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The Privileged Poor: How Elite Colleges Are Failing Disadvantaged Students

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The Privileged Poor: How Elite Colleges Are Failing Disadvantaged Students

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288 pp.. by Anthony Abraham Jack.

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The Privileged Poor book. Read 116 reviews from the world's largest community for readers. Getting in is only half the battle. The Privileged Poor reveal...

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7 pp. Paul C. Gorski and Katy Swalwell, Multicultural Educators from EdChange

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A fearless conversations about race hosted by journalists of color, our podcast tackles the subject of race head-on.

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What's CODE SWITCH? It's the fearless conversations about race that you've been waiting for. Hosted by journalists of color, our podcast tackles the subject of race with empathy and humor. We explore how race affects every part of society - from politics and pop culture to history, food and everything in between.

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320 pp. by Dr. Ibram X. Kendi
Link here

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Mid-Atlantic Equity Consortium (recommended by Teaching Tolerance)

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This tool helps schools determine if they are following the guiding principles developed by the Department of Education regarding improving school climate and equitable disciplinary practices.

Download: School Climate Checklist - Discipline

Three of our Equity Audit tools combined into one file: Criteria for an Equitable School, Criteria for an Equitable Classroom, and Teacher Behaviors that Encourage Student Persistence.

Download: Equity Audit 2020 - accessible

This tool helps school leaders assess whether or not a classroom provides students with the processes and information that create a positive learning environment so students can perform at their highest level.

Download: Criteria for an Equitable Classroom-2020-accessible

This tool helps school leaders assess whether or not the school provides the processes and information which create a positive learning environment so students and staff can perform at their highest level.

Download: Criteria for an Equitable School-2020-accessible

This tool helps teachers measure their strengths in encouraging students' persistence in learning and marking areas for self-improvement.

Download: Teacher Behaviors that Encourage Student Persistence-2020-accessible

This journal by the Equity-Centered Capacity Building Network (ECCBN) addresses systems capacity building approaches that drive both equity and excellence. ECCBN's mission is to increase the visibility and impact of capacity-building approaches that promote deep and sustainable school and system change. ECCBN is a cadre of national experts uniting their efforts to share resources and... Read More "

Link: http://capacitybuildingnetwork.org/table-of-contents/

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This tool helps schools determine if they are following the guiding principles developed by the Department of Education regarding improving school climate and equitable disciplinary practices. Download: School Climate Checklist - Discipline Three of our Equity Audit tools combined into one file: Criteria for an Equitable School, Criteria for an Equitable Classroom, and Teacher Behaviors that Encourage Student Persistence.

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Diversity, Equity and Inclusion Resources

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Diversity, Equity and Inclusion Resources

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Responsive Classroom

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Diversity, Equity, and Inclusion Resources

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Read more about responsive classroom approach on changing beliefs and systems that impact issues of Diversity, Equity, and Inclusion.

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A 6-part podcast from the New York Times series, providing the history of slavery and it's racist legacy in the US.

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In August of 1619, a ship carrying more than 20 enslaved Africans arrived in the English colony of Virginia. America was not yet America, but this was the moment it began. No aspect of the country that would be formed here has been untouched by the 250 years of slavery that followed. On the 400th anniversary of this fateful moment, it is time to tell the story.

"1619" is a New York Times audio series hosted by Nikole Hannah-Jones. You can find more information about it at nytimes.com/1619podcast.

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In August of 1619, a ship carrying more than 20 enslaved Africans arrived in the English colony of Virginia. America was not yet America, but this was the moment it began. No aspect of the country that would be formed here has been untouched by the 250 years of slavery that followed.

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White Fragility: Why It’s So Hard for White People to Talk About Racism

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White Fragility: Why It’s So Hard for White People to Talk About Racism

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154 pp. by Robin DiAngelo
Link here

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Referring to the defensive moves that white people make when challenged racially, white fragility is characterized by emotions such as an...

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18 min. TED talk: observations from personal experience from award-winning author

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Our lives, our cultures, are composed of many overlapping stories. Novelist Chimamanda Adichie tells the story of how she found her authentic cultural voice -- and warns that if we hear only a single story about another person or country, we risk a critical misunderstanding.

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The Complexity of Identity: “Who Am I?”  "

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The Complexity of Identity: “Who Am I?”  "

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Five pgs. by  Dr. Beverly Daniel Tatum, expert on psychology of racism

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254 pgs. by Mahzarin R. Banaji and Anthony G. Greenwald

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It's very research based. So if you are comfortable and interested in reading about brain research and psychology, then it's pretty enjoyable. The subIt's very research based. So if you are comfortable and interested in reading about brain research and psychology, then it's pretty enjoyable. The subtitle is really perfcet- because it's not about Racism, it's about why our brains have evolved to protect us in certain ways and now those animal skills have made us pretty uncivilized, often times without seeing it. Susan Phillips...more (less)

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It's very research based. So if you are comfortable and interested in reading about brain research and psychology, then it's pretty enjoyable. The subIt's very research based. So if you are comfortable and interested in reading about brain research and psychology, then it's pretty enjoyable.

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Whistling Vivaldi: And Other Clues to How Stereotypes Affect Us

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Whistling Vivaldi: And Other Clues to How Stereotypes Affect Us

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242 pp. Dr. Claude M. Steele

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"The problem is that the pressure to disprove a stereotype changes what you are about in a situation. It gives you an additional task. In addition to learning new skills, knowledge, and ways of thinking in a schooling situation, or in addition to trying to perform well in a workplace like the women in the high-tech firms, you are also trying to slay a ghost in the room, the negative stereotype and its allegation about you and your group. You are multitasking, and because the stakes involved are high--survival and success versus failure in an area that is important to you--this multitasking is stressful and distracting.

...And when you realize that this stressful experience is probably a chronic feature of the stetting for you, it can be difficult for you to stay in the setting, to sustain your motivation to succeed there. Disproving a stereotype is a Sisyphean task; something you have to do over and over again as long as your are in the domain where the stereotype applies. Jeff seemed to feel this way about Berkeley, that he couldn't find a place there where he could be seen as belonging. When men drop out of quantitative majors in college, it is usually because they have bad grades. But when women drop out of quantitative majors in college it usually has nothing to do with their grades. The culprit, in their case, is not their quantitative skills but, more likely, the prospect of living a significant portion of their lives in a domain where they may forever have to prove themselves--and with the chronic stress that goes with that.

This is not an argument against trying hard, or against choosing the stressful path. There is no development without effort; and there is seldom great achievement, or boundary breaking, without stress. And to the benefit of us all, many people have stood up to these pressures...The focus here, instead, is on what has to be gotten out of he way to make these playing fields mere level. People experiencing stereotype threat are already trying hard. They're identified with their performance. They have motivation. It's the extra ghost slaying that is in their way."

"Some years ago, two social psychologists, Edward Jones and Richard Nisbett, argued that when it comes to explaining people's behavior-something like achievement problems, for example there is a big difference between the "observer's perspective"-the perspective of a person observing the behavior-and the "actor's perspective"-the perspective of a person doing the behavior. As observers, Jones and Nisbett said, we're looking at the actor, the person doing the behavior we are trying to explain. Thus the actor dominates our literal and mental visual field, which makes the circumstances to which he is responding less visible to us. In the resulting picture in our minds, the actor sticks out like a sore thumb and the circumstances to which he is responding are obscured from view. Jones and Nisbett held that this picture causes a bias when we try to explain the actor's behavior. We emphasize the things we can see. We emphasize things about the actor-characteristics, traits, and so on-that seem like plausible explanations for her behavior. And we deemphasize, as causes of her behavior, the things we can't see very well, namely, the circumstances to which she is adapting."

More quotes...

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Trevor (I no longer get notified of comments)

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"The problem is that the pressure to disprove a stereotype changes what you are about in a situation. It gives you an additional task.

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How can I have a positive racial identity? I'm White. 

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How can I have a positive racial identity? I'm White. 

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17 min TED talk from Professor Ali Michael

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How Can I Have a Positive Racial Identity? I'm White! | Ali Michael | TEDxCheltenham

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12 min. TED Talk from teenagers Priya Vulchi and Winona Guo

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Please [contact us](https://www.ted.com/contact) and let us know what happened.

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from Facing History and Ourselves

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What factors shape our identities? What parts of our identities do we choose for ourselves? What parts are determined for us by others, by society, or by chance?

What dilemmas arise when others view us differently than we view ourselves?

Students will understand that the society in which we live, in addition to our own beliefs and attitudes, influences how we think about our identities and the identities of others.

Students will recognize that while each of us has a complex and unique identity, others often use labels to describe us that reduce our identities to a "single story" and can influence the ways in which we think about ourselves.

This lesson uses resources from Chapter 1 of Holocaust and Human Behavior to prompt students to explore how the ways they think about themselves and others are influenced by society. Students will use the Identity Charts teaching strategy to analyze the roles that both the individual and society play in the complex identities of two individuals described in the chapter, and then they will use the same strategy to reflect on their own identities. These activities serve as both effective classroom community-building exercises at the beginning of a Facing History unit and a way to introduce ideas about human behavior and decision making that will serve as a foundation for examining the historical case study later in the unit.

