however, is the complete opposite. This is less-widely acceptable, especially in medical communities. Nonetheless, it has been gaining momentum over the last several years. Identity-first language is the equivalent of saying "disabled person", which means you identify their disability first. Some feel that having the disability front and center destigmatizes the disability as a bad thing. A disability is by no means the only important aspect of someone, but it's thought to be no less important than someone's gender identity, race, religion, or other form of identity. Identity-first language is rarely used outside of the disabled community. And even then, the thoughts are mixed as to if this is the correct way of speaking.

Which is Right?

As a disabled person, I have seen the debate of person-first vs identity-first language come up almost every time I meet someone new. And almost always, if the person in question is not disabled, they use identity-first language when talking to me. I've never thought to outright ask why this is, not that they would know more than likely. But it seems that this is thought to be best because they want to "see the person not the disability". And that's awesome, as I've been called "wheelchair" before and dang that hurts. But assuming you aren't doing that and instead you are ignoring me as a person completely, I am who I am because of my disability. You can't separate the disability from me. Sure, that's not all I am, but it affects everything I do, say, think, and feel. I'm in my wheelchair all day. I have a service dog. But I'm also an artist, a writer, a friend, and a caring person. I personally don't care if someone uses person-first or identity-first language when referring to me, as long as the person in question is respectful. I use both, and change to whatever sounds right within the context at the time.

On the flip side, there are people who do care immensely. There are people who have fought to have the right language used when they are referred to or talked with. A lot of Autistic people, for example, prefer identity-first language. They are fighting for the wide-spread use of identity-first language, as people doing Autism research tend to use person-first language. You can read more about using identity-first language and Autism here.

The prefered usage can vary from disability to disability, or even person to person. People who become disabled later in life, from my experience, tend to favor person-first because they want to still be seen as who they were before they were disabled. People who have been disabled their entire life might have a preference, and that preference can change.

Person-first language vs. identity-first language comes down to preference. Some people prefer to use person-first, because they feel that their disability is only part of who they are and should not get in the way of being seen as a person. Still, others prefer identity-first, usually because they feel their disability can not (or should not) be separated from who they are. Not everyone with a certain disability has the same preference, though there can be a general consensus. For example, Autistic people tend to prefer and fight for identity-first language. When you're speaking to someone and you aren't sure which they prefer, it's polite to ask! They'll probably be grateful you care enough to put in the effort.

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Person-First or Identity-First: The importance of Language

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Language is ever evolving, ever changing, and fluid. The words we use have weight and can change the entire meaning of what we are trying to convey. For example, I could describe the animal laying next to me right now and say he has four legs, a tail, and black fur.

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The Traveller Movement
Advocating for and working for Gypsy, Roma and Traveller People

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At Traveller Movement's 2023 conference, 'Future Voices' will celebrate the diversity of Romani (Gypsy), Roma and Irish Traveller youth and community. While the UK is experiencing multiple interconnecting crises, we must keep moving forward and commit to creating better outcomes for the next generation.

By creating intergenerational dialogue and focusing on opportunity and access, we can build a brighter future.

To address the profound challenges ahead, the 2023 Traveller Movement conference will bring together key policymakers, passionate advocates, motivational business leaders and inspiring young people to consider the relationship between education, opportunity, and access within GRT communities specifically.

From panel to workshop, the guiding thorough line of 'Future Voices' is identifying how we support and empower the next generation. During economically and politically trying times, it is easy to feel like there is no way out, but we want to draw attention to the light at the end of the tunnel. This year our conference brings together an inspirational cohort of diverse, intergenerational voices. Through a network of support, Romani (Gypsy), Roma and Irish Traveller youth can be empowered to seize new opportunities and make politics work for them.

Tickets are NOW on sale!!

Find out more about the Annual Conference here

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Advocating for and working with Gypsy, Roma and Traveller people to tackle discrimination and promote equality

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Government Equalities Office
- UK current standards.
- Information on race and socioeconomic status

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Today marks 'International Day of the Girl Child', an annual initiative dedicated to focusing on the need to achieve gender equality and empowerment for young women across the world. This year's theme is 'My Voice, Our Equal Future.' As CEO ...

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Jess Etherington, The Entrepreneurs Network

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"I was working full time and I was so career focused. And then five years away from that, it felt like everything had disappeared. I had no idea how to switch from being a full-time mum. Thanks to the ...

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Stonewall - LGBT+ in the UK

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Equity, Exclusion and Everyday Science Learning

Emily Dawson

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Youth Equity in STEM

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This project ran from 2017 to 2022 and addressed fundamental equity issues in informal Science, Technology, Engineering and Mathematics (STEM) learning.

UK Project Director: Professor Louise Archer

This project brought together researchers and practitioners to focus on the experiences, practices and tools that would support equitable youth pathways into STEM.

Youth Equity + STEM (YESTEM) was a five-year Science Learning+ Partnership project (2017-2022) funded by the National Science Foundation (NSF), Wellcome, and the Economic and Social Research Council (ESRC).