1. Create an Identity Chart for "the Bear"

Read or watch The Bear That Wasn't with students. Lead a brief class discussion, analyzing the story using the connection questions that follow it.

Ask students to create an identity chart for the bear in the story. To do so, students should draw a box in the middle of a blank page and write "the bear" inside. Around the box, they should write words and phrases describing the character. They should take words and phrases directly from the text of the story that represent the labels other characters use to describe the bear as well as those that the bear uses to describe itself. Then students can add additional words and phrases that they think are appropriate based on the story. See the sample identity chart below.

Give students a few minutes to share their identity charts with each other, and encourage them to add words and phrases from others' charts to their own. Alternatively, you might create the identity chart for the bear as a class. See the Identity Charts teaching strategy for more information.

2. Create a Personal Identity Chart

Ask students to create identity charts for themselves. They should start by drawing a box in the middle of a blank page and writing their name inside it. Then they should add words and phrases around the box that describe how they see themselves. When people describe their identities, they often use common categories such as gender, age, and physical characteristics, as well as ties to a particular religion, class, neighborhood, school, or nation.

Give students some time to compare their identity charts. As they do so, ask them to notice which categories are included on most or every chart and which appear on only a few. Also, let students continue to modify their own identity charts as they observe the categories and labels that their classmates have included.

Finally, ask students to reflect independently in their journals on the following questions:

What labels would others attach to you?

How do society's labels influence the way you see yourself?

How do labels influence the kinds of choices you and others make?

3. Discuss the Danger of "Single Stories"

Read The Danger of a Single Story with students. You may also choose to watch Chimamanda Adichie's TED presentation. Lead a brief class discussion, analyzing the story using the connection questions that follow it.

Ask students to create an identity chart for Chimamanda Adichie. As they make the chart, have students think about which parts of her identity Adichie chose for herself and which parts were assigned by others.

Once they have finished, have students circle the words and phrases on the chart that others have used to create a "single story" about Adichie. Ask students to share what they circled, and then lead a brief class discussion about what focusing on just those elements that fit a "single story" misses about Adichie's identity. Ask students to consider why Adichie believes that this human behavior, of reducing the identities of others to "single stories," is dangerous.

Finally, ask students to return to their own identity charts and underline three to five words and phrases that they believe are at the core of their identities. Students might respond in their journals to the following questions:

How often do others recognize those core qualities?

How often do others overlook them?

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What factors shape our identities? What parts of our identities do we choose for ourselves? What parts are determined for us by others, by society, or by chance? What dilemmas arise when others view us differently than we view ourselves?

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Both scholarly articles and accessible videos from UCLA Center of Equity, Diversity and Inclusion

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Heard the term "implicit bias" but not totally sure what it means? Interested in reading the seminal studies? Just like TedTalks? Animated videos? This is the place for you...

Want to take an implicit association test? Visit Project Implicit - it only takes ten minutes!

Scholarship

Guides & Reports

Real World Consequences

Bertrand, M. & Mullainathan, S., , 4 Are Emily and Greg more employable than Lakisha and Jamal? A field experiment on labor market discrimination Am. Econ. Rev.94 (2003).

Hugenberg, K. & Bodenhausen, G., ,FACING PREJUDICE: Implicit Prejudice and the Perception of Facial Threat 6 Psych. Sci.14 (2003).

Milkman, K. et al., , 100 What Happens Before? A Field Experiment Exploring How Pay and Representation Differentially Shape Bias on the Pathway into Organizations J. Applied Psych. 1678 (2015).

McConnell, A. & Leibold, J., Relations among the Implicit Association Test, Discriminatory Behavior, and Explicit Measures of Racial Attitudes, 37 J. Exp. Soc. Psych.435 (2001).

Reeves, A., et al., Written in Black and White, (Nextions 2014).

Rooth, D., Implicit Discrimination in Hiring: Real World Evidence, IZA DP. No. 2764 (2007).

Rudman, L. & Glick, P., Prescriptive Gender Stereotypes and Backlash Toward Agentic Women, 57 J. Soc. Sci.743 (2002).

Steinpreis, R., et al., , 41 The Impact of Gender on the Review of the Curricula Vitae of Job Applicants and Tenure Candidates: A National Empirical Study Sex Roles509 (1999).

Unkelbach, C., et al., The Turban Effect: The Influence of Muslim Headgear and Induced Affect on Aggressive Responses in the Shooter Bias Paradigm, 44 J. Exp. Soc. Psych. 1409 (2008).

Countermeasures

Capers, Q., Clinchot, D., McDougle, L., & Greenwald, A.G., Implicit racial bias in medical school admissions, Acad. Med. (2016).

Dasgupta, N. & Asgari, S., Seeing is Believing: Exposure to Counterstereotypic Women Leaders and its Effect on the Malleability of Automatic Gender Stereotyping , 40 J. Exp. Soc. Psychol. 642 (2004).

Goldin, C. & Rouse, C., Orchestrating Impartiality: The Impact of "Blind" Auditions on Female Musicians , 90 Am. Econ. Rev.715 (2000).

Parsons, C., et al., Strike Three: Discrimination, Incentives, and Evaluation , 101 Am. Econ. Rev. 1410 (2011).

Price, J. & Wolfers, J., Racial Discrimination Among NBA Referees , 125 Quarterly J. Econ. 1859 (2010).

Pope, D., et al., Awareness Reduces Racial Bias ,NBER Working Paper No. 19765 (2013).

Meta-analyses

Greenwald, AG., et al., Statistically small effects of the Implicit Association Test can have societally large effects , 108 J. Pers. & Soc. Psych. 553 (2015).

Oswald, Frederick L., et al., Predicting ethnic and racial discrimination: A meta-analysis of IAT criterion studies , 105J. Pers. & Soc. Psych.171 (2013).

Greenwald, AG., et al., Understanding and using the Implicit Association Test: III. Meta-analysis of predictive validity , 97J. Pers. & Soc. Psych.17 (2009) [non-technical summary ]

The General Campus Faculty Demographics Dashboard provides 5 years of data on the gender and racial/ethnic composition of UCLA faculty (Senate and non-Senate). Users have the option to filter the data by School/Division, Department, Academic Series, and Title.

The Non-Academic Staff Demographics Dashboard provides 10 years of data on the gender and racial/ethnic composition of non-academic staff at UCLA. Data are presented as headcounts and FTE (full-time equivalents) counts. Users have the option to filter by Year, Personnel Subcategory, School/Organizational Unit, and Department.

Student Enrollments charts and data tables reflect the declared majors of enrolled students at the end of the third week of a term. Enrollments are reported as fall term snapshots and three-quarter averages (averaged across fall, winter, and spring quarters of an academic year).

Undergraduate Admissions charts and data tables provide information on freshman and transfer applicants, admits, and enrollees.

The Leadership Demographics Dashboard provides 9 years of data on the gender and racial/ethnic composition of UCLA Department Chairs, Deans, and Senior Administrators.

Student Enrollments charts and data tables reflect the declared majors of enrolled students at the end of the third week of a term. Enrollments are reported as fall term snapshots and three-quarter averages (averaged across fall, winter, and spring quarters of an academic year).

Undergraduate Admissions charts and data tables provide information on freshman and transfer applicants, admits, and enrollees.

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Heard the term "implicit bias" but not totally sure what it means? Interested in reading the seminal studies? Just like TedTalks? Animated videos? This is the place for you... Want to take an implicit...

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"How Organizations can support the mental health of its Black Employees"

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"How Organizations can support the mental health of its Black Employees"

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4 pp. by Angela Neal-Barnett

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Executive Summary

In the wake of George Floyd's killing, many leaders are overwhelmed and at a loss as to how to support their Black employees. Yet it's critical that HR and DEI leaders step up to address the mental health impact on Black Americans in their workforce. The author provides several suggestions for how to do that. First, acknowledge the impact of racism on your employees. Provide Black employees with a safe place and bring in a skilled expert in racial trauma to help them process what they are experiencing and feeling. Second, offer culturally competent mental health resources. (e.g. don't refer people to an EAP that isn't culturally competent) Third, demonstrate support at the organizational level that shows the organization stands with your employees. Fourth, advocate as an organization for racism to be declared a public health crisis in your city and state. Most importantly, listen to what your black employees are saying and advocate for the suggested changes.

Colormos/Getty Images

The first email arrived at 8:00am last Monday and was from a director of diversity, equity, and inclusion (DEI). "Are you available to assist our Black employees around the events of the last few days?"

By 10:00am, the tone of the emails had changed. "Our Black employees have demanded that senior management bring someone in to talk with them about their mental health."

By noon, my inbox was full of similar requests and pleas. As I read through the emails, and held brief virtual meetings with HR and DEI leaders around the country, one thing became clear: Leaders were overwhelmed and at a loss as to how to help their Black employees.

Here's what I told them, and what you might find useful as you try to navigate similar challenges at your company. First, it's important to understand that when Black Americans watched the video of George Floyd being killed by a white police officer, we saw ourselves. In those eight minutes and 46 seconds, we were horrified, enraged, and anguished as a man who could have been our spouse, our brother, our son, our nephew, our cousin, or us was killed. Collectively, Black Americans were traumatized.

Trauma is the experience of severe psychological distress following any terrible or life-threatening incident. The unrelenting series of events Black Americans have witnessed before and after the killing of George Floyd is racial trauma.

At its core, racial trauma is racism. Racism takes three forms, each of which is a chronic stressor. Systemic racism is experienced when ideologies, institutions, and policies operate to produce racial and ethnic inequality. Interpersonal racism involves two or more people and can be manifested through bigotry, bias, prejudice, and microaggressions. Internalized racism is the acceptance of negative stereotypes and societal beliefs about one's racial group.

Most Black Americans, regardless of education, socioeconomic status, or job title, experience one or more forms of racism every day. But with the placement of a knee on George Floyd's neck, racism shifted from a chronic stressor to a trauma trigger.

Unfortunately, few, if any, HR and DEI leaders have the skills and training to address the needs of a racially traumatized workforce.

That's why leaders must set aside the standard DEI or HR playbook in this unprecedented time. The go-to diversity corporate trainer who teaches stress management techniques will not suffice. Programming targeted towards all employees will be unsuccessful and result in charges that the senior management and the organization have little regard for the well-being of Black employees.

Instead, start by acknowledging that racism impacts Black staff emotionally, mentally, and physically. Understand that when Black employees tell you "We are exhausted," "We are tired," or "We are in no mood to interact with white people," what is really being said is, "We are in distress, we are traumatized, and we need a safe space within this organization to come together as Black people."

Provide Black employees with that safe place and bring in a skilled expert in racial trauma to help them process what they are experiencing and feeling. Senior management may have mixed feelings about creating a separate space, as doing so is not inclusive. When faced with this argument, it is important to underscore that the issue is not inclusion, but racial trauma. The time will come when you can bring all employees together to talk about racism, but now is not that time.

Some employees will want more than a safe space. If they request counseling, make sure your employee assistance program (EAP) has culturally competent therapists available. Whether the EAP is in-house or an external vendor, the counselors need the training and skills to work with Black clients. They must have a working understanding of racism, be comfortable working with people of the same or a different race, and understand the effects of racial trauma. If the resources you have available don't meet this criteria, don't refer your employees to them, because you will only be furthering the trauma. Instead, find a culturally competent counseling group, and contract with them to see your employees.

Demonstrate support at the organizational level to show that the organization stands with your employees. Many organizations have issued a statement of support. Craft these statements carefully. A statement of support that does not include the words Black and racism will not be viewed by Black employees as supportive. It is not people of color who are under attack, it is Black people. Statements should address this fact. It is also important to acknowledge Black employees' current state of emotions and to recognize their exhaustion, anger, grief, and trauma.

And beware of issuing empty statements. Black lives cannot matter if Black Americans are not part of an organization's daily decision-making body, senior management, or corporate board. Develop a plan to put action behind those words and include target dates in that plan.

Commit to being an anti-racist organization and to building a network of individuals who lead that effort within every department and division. Advocate as an organization for racism to be declared a public health crisis in your city and state. Send company representatives to give statements of support at public hearings on the issue. Follow up with written statements of support.

Most importantly, listen to what your Black employees are saying and advocate for the suggested changes. Do not limit listening to town halls or organization-wide meetings. Listen at lunch, listen at work, listen after work, and acknowledge and convert the ideas and recommendations you hear into action.

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How Organizations Can Support the Mental Health of Black Employees

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Executive Summary In the wake of George Floyd's killing, many leaders are overwhelmed and at a loss as to how to support their Black employees. Yet it's critical that HR and DEI leaders step up to address the mental health impact on Black Americans in their workforce.

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"An Open Letter to the International School Community: Our Role in the Black Lives Matter Movement..."

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"An Open Letter to the International School Community: Our Role in the Black Lives Matter Movement..."

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5.5 pp. by Rachel Engel

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International school communities in the Global South are connected through the curiously unique experience of attending or working at an international school. Many of us find it difficult to explain our very nuanced experiences as students or teachers in said communities, and often find friendship in other individuals who have had similar experiences, who may understand. For reference, an international school can be defined as an educational institution which adopts curricula differing from that of the host country's, with an emphasis on global citizenship.

Those who have attended international schools in the Global South may fondly recall the diversity amongst our graduating classes, as well as the days we spent celebrating cultures other than our own, like Diwali or Chinese New Year. These institutions also provided us with the ability to travel to places far and wide, generally on service trips presented as a means to aid those less fortunate than ourselves. For most, thoughts of international schools conjure up images of racial harmony and tolerance, a utopian society where matters of race simply do not exist; an example of a post-racial society, if you will.

Now, as protestors in the United States march against systemic anti-Black racism and police brutality, some international school students - particularly those living outside of the United States - might wonder what this fight has to do with them. Even more dangerous, they might conclude, "This has nothing to do with me." To that end, we must understand that our upbringing in an international school setting does not mean we are exempt from being racist, either overtly or covertly. Contrarily, our upbringing and success has been contingent on the maintenance of global White supremacy, demonstrated through our ability to assimilate in Western countries, privileging their cultures, languages, and educational systems before our own.

The birth of the international school can be traced back to the migration of European expatriates and diplomats to developing countries in the Global South. Understanding that their time - and in effect, their children's time - in said context would only be temporary, diplomats and expatriates sought to create an educational system comparable to those in their home countries, which would eventually recognize and transfer their children's educational credits when they moved back. And so, the international school was born.

Today, there are more than 11,000 international schools globally, and over 5.6 million students attend such institutions. However, they do not only cater to the children of Western diplomats and expatriates. Today, international schools also function as a pathway to Western higher education for local, wealthy families. As such, admission into Western higher education institutions is a symbol of success, and one many local students in the Global South aspire to.

Access to international schooling in the Global South, however, remains financially exclusive. Most annual international school tuition fees are comparable to annual tuition fees of universities in the United States, which are notoriously high and unaffordable. In comparison to the gross domestic product (GDP) per capita in most countries in the Global South, international school tuition fees are simply not feasible for the vast majority of its citizens. Thus, international schooling in the Global South is primarily reserved for the upper class. In effect, the international school system both contributes to and exacerbates global inequality, as only a select few in the Global South are afforded what is considered to be a world-class education.

Sociologists William I. Robinson and Jerry Harris understand this phenomenon as the formation of the transnational capitalist class (TCC). Robinson and Harris contend the TCC transcends national borders. Under the transformative forces of globalization, this shift in ruling class is distinct: "global class formation has involved the accelerated division of the world into a global bourgeoisie and a global proletariat, and has brought changes in the relationship between dominant and subordinate classes" (Robinson and Harris 2000:17). As such, it is paramount that international school students and alumni acknowledge our privilege not only on a local or regional scale, but also on a global scale. We must contextualize our opportunities and achievements within a global context, as well as understand how we benefit from global systems of inequality.

For those with ties to the international school community in the Global South, we must face the reality of our curated existence in the global cities we resided in; we existed in a parallel universe to most, one completely unrepresentative of the lived experience of those less fortunate than us. We found ourselves able to enjoy the thrills of the global cities we resided in without having to acknowledge the staunch wealth inequalities, racism, and structural injustices which also characterized said cities. The gates delineating the school grounds acted as a protective barrier, leaving our campuses untouched from the issues and inequalities that plague our respective societies, which, in turn, allowed us to exist in our constructed racial paradise laden with economic privilege.

In the context of race, international schools in the Global South are often advertised as sites of racial diversity, tolerance, and acceptance. Thus, many in the community believe there is little to no work to be done in reckoning with the racism that exists on international school campuses. This, of course, is false. Worse, it engenders a culture of bystanders to racism, allowing overt and covert racism to exist and remain unchecked. As such, instead of educating a cohort of youth who are more likely to stand up against acts of racism and commit to being anti-racist, international schooling in the Global South creates a culture of complacency, of youth who believe "this doesn't pertain to me," who may fail to identify racist acts as such because it was never explicitly discussed in their educational institutions.

International schools, then, become susceptible to colorblind racism, where folks claim to "not see color." This gives way to racist behavior from those who are either consciously or unconsciously committing acts of racism. This often leads many students of color in such settings to suffer at the hand of racism by their peers, but to stay silent on such issues, as they may lack the language to identify and articulate their experiences.