MediaCentral Widget Placeholder https://mediacentral.ucl.ac.uk/Player/4eF69B6J

The major goal of this partnership is getting practitioners and researchers - through working with youth through design-based implementation research, survey and critical ethnography - to develop new understandings of how and under what conditions they participate in informal STEM learning (ISL) over time and across settings, and how they may connect these experiences towards pathways into STEM.

Research agenda

The YESTEM project responds to three challenges at the intersections of ISL research and practice in the United Kingdom and United States:

1. lack of shared understanding of how youth from historically underrepresented backgrounds perceive and experience ISL opportunities across national contexts, and the practices and tools needed to support empowered movement through ISL

2. limited shared understanding and evidence of core high-leverage practices that support such youth in progressing within and across ISL

3. limited understanding of how ISL might be equitable and transformative for such youth seeking to develop their own pathways into and through STEM.

Methodology

Working across conceptual frameworks and ISL settings (e.g. science centres, community groups, zoos) and universities in four urban contexts in two different nations, the partnership will produce a coherent knowledge base that strengthens and expands research and practice partnerships, builds capacity towards transformative research and development, and develops new models and tools in support of equitable pathways into STEM at a global level.

Outcomes

The project will result in

new understandings of ISL pathways that are equitable and transformative for youth from historically underrepresented backgrounds

a set of high leverage practices and tools that support equitable and transformative informal science learning pathways (and the agency youth need to make their way through them)

a strengthened and increased professional capacity to broaden participation among youth from historically underrepresented backgrounds in STEM through informal science learning.

Principal Investigator

Co-investigator

Researchers

Research-practice partnership

The project builds on a previous funded partnership and will be carried out by research and practice partnerships in four cities: London & Bristol, UK and Lansing, Michigan & Portland, Oregon, US, involving university researchers from University College London, University of Michigan, Oregon State University / Institute for Learning Innovation, and practitioners in informal STEM learning settings, such as science centres, zoo and community-based organisations.

University Partners

UK ISL Partners

US ISL Partners

Publications

Research papers linked to Youth Equity + STEM

Calabrese Barton, A., Greenberg, D., Kim, W., Brien, S., Roby, R., Blazer, M., Turner, C. & Archer, L. (in print). Disruptive Moments as Opportunities towards Justice-Oriented Pedagogical Practice in Informal Science Learning. Science Education.

Archer, L., Calabrese Barton, A., Dawson, E., Godec, S., Mau, A. & Patel, U. (in print). Fun moments or consequential experiences? A model for conceptualising and researching equitable youth outcomes from informal STEM learning. Cultural Studies of Science Education.

Godec, S., Archer, L. and Dawson, E. (2021). Interested but not Being Served: Mapping Young People's Participation in Informal STEM Education. Research Papers in Education.

Archer, L., Godec, S., Calabrese Barton, A., Dawson, E., Mau, A. and Patel, U. (2020). Changing the field: A Bourdieusian analysis of educational practices that support equitable outcomes among minoritized youth on two informal science learning programmes. Science Education (In press).

Godec, S., Patel, U., Archer, L. and Dawson, E. (2020). Young people's tech identity performances: why materiality matters. International Journal of STEM Education, 7 (51).

Resources and tools

YESTEM model

The Equity Compass

The Equity Compass helps users to adopt a social justice mindset when developing and reflecting on their policy and/or practice. It prompts users to consider multiple dimensions of equity, as represented by the eight dimensions.

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Our practice partners reflected on the four Equity Compass areas and how equitable practice has been developed within their settings - more films to follow.

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Core Equitable Practices

These are pedagogical practices that support youth's learning and engagement in STEM in empowering ways. When educators engage in Core Equitable Practices, they take the stance that educators and youth are co-learners, co-disruptors and co-creators of a more just world with and in STEM.

Equitable outcomes

Accessible and alternative language versions

* The Equity Compass for informal STEM learning (accessible)
* The Equity Compass for teachers (accessible)
* The Equity Compass for school leaders and governors (accessible)
* The Equity Compass for STEM Ambassadors (accessible)
* The Equity Compass for funders (accessible)
* Equitable Youth Outcomes Model (accessible)
* How to set up and run an equitable youth board (accessible)

We have a number of resources translated into other languages. Please get if you'd like to discuss translating any of our other material.
Email: ioe.stemparticipationsocialjustice@ucl.ac.uk

Events and training

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Blog: Youth Equity + STEM (YESTEM)
Latest news

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Forthcoming events

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UCL facilities

UCL locations

Connect with UCL

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This project ran from 2017 to 2022 and addressed fundamental equity issues in informal Science, Technology, Engineering and Mathematics (STEM) learning.

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How do I champion equality, diversity and inclusion in public engagement? UCL Guide

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Equity, Diversity and Inclusion in Science and Health
Practical tools and guidance

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Practical tools and guidance Archive - EDIS

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Here you’ll find practical tools or guides that will help with planning, implementing or evaluating projects and programmes to improve EDI in science and health research.