Other students of color, who may not have personally suffered from racism during their years at their respective international schools, may have experienced their first racist encounters at the Western higher education institutions they attended. They may have been asked, "Why do you speak English so well?" or had racist slurs and epithets directed towards them by their peers. Sometimes, they may have been unaware of the racism directed towards them behind their backs. Regardless of how or when, many students of color have experienced racism firsthand. We should thus be aware that we do not live in a post-racial society, and that the shelter of our international school campuses can only do so much for us. Conversely, this shelter has failed us, as we were unequipped to handle acts of racism head-on, whether directed towards us personally, towards our friends, or towards a stranger, oftentimes while we watched as bystanders.

On the other hand, White students in international schools in the Global South have benefited from the celebration and prioritization of their Whiteness. Many thrived in this very niche space as they were able to draw attention to themselves for traveling to "exotic" islands and countries, the ability to hold basic conversations in their host country's language, or even for having friends of color. Many saw themselves as non-racist for these very reasons, amongst others. The fact of the matter is that the educational institutions they attended were built for them. They were able to enjoy select parts of their host country's culture while still existing in predominantly culturally White spaces. To ignore the social, cultural, and economic privilege of Whiteness in the niche space that is the international school system in the Global South would be entirely negligent, and would fail to acknowledge the structural racism and inequality embedded in such institutions.

In the same vein, many White folks might define themselves as "global citizens" or "third culture kids." However, blurring racial identities under the umbrella of vague terms, such as the aforementioned, fails to acknowledge the variegated lived experiences of international school students, especially in the context of race. It trivializes the privilege of Whiteness in the Global South. For White folks: students, administrators, and teachers, it is important to deeply interrogate what opportunities your Whiteness has afforded you and why. The same is true of half-White folks who are able to adapt and switch when they choose, who have also similarly benefited and continue to benefit. I contend it is essential to avoid using such terms in international spaces, and instead, acknowledge our varied positionalities and how they function to benefit some while harming others.

For the author, as a half-White individual and a product of international schooling in the Global South, I enter adulthood continuing to disentangle the false narratives I've been fed over my years of schooling. Instead, I am committed to acknowledging the international school system as an inherently racist and Eurocentric one. Further, I continue to actively reckon with my own racist beliefs and behaviors, and my own internalized racisms.

To those who may be reading this, we must do better. We must do the work and commit to being anti-racist, as opposed to just "not racist." As you post your graphics on social media, attend your marches, and demand justice for the many innocent Black Americans murdered by a vicious and racist police force, remember your own role in these events. Many of us have comfortably said the n-word, either while singing along to a popular song or in casual conversation. Many of us have expressed racist sentiments against Black people. Many of us didn't know why this was wrong. Some of us still don't. The fact is, the systemic oppression and brutalization of Black people is not a problem specific to the United States; it is a global one, one in which we are all complicit. Black people continue to be discriminated against in Thailand, in South Africa, in Australia, in the United Kingdom, in Germany, in South Korea, in [insert your home country here].

The question we should ask ourselves when we watch the powerful protest of a community angry, hurt, and exhausted over the news of yet another Black life stolen by an inherently corrupt and racist system is not, "What does this have to do with me?" Instead, we must ask ourselves: How am I complicit? How can I grapple with my own racist behaviors and beliefs? How can I further educate myself on this global phenomenon? How can I do better?

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An Open Letter to the International School Community: Our Role in the Black Lives Matter Movement...

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International school communities in the Global South are connected through the curiously unique experience of attending or working at an international school. Many of us find it difficult to explain our very nuanced experiences as students or teachers in said communities, and often find friendship in other individuals who have had similar experiences, who may understand.

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8 pp. by Omotoyosi Ariyo , a 2020 graduate of American International School Bucharest

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Dear AISB students, parents, and teachers,

Even though I technically graduated from AISB on Saturday, and was free to walk away, to stop working, stop writing, I felt the need to say something other than "farewell and good luck" via Zoom. With protests going on all around the globe, tensions growing, Black people in constant pain and terror, my voice is needed now more than ever.

So I come here as one of the school's last remaining Black students to tell you this: the international school community, including AISB, is not doing enough to support Black lives. Plain and simple. And I think it's about time we address and face the anti-blackness within our own community.

If reading that made you feel uncomfortable, good. Use that uncomfortability to fuel your proactivity. Besides, comfort is a privilege I refuse to let this community overlook any longer. And I'm only just getting started.

Why BLM is an international movement:

Anti-racism is an age-old song that Black people have been singing for hundreds of years-one that people hear yet refuse to listen to. The tragic murder of George Floyd and the sheer effort it took to get his murderer arrested is only further proof of that. Heartbreak has turned to frustration; and frustration, to outrage. The time for change is long overdue, and the Black community has had enough.

In short, the Black Lives Matter movement didn't start (nor will it end) with George Floyd. It's a statement about police brutality, systemic racism, overt and covert racism, internalised racism, racial insensitivity and intolerance, anti-black racism from other people of colour (POC), and white privilege, amongst many other issues. The movement may have started in the US, in 2013 with the acquittal of Trayvon Martin's murderer, but it doesn't stop there. We are tearing apart anti-black beliefs and systems at their very core. It is not a trend. It is not an 'American issue.' Anti-blackness affects all of us.

So I ask you this: How can we, a school that has the word 'international' in its very name, turn a blind eye to one of the most international issues: racism?

Empathy is the pillar of an international environment. We as a school should be ashamed if we do not practice this very quality. Because, although there are only a handful of Black students at AISB, there are millions of Black people all over the world who are suffering, and who need our voices.

International schools are not exempt from being racist.

I feel as though a lot of people think international schools are 'less racist' than local schools. That because of their supposed 'diverse' communities, students learn to become more accepting of a range of identities, and are less prejudiced and therefore, 'less racist.' But as a Black person who has exclusively attended international schools since the 3rd grade, and experienced consistent racism in every single one of those schools, I can confirm one thing: international schools are NOT exempt from being racist. In fact, it is the very illusion of a 'non-racist' environment that prevents students, teachers, and faculty from recognising racism in the first place.

Not enough people understand what racism is because they aren't being taught correctly. They're taught the definition of prejudice rather than racism, and grow up believing that racism is simply being unkind to another person based on their skin colour, instead of the actual definition: systematic oppression. Then, as they grow older, they assume that racism is all about calling people slurs and outwardly expressing hatred for people of colour, and because the average student isn't going to do that, they will trap themselves under the illusion that they are not racist.

'I'm not racist,' but I say the N-word and dismiss Black people for trying to teach me the origin of that word and why it's not okay for non-black people to say it. 'I'm not racist,' but I'll make racist Black 'jokes' and tell myself it's okay because I'm not actually racist, and I'm only joking. 'I'm not racist,' but I'll stay silent when a family member or a friend says something racist because it's not my place to speak. 'I'm not racist,' but I say 'all lives matter,' distracting from the issue that the 'Black lives matter' movement is a response to the world refusing to value Black lives. 'I'm not racist,' but I'll stay silent when Black people all around the world are begging me to speak up and act in response to the injustice against Black people in America, and internationally.

As you can see, racism is not isolated to a couple of extreme groups and individuals; it thrives in every single community, in ways that many people fail to understand. Microaggressions are still covert acts of racism.

You may claim to be 'non-racist,' but are you 'anti-racist'? Do you listen to Black people and uplift their voices, or do you turn a blind eye because Black issues 'aren't your problem'? Do you silence Black people for trying to educate you after you say something racially insensitive? Do you acknowledge your privilege and use it when it benefits Black people and POC, without abusing it? Understand that it is not the sole job of Black people and people of colour to speak up about racism. In fact, in communities where there aren't enough Black and POC voices, it's hard to speak up. It's daunting, feeling like nobody else is on your side. And at the end of the day, many things that POC say aren't taken seriously unless a white person says it. It is your responsibility too; being non-racist is the bare minimum. You must be anti-racist.

Stop saying you're "colourblind."

A lot of white people like to say 'I don't see colour, therefore I am not racist.' The foundation of being non-racist, to them, is seeing everyone as equal. This is a problem. This only enables you to turn your heads away from the injustice that people of colour face. Being 'colourblind' in a racial sense blinds you from understanding racism and white privilege. It's the same as saying 'All Lives Matter': you are deliberately drawing attention away from important conversations and movements about race, and choosing to be ignorant. We want you to see colour; we want you to see our skin and the individual and systemic racism it brings. We want you to see it, accept it, understand it, and bring light to it. Speak out on it. Act on it. Treat us as equals, yes, but not in a way that ignores and undervalues the inequalities we face.

Admit and understand your white privilege.

It's shocking and disappointing the number of times I've tried to speak to a white friend about white privilege, only for them to immediately shut me down and say it doesn't exist. So, for every single white person reading this that still refuses to understand what it is, and why it's important, here's an explanation: white privilege does not mean that white people don't have struggles. Everyone does. White privilege means that the colour of your skin is not the cause for those struggles. It's not the cause for any setbacks in your life. People of colour, on the other hand, have to overachieve to be seen as equals. Now read that part again.

Not experiencing racism is a privilege. Not having the 'people are going to hate you because of the colour of your skin' talk with your parents as a kid is a privilege. Not having to learn how to behave around police so you don't get unjustly murdered is a privilege. Learning about racism instead of experiencing it directly is a privilege. Being exhausted from hearing about racism instead of experiencing it is a privilege. Not being told that you're smart or good-looking 'for a black person' is a privilege. Not having to worry whether or not your ethnic name will be shown on a job application is a privilege. Not having to worry about being accused of shoplifting at the mall based on the colour of your skin is a privilege. Not having to put up with strangers touching your ethnic hair out of 'curiosity' without permission is a privilege. Not having to wonder if your new friends, coworkers, or love interests even like people of your skin colour is a privilege. Seeing people on TV, superheroes, dolls, action figures, influencers, political figures, teachers, people on the street that look like you is a privilege.

In fact, something that so many white people fail to recognise is the privilege of being surrounded by people that look like you. It's something so minor that I'm sure many of you don't even notice, but it's something that means so much to students of colour. Just imagine going to an all-black school. Imagine how out of place you'd feel. That's the every day life for students like me. Being Black in an all white school is an anxiety-inducing experience, of constantly being reminded that you are different, and that you don't fit in. Whether it's the stares you get in public, a seemingly innocent race joke from a close friend, or simply looking down at your hands and noticing the colour of your skin; you are reminded over and over again that nobody looks like you. That you stand out even when you don't want to.

Consequently, something as little as seeing another Black person in public is such a comforting experience. I remember breaking down into tears the first time I went to a predominantly Black church in the UK. I wasn't the odd one out. I wasn't alone. The atmosphere was full of life, love, music-a passionate celebration of faith-of Blackness.

It may not seem like much, but because there are so few non-white students in this school, the community needs to do a better job of creating a safe environment for their students of colour. Because at the end of the day, it's hard enough just being here. Let alone having to deal with racial insensitivity.

Students aren't being taught enough about white privilege, which is why not enough students acknowledge it. I think this is something that needs to be introduced to the curriculum somehow. This is not a 'sensitive' topic for white children to learn about. It is necessary. As my older sister once said, "The Black experience is one of fear and loss." Black children grow up in a world where they have to understand, even from a young age, that they will be hated for their skin colour and there's nothing they can do about it. It's our reality.
We don't get the privilege of learning about racism. So why be afraid to teach white children about it?
We need more teachers of colour.

Think about the first time you had a Black teacher, if ever. For some, it happens late in high school, and others, even later-perhaps in university. I'm sure many of you have never had a Black teacher, even in an international school.

This is a problem. How can a school portray a diverse community without a diverse faculty?

For me, the first time I had a Black teacher was in the 10th grade. I shouldn't have been so shocked, but I was: seeing a parental figure outside of my family that looked like me. That I respected. That I could relate to.

White students can share experiences with white teachers in ways that Black students cannot. They can relate to simple anecdotes like, 'When you wash your hair every day...' or 'When you get a sunburn...' Black people cannot; and in turn, often go silent because of this. But, talking to a Black teacher about the best leave-in conditioners and curl creams, recommending cheap places to get braids done, laughing at the way her peers and coworkers always assume that every Black person in the school is related-those are uniquely Black experiences that help validate Black students and make them feel included. Black teachers are much-needed role models to their students.

Not only this, but as writer Andre Perry says, "When it comes to teachers' roles in shaping anti-racist communities, it's better to show than to tell." Meaning, students can learn a lot more about diversity from BIPOC (Black, Indigenous, People Of Colour) teachers than reading about BIPOC experiences in textbooks. For example, my Black teacher liked playing Black African music videos during French class. She also talked about her experiences as an African woman, and the frustration of African culture being portrayed as one sole culture rather than numerous unique ones. This helped make her students more culturally aware.

Exposure to Black culture and Black people at a young age is extremely important. Perry elaborates, "Not seeing qualified, competent Black folk in positions of authority may reinforce the belief, conscious or unconscious, that Black people are less worthy in some way than white people." Thus, seeing an authoritative person of colour every day can minimise prejudice and racial stereotypes, creating more internationally-minded students. Black and POC teachers can also improve cultural awareness and sensitivity amongst their white colleagues, and recognise acts of racism more easily.

There are currently no Black teachers at AISB, and few POC teachers. This is simply not good enough. BIPOC teachers benefit both white and BIPOC students, by creating a more inclusive environment. We need to recruit more teachers of colour, and treat them equally when they do arrive.

Silence is not an option.

So, I've been telling you all to take action, but you may be wondering how you do that. Let me tell you: it's not as simple as it sounds. There are many ways to invoke change and make a difference during a time like this, so it's hard to tell what works, what doesn't, what's right, what's wrong, and what's the best way to do it all.

But there is one phrase I will always uphold myself to: Silence is violence.

You've probably heard that times by now-about how silence is siding with the oppressor, and how you cannot afford to be 'neutral' in a time like this. And it's true. Being actively anti-racist must be the expectation. It is imperative that we use our voices and our platforms, no matter how small.

I'm sure for many of you students, I'm one of the only Black people you know. Think about it: If Black people are the only ones who raise awareness about Black lives, and we preach only to those who are educated about the issue, how will our message reach our most important audience: the ignorant and the racist? It is your job as non-black people to spread the word in your non-black communities. Uplift Black voices by sharing content created by Black people. Every time you find a reliable news source providing updates on the status of the movement, share it. If you read something educational about Black issues, share it. You have no excuse to be silent.

It's not easy to know what to say and how to say it. But this fear should not prevent you from speaking up. If you say something wrong or spread misinformation, you will get called out, and thus, educated. Mistakes are the only way we can learn.

So, take action. No individual can do everything and that's okay. Speak up and act out, however that may look for you. And don't stop once BLM stops being a 'trend.' Keep your foot on the accelerator as long as Black people keep facing injustice. It is our collective duty.

As AISB alumni Aries Brown says, "You have two choices: Either do what is easy, or do what is right."

Understand how performative activism differs from spreading awareness.

Another fear a lot of people have about speaking up is being "performative." There is a fine line between performative activism and spreading awareness, so let me clear the air a little.

Often times, a lot of things people do to "show their support" is very performative. You don't need to "show" us that you care about Black lives. That does not warrant praise. Think about the time you posted nothing but a black box on Instagram with the hashtag #BlackLivesMatter. What did that actually do to help the movement? What change did that make except to show a couple followers that you support the movement? You are helping yourself more than Black lives by being performative. You are trying to make yourself look good.

Instead, put your money where your mouth is. You can spread awareness through hashtags and social media posts, but if you post about the issue and don't actually take action (signing petitions, making donations, etc.) this doesn't do much. Besides, I'm pretty sure there isn't anyone with a mobile device that doesn't know about BLM right now. If you're going to post something of that nature, post something genuinely educational, from a trusted source or Black person you know who's informed.

On the flip side, if you are taking action and not posting about it, ask yourself why. What is stopping you? Keep in mind that the only reason you found that petition is because somebody else shared it with you. I guarantee if you spread awareness about ways to help, at least one of your followers will make a contribution; and every contribution matters. Just remember to double-check the reliability of your sources, including petition and donation sites. We want all money and signatures to go to the right places.

Being inactive on social media because you are 'uncomfortable' or because it ruins the 'aesthetic' of your page is wrong. You are meant to be uncomfortable. Just imagine how Black people feel. This is why we take action.

And remember: If ever you're afraid of doing something performative, ask yourself who you're doing it for. That should be your answer.

How do we teach empathy?

As I said earlier, empathy is central to international communities. We, as international students, cannot only care about issues that directly affect us. Empathy is the ability to understand and share the feelings of another, even without experiencing the feeling ourselves.

White people cannot experience racism. They can never truly understand what it feels like. But that's okay, and it shouldn't stop them from wanting to support the BLM movement. That shouldn't stop them from being anti-racist. Seeing millions of Black people hurting, dying, losing loved ones-that should be more than enough. Their response shouldn't be 'It's not my problem.' That is misuse of privilege. In short: white children shouldn't have to see white faces in distress or white blood being shed in order to care.

So, how do we learn empathy? We must teach it, and we must do so when children are young. Exposure to Black people, culture, and voices in the media is one way to go about this. Kids need to read Black authors. See Black faces on the television. Hear about Black issues so they can understand their privilege and want to use it to fight against injustice. It's not enough to read about slavery in history class, then push it aside as if it's 'in the past' and no longer affects Black people to this day. Teach kids that racism is a contemporary problem that they cannot afford to 'not care' about. They need to be part of the fight.

Teach Black children to love themselves.

Growing up Black in predominantly white environments means you have to learn that it's okay to look different; that it's okay to not fit in. It took years for me to accept my Black body, and even longer to embrace it. Only now, as I write this article, do I realise that everything I hated about myself as a kid is just a product of being Black. My passionate nature, the curves of my body, my eyes, my nose, the thickness of my lips, my kinky hair, the shape of my face, and of course, the darkness of my skin: all things I was bullied for, and taught to find ugly. I hated my Black body and yearned for a white European one, without even realising it.

But Black bodies aren't ugly. The white European standard of beauty is not the only standard, nor the most important one. Black is beautiful.

It should not have taken me 17 years to realise that.

Internalised racism is a very real thing. It can be taught and untaught. So teach Black kids to love themselves. Teachers and leaders, show these children Black role models to look up to, so they can stop comparing themselves to non-black people. Teach them to use their voices and support them when they do: I spent years of high school being called slurs and being compared to zoo animals and I didn't tell anyone out of fear that I'd be called overdramatic.

And finally, teach Black kids to embrace their culture and identities, in spite of everyone who tells them that Black isn't good enough.

Please, please look after the mental health of Black children. Now and always. During a time like this, where the world is in an uproar over years of injustice and mistreatment, tell Black children that it's not fair that they live in a world like this. Tell them they deserve better.

Tell them that they can and should still love being Black.

Dear AISB community...

Take a stand. White people, check your privilege; recognise your whiteness; continue to educate yourselves; and listen to Black voices. Do not drown us out. Non-black POC, acknowledge the fact that although we both experience racism, it is not right for you to draw attention away from the BLM movement. We need you to stand with us. Students, stay informed and be considerate. Check up on your Black peers and keep fighting for them. Don't be complicit when BLM stops trending on Twitter or Instagram, because Black lives will not go 'back to normal' as soon as your social media feed does. Teachers, ask yourselves if you're including Black voices in your curriculum, and supporting your Black students. Administration, ask yourselves why we don't have more BIPOC teachers.

Finally, ask yourselves: Are you non-racist, or are you anti-racist? Will you speak up about Black issues when we need your voices the most, or will you fade into the background? Be the international community we claim to be. Black lives have to matter for all lives to matter, and we cannot afford to be silent.

And remember: Don't be afraid to call out racism. Even if it lies within yourself.

Sincerely,

Omotoyosi Ariyo

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Black Lives Matter: An Open Letter to the AISB Community - The Bite

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Dear AISB students, parents, and teachers, Even though I technically graduated from AISB on Saturday, and was free to walk away, to stop working, stop writing, I felt the need to say something other than "farewell and good luck" via Zoom. With protests going on...

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ISA's Statement on Racism, Discrimination and Injustice. 

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ISA's Statement on Racism, Discrimination and Injustice. 

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4 pp. with Resource List

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International School of Amsterdam Statement on Racism, Discrimination and Injustice

"To deny people their human rights is to challenge their very humanity."
Nelson Mandela, Address to the Joint Session of Congress, Washington DC, June 26 1990

At ISA, since our mission is No person in the ISA community shall be treated differently, separately, or have any action directly affecting them taken against them on the basis of race, religion, national origin, marital status, sex, sexual orientation, gender identity, or disability. As a school, we are committed to listening, learning, and taking action to address racism, discrimination, and injustice both within and outside of the classroom. We stand in solidarity with all members of Black communities and all members of other marginalised groups who experience discrimination. 'to educate for international understanding', we believe that our shared humanity is what unites us. When we recognise and uphold what it means to be human and combine this with the qualities of open-mindedness, respect, and empathy, we can build deep connections across cultural divides, value diversity and support each other by standing up for human rights.

We recognise that systemic racism exists in society and is embedded in mainstream culture. At ISA, we are privileged and often disconnected from the discrimination and suffering that others experience in the world, and many of us are unaware of the unconscious bias that we hold due to the history and persistence of white supremacism within our global societies. We cannot, however, hide from the reality that injustice and inhumane treatment of others continue, as was recently highlighted by police brutality resulting in the murder of George Floyd in America or the countless others like him around the world. We also cannot blind ourselves to the prejudice and disrespect that members of our own community experience in their everyday lives, including on our own campus.

As a school, we acknowledge our greater responsibility in educating our community and realising change.

1. Educate ourselves about racism and discrimination; examine our own values and dispositions, developing awareness of our own biases and prejudices.

2. Develop an explicit Equity and Diversity policy for our school, including an examination of diversity in recruitment and hiring.

3. Review programmes with faculty to ensure that anti-racism and anti-discrimination pedagogy is incorporated across all age groups and subject areas.

4. Support and collaborate with the ISA Diversity Task Force to implement an Equity and Diversity campaign in the next academic year.

5. E mpower students to lead initiatives and to advocate for themselves and others within our community on issues of anti-racism and anti-discrimination.

We are committed to ensuring that our actions are not performative but are in fact substantive and reflective of the principles of our mission, vision, and beliefs and that by doing so we will make our community a safe space for all.
For further resources, review the Anti-Racist and Social Justice booklists for summer reading on the Upper School library website or the following websites. Anti-Racism & Social Justice Resource List Please note that to access the Sora reading lists, you will need to have an ISA libraries username and password. Please contact our Upper School Librarian, Kim Tyo-Dickerson ( For advice on how to talk with children about race: https://nmaahc.si.edu/learn/talking-about-race https://www.annefrank.org/en/topics/discrimination-and-equal-rights/ An eleven-year-old girl talks about institutional racism: ktyo-dickerson@isa.nl ) for information about your Sora account. Students, parents, faculty, and staff are all able to have a Sora account - these resources are available to our whole community.

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International School of Amsterdam Statement on Racism, Discrimination and Injustice - International School of Amsterdam

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"To deny people their human rights is to challenge their very humanity." Nelson Mandela, Address to the Joint Session of Congress, Washington DC, June 26 1990 At ISA, since our mission is No person in the ISA community shall be treated differently, separately, or have any action directly affecting them taken against them on the basis of race, religion, national origin, marital status, sex, sexual orientation, gender identity, or disability.

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How Students of Color Confront Impostor Syndrome

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How Students of Color Confront Impostor Syndrome

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10 min. Dr. Dena Simmons

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Dena Simmons: How students of color confront impostor syndrome

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As a black woman from a tough part of the Bronx who grew up to attain all the markers of academic prestige, Dena Simmons knows that for students of color, success in school sometimes comes at the cost of living authentically.

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6 pp. Dr. Martín Casas

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So you are the school leader.

You wrote a heartfelt, authentic, and timely letter to your staff/stakeholders condemning racism and publicly supporting Black Lives Matter. Your letter included a list of resources, videos, blogs, and links that outline how to talk about race, and how to become an anti-racist. You even attended a Black Lives Matter protest and posted it on social media. However, your letter & social media posts never mention how you are going to address the systemic racism, inequities, and microaggressions that exist in your school, that exist in every school (mine included) - beyond the protests - beyond this moment.

Now what? Where do you go from here? Where do you begin? What is next?

Many school leaders will open the school year by hosting a one - day Diversity, Equity, & Inclusion (DEI) workshop. Nothing wrong with that. However, too often organizations fragment DEI professional learning separate from all other work. How many times have organizations hosted a "diversity" professional learning day, and then nothing the rest of the school year to formatively revisit the topic? DEI should not be a statement that simply lives on a banner, marquee, or website ledger. Yes, we all have the word(s) "equity" "social justice" or "all kids can learn" somewhere in our mission or vision statements - but what does this really mean? That we celebrate Black History Month? That we celebrate Latinx Heritage Month? That we have more tutoring? That we have more "targeted interventions" (a saturated term now)? That we have mentor groups? These are not bad things, but they are the same things that our system has tried for the last 40 - 50 years. DEI work needs to go beyond annual diversity celebrations. Diversity, equity, and inclusion should be an intentional part of every lesson design, assessment, curricular decision, instructional practice, hiring practice, policy decision, and a fiscal decision that a learning organization makes. It takes a system-wide approach, not a siloed one. In the words of Bettina Love (2020) "we must eliminate oppression, not put a bandaid on it."

System DEI change: Adaptive versus Technical Change

Systemic DEI change is deeply nuanced & complex, or what Heifetz, Grashow, & Linsky (2007) refer to as adaptive change. It requires trust, psychological safety, and a fundamental change in beliefs. It requires a lot of inner - work, and because of this, most learning organizations begin systemic DEI change with self - reflection, courageous conversations, book studies, acknowledging implicit bias and privilege. However, most learning organizations never move beyond this, the work rarely progresses into changing school procedures, policies, and actions - or what Heifetz and Laury refer to as technical change. Engaging in technical and adaptive solutions could lead to a tectonic shift to our system. Yet, school leaders engage with stakeholders in adaptive and technical change ideas as if the two were mutually exclusive.

How might we engage stakeholders to design adaptive and technical change ideas?

The Beliefs - Action - Data (BAD) Protocol

The use of the Beliefs - Action - Data (BAD) protocol can engage all stakeholders in a learning organization in both adaptive and technical solutions. For the past two years, we have been prototyping different iterations of the BAD protocol. The use of the protocol has led to some transformational changes (adaptive and technical) at different sites that we have worked with. The protocol can be used in a variety of school settings, including all - staff workshops. However, it is recommended for use with small affinity groups (PLCs, course - alike teams, admin teams, district management teams, grade level teams) that can meet formatively to monitor progress. The following example is from a one - hour BAD protocol lighting round:

1.Beliefs (10 minutes):

Q: What are our beliefs about our students? Do we believe that all students can learn at high levels? Regardless of income, race, ethnicity, color, background, community, home - life, nationality, immigration status, age, religion, parental status, physical or mental disability, sex, sexual orientation, gender, gender identity, or gender expression. (10 minutes = 5 minutes for small group discussion, 5 minutes for large group discussion)

99% of your staff will answer yes. If someone answers "no" or "it depends," then perhaps it is time for them to seek other opportunities.

2. Actions (20 minutes):

Q: Do our actions reflect our beliefs? Actions: curriculum, policies, instruction, pedagogy, assessments, projects, lesson designs, assignments, language, the way we talk about students, the way we speak to students, body language, and activities, (15 minutes for small group discussion, 5 minutes for large/whole group discussion)

Your staff responses will be split and will vary. Some will say yes, some will no, and some will say "most of the time." The use of norms and facilitation is crucial here - conversations will be reflective, perceptive, and uncomfortable. Select a skilled teacher - leader to facilitate each group.

3. Data (10 mins):

Q: Does our data reflect our beliefs? Data: state & national assessment results, attendance, graduation rate, A-G rate, class participation rate, assessment completion rate, enrichment participation rate, school climate data, healthy kids survey data, student senate qualitative data, co-curricular, extracurricular data, happiness index data, referral data, special education data, suspension data, expulsion data, parent participation data. (10 minutes for small group discussion)

For most campuses, this will be a resounding no. Most schools have significant gaps in their data that magnify the disproportionate inequity that exists for Black, Latinx, and underserved/underrepresented students. Again, the use of norms and facilitation will be crucial here - conversations will be reflective, perceptive, and uncomfortable. Select a skilled teacher - leader to facilitate each group.

4. What actions can we change so that our data aligns with our beliefs? (20 mins)

Have each team select an action (from the list) to change and create an improvement goal (PDSA) that they will monitor and adjust formatively. Encourage teams to select a change idea that is within their control or sphere of influence (i.e. their own classroom, or team). Depending on the size of the group, and time. Select a school-wide DEI change idea for the whole group to focus on as well.

Systemic Change

The BAD protocol is a useful tool to have teams align their beliefs with actions. Here is a list of other examples of systemic DEI change ideas that were inspired by engaging different organizations in the BAD protocol:

Curriculum

Standards-based, Vendor - based. Curated and designed from a limited/singular POV. Follows a prescribed scope and sequence.

Liberatory Design. Culturally Responsive Teaching (Hammond, 2014). Still standards-based, but the community, people, and experiences are the textbook. An emphasis on increasing the cognitive, metacognitive, literacy, creativity skills of all students by giving them what they need. Social justice and the experiences of communities of color & underserved/underrepresented communities become the emphasis/ lens of the curriculum.

Technical & Adaptive

Feedback Protocol

At the end of every lesson, professional learning, or meeting, participants fill out "I like, I wish" comments to give feedback.

Continue with "I like/I wish" protocol, but now add the Equity Pause/Critical Lens to accompany it to receive Diversity, Equity, and Inclusion feedback.

Technical

*An "easy - entry" change idea: Have a school team (perhaps a PLC) omit the use of "deficit language" in their PLCs. Typically, when teachers discuss student behavior, student assessment performance, or other student data, teams will use terms like "subgroups" "minority" "reluctant learner" "unmotivated student." The use of these terms can negatively influence the beliefs and mindsets that teachers already have about students of color. Instead, have a team replace deficit language with strengths-based language: student groups, demographic groups, disaggregate data by areas of growth, emerging multilingual, and "students that we are not being successful with" (shifts the emphasis to the adults, instead of blaming the student).

The shift from deficit-based language to asset-based language is a relatively innocent (easy - entry) example of how the BAD protocol can lead to equitable changes. However, the consistent and formative use of the protocol can result in more systemic DEI changes (standards-based grading, elimination of bells, a shift to more culturally relevant pedagogy).

Systemic DEI changes that acknowledge, celebrate, and leverage the brilliance of our communities of color can only happen on campuses that have healthy relationships, psychological safety, vulnerability, and trust. The BAD protocol can only thrive in an environment in which colleagues "feel comfortable feeling uncomfortable" and pushing each other. Establishing these relationships should be a precursor to engaging staff in any DEI work or use of protocols.

While it is important for school leaders to build relationships, it is urgent that school leaders push their schools to prioritize and expedite DEI work. Culturally responsive pedagogy should not happen for one month out of the year for our Black, Latinx, Asian - American, LGTBQ students, it should happen all year. DEI and culturally responsive pedagogy professional development should not happen once a year for faculty/staff, it should happen all year long. We need more than just statements, we need more than just social media posts, we need more than just book studies, we need more than just courageous conversations. We need changes in behavior, procedures, and policies from the adults that work with students. We need action. We have to start dismantling the systemic racism that exists in all of our schools NOW!!

"You always told me 'It takes time.' It's taken my father's time, my mother's time, my uncle's time, my brothers' and my sisters' time. How much time do you want for your progress?" - James Baldwin

" It has to start somewhere. It has to start sometime. What better place than here. What better time than now?" - RATM

Tu lucha, es mi lucha.

-Martín Casas

For more, see:
Dr. Martín Casas is a high school principal in San Diego County and a faculty member at the HTH Graduate School of Education. Dr. Casas was recently recognized as the 2019 - 2020 ACSA Region 18 Principal of Year. He is an Our Voice Academy fellow and currently serves as President of the North County Conference. You can find Martin on Twitter at @MartinCasas_. Stay in-the-know with innovations in learning by signing up for the weekly.

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Moving Beyond the Statement: Implementing Anti-racist/DEI Systemic Change | Getting Smart

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So you are the school leader. You wrote a heartfelt, authentic, and timely letter to your staff/stakeholders condemning racism and publicly supporting Black Lives Matter. Your letter included a list of resources, videos, blogs, and links that outline how to talk about race, and how to become an anti-racist.

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4 pp. Aishnine Benjamin

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What is your first memory of racial difference? Mine is when I was 5 years old. My family had recently moved to Brighton from a small town in Surrey, and I was the only black child in my school. Some of the other children called me names (like 'poo face'). I cried a lot. I was very sensitive.

What is your first memory of racial difference? I ask this question when I run race awareness training course in companies I work with. The diversity of responses always fascinates me. I am amazed at how different people's experiences of 'race' are. It ranges from white people who went to multi-cultural schools. Who, are very racially aware and confident in the language they use and their knowledge of cultural difference. To white people, who didn't encounter racial difference until they interacted with people from different cultures in university or their first city-based jobs. To black Africans, who also didn't experience the concept of 'race' until they moved to the UK and were othered for the first time, no longer in a black majority.

What Is Race?

Literacy is defined as knowledge or skills in a specific area. The legal definition of race as defined by the Equality Act 2010 , can mean your colour or your nationality (including your citizenship). It can also mean your ethnic or national origins, which may not be the same as your current nationality. That sounds simple, but it's not really. Firstly, because all these things are not the same. Nationality is completely different to ethnic origin, and colour is completely different to citizenship. But somehow - ALL these things are 'race'.

If you imagine what happens when someone is racist. Probably some kind of verbal abuse comes to mind. And for someone to be racist, there has to be the notion of race.

This brings to light the second problem with this term of "race" - that is, that it doesn't really exist. The history of the concept that we have of race is based on a pseudo-science of racial difference with a very problematic history. Also, it has been proven that there is only the 'human race' in biological terms.

So how is it that we can talk with such passion and conviction about something that does not exist? Simply, because the impact of the creation of the concept of "race" (on geographical and historical grounds) does exist. Everyday racism, systemic racism and institutional racism are real. The concept of race was created as a societal construct, and today we live with the consequences of that.

What Does Racial Literacy Mean?

Unfortunately, our education system doesn't include a standard explanation to our young people of the history of the creation of the concept of race (or critical race theory). The implications being that we are all often fuddling through with concepts that we don't understand, with no knowledge of why race as we know it exists. And then we are expected to just get on with things. To tread sensitively around appropriate language, 'BAME', 'black', 'BME'; 'minorities' but not 'non-white'; 'person of colour' but not 'a coloured person'. And, one I quite like - 'the global majority'.

A recent Channel 4 documentary, The School That Tried To End Racism , gave some race theory experts (including Dr Nicola Rollock , an academic and consultant who specialises in racial justice in education and the workplace) the opportunity to use methods used in schools in the USA to make children in a UK school racially literate. One method being creating affinity groups, where all the white pupils and all the black and minority ethnic pupils went into different groups and discussed their ethnicity. The difference in the conversations between the groups was notable because this was the first time the white children had considered having a race.

Critical race theory is studied by academics across the world. And while there are some academics who have studied race extensively (often not recognised as part of the mainstream canon of academia), the really interesting studies that would push thoughts of race to a new and modern way of thinking, are the studies of whiteness. The most well-known is now Robin Diangelo's White Fragility: Why it's so hard for white people to talk about racism, written by a white woman in the USA exploring a discussion that is often missing about what it means to be 'white'. Particularly thought-provoking for white people who often don't see themselves in racial terms.

What are the implications of not being taught racial literacy? As an adult, do you feel comfortable talking about race? Would you avoid saying 'black people' to a black person? Have you ever said 'I don't see colour' or 'I don't see race' in order to make a person of colour feel comfortable? Perhaps the reason for this is because you aren't racially literate. Perhaps you aren't aware that by saying 'I don't see race' you are inadvertently putting a negative value on that person's race by suggesting it's not important to you. It's patronising, ignorant and ill-informed. And if this is your position then it probably isn't your fault - because no-one taught you how to be racially literate. This idea of being colour-blind is explored by Renni Eddo-Lodge, in Why I'm No Longer Talking to White People About Race (with accompanying podcast) and in Afua Hirsch's book, Brit(ish).

The Benefits Of Being Racially Literate

Imagine if your starting point was positive, that you saw a black person and your first thought was positive. Perhaps because you understood the history of the creation race linked to slavery, trade and colonialism. Perhaps you had some knowledge of the history of the continent of Africa, it's riches, culture and resources. Of the reason why there are black people in the Caribbean and the Americas and the role of western European countries in this racial geography. Of the rich intellectually advanced history of the African continent and their current blossoming economies.

View racial literacy the same way you view literacy of reading, writing and numeracy. People who lack these basic literacies do struggle in later life and in work. Sometimes it can be dangerous, for example, being unable to read warning signs. Without some racial literacy being taught to young people, they too are at a disadvantage in how they engage with people from different cultural backgrounds. Racial literacy is an essential skill for work and everyday life.

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What Is Racial Literacy? - The Black Curriculum

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What is your first memory of racial difference? Mine is when I was 5 years old. My family had recently moved to Brighton from a small town in Surrey, and I was the only black child in my school. Some of the other children called me names (like 'poo face').

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Indian upper cast outrage against racism

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Indian upper cast outrage against racism

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While 'Black Lives Matter' needs and deserves all the attention coming its way, the sudden outrage by India's upper caste on this issue seems rather hypocritical, considering their long history of brutality against Dalits and Adivasis.

With protests raging across America and other parts of the world after George Floyd's murder by a White police officer, the hashtag #BlackLivesMatter has been trending on social media. The African-American struggle has a long history, and many marginalised communities across the world seek inspiration from their resistance. Other countries have extended their support to the protests, while expressing concerns over racism and police brutality.

Similar support has also been extended by citizens of India to the on-going protests, condemning acts of racial violence and discrimination. While #BlackLivesMatter needs and deserves all the attention coming its way, the sudden outrage by Indians on this issue seems rather hypocritical, considering the upper caste's long history of brutality against Dalits and Adivasis.

There is constant outrage in Kashmir about the cruelty inflicted by armed forces on civilians; people in the northeastern states of India are also victims of racism and brutality at the hands of the armed forces. In recent times, several activists and students fighting for the rights of marginalised communities have called out Indian celebrities for showing selective outrage.

The marginalised in India have often faced criticism for even voicing their concerns. Seeing friends and colleagues be oblivious to matters in their own backyard, while showing extreme interest in the US protests, is worrying.

For instance, news outlets and people on social media, pouring their hearts out for a very significant movement in the US, have never bothered to acknowledge the rampant racism towards people from the North East. The brutality towards the indigenous communities in Northeastern states is rarely addressed.

"When we talk about racism in India, it is certainly not restricted to the upper caste population. I have been in enough left-liberal spaces to say that it exists all over the country. We have the AFSPA (Armed Forces Special Powers Act), which gives the power to displace indigenous people, procuring their lands etc without being questioned and for the supposed national interests. Northeastern states have numerous communities with their own culture, who are facing their own set of problems with the laws implemented by the state and are bearing the brunt of colonial laws till date. It is infuriating that the region is homogenised when spoken about, covering our culture and issues under one huge umbrella. I have tried to voice my opinion about the ecological politics in Arunachal Pradesh, the brutality over tribals in the region and the silence over the issues. Neither are these issues spoken about nor is the racism that we face acknowledged," said Deyir Nalo, a student of sociology and Delhi University alum.

"We also have many colonial blunders to which tribals fall prey even till date. In Arunachal Pradesh, where I come from, I can point out an issue about the Yobin ethnic community who live on the borders of Myanmar. And to seal the border, Indian government evacuated a significant number of people from the community and pushed them into a region which was in 1983 notified as the Namdapha National Park. Now the people living there are constantly forced to move out of the place and no amenities can reach them since it is a national park. Racism, brutality, evacuations - all of them go unreported," she added.

The Dalit movement in India has taken immense inspiration from the African-American civil rights movement, connecting to Black struggles and seeking support from the teachings of leaders like Malcolm X. However, the Indian upper caste diaspora in the US and other countries continuously equates itself to the Black community, despite being perpetrators of oppression against the marginalised in India themselves.

Manasa Yendluri, a Telugu-Dalit feminist, poet and writer, expresses distress over the same, "Many NRIs and Indians restlessly shouted at the top of their lungs and wrote their hearts out for George Floyd. But they never seemed to have heard the names of Madhu, Surekha Bhaiyyalal, Manasa Yadav, Teku Lakshmi, Bakki Sreenu, Vikas Kumar Jatav, and many other Bahujans who were killed in the name of caste. They kept their silence even if they knew about these incidents. Animal killings in this country have gotten the attention that not a single Bahujan life could get."

On 27 May, a pregnant elephant in Kerala died after consuming a pineapple stuffed with crackers - a common snare used to scare away wild boars from plantations. Social media outrage rose to a crescendo over it, with condolences pouring in on every platform. The death of the elephant was extremely disturbing and sad. However, what is rather revealing and heart-wrenching about India's reality is that Dalits and Adivasis, in spite of losing their lives to brutality every day, do not receive a similar outrage or response to atrocities committed against them. This reflects the truth about how lives of some communities in this country hold a different value when compared to others, and the value is nowhere close to the attention that an animal gets.

The same people, grieving the death of the elephant, could also be seen proactively sympathising with the protests against police brutality and racism in the US. "Over the last week, I've seen plenty of largely apolitical Savarna, middle and upper caste people, join in on the global outrage and solidarity over George Floyd's murder. This is particularly ironic when one thinks of how this empathy is absent when Adivasis, Dalits, Muslims and other marginalised communities in India are brutalised at the hands of the state machinery, day in and day out," says Nolina Minj, an Adivasi researcher and writer. "While there is a history of transnational solidarity between Dalits and Blacks, upper-caste Indians would loathe recognising that their casteism and indifference towards the oppression of marginalised communities in their own country stems from the same unequal world order that enables racism. Supporting anti-racism in the West, while staying mum about violence at home, is a paradox that is morally flawed and unstable," she adds.

According to a study by Common Cause in 2018, the percentage of people detained in India without being sentenced for a crime was 32 percent in 2003-2005, and 31 percent in 2013-2015. 67.2 percent of undertrials happen in India - double the global standards' percentage. The survey also clearly indicates that the fear among Dalits, Adivasis and Muslims of being vulnerable to accusations of crime are quite significant.

Newsrooms in India too bustle with a homogeneous population of upper caste people, with this lack of diversity and inclusivity mirrored in the attention attributed to brutality on marginalised communities. Several national and state broadcasters, which have reported on the protests against George Floyd's murder as an outrage against white supremacy, thereby projecting the protests as dissent with reason, have constantly criminalised the anti-CAA-NRC movement in India. They have also maligned the Bhima-Koregaon rallies, and with no reluctance, have reported saying social activists are anti-nationals.

"I have been consistently speaking out against the current government on social media, especially after the revoking of Article 370, during the anti-CAA-NRC protests, the Delhi pogrom, and the unreasonable arrests of activists. Several friends and acquaintances often shunned me saying I was blowing everything out of proportion, and asked me to focus on the positives in the situation. Protesting to protect my right to survive, and to speak about it, seemed to be costing me my friendships. But yes, at the same time, the same people tweet about 'Black Lives Matter'," says Kazim Syed, a journalist from Ladakh.

It is rather distressing and infuriating for marginalised communities to shout themselves hoarse, only to see people around them conveniently dodging the subject of violence inflicted on them in their own country. The same people either perpetrate said violence themselves, or are complicit in the act by choosing to stay quiet and ignorant about the lives of a huge section of society.

Solidarity is important while dealing with oppression, but solidarity means nothing when it is wrought with hypocrisy. "If incidents that happen to Dalits, Adivasis and Kashmiris in India had happened in the US, there would be so much more outrage. There are Whites who, like many communities in India, try to malign the Black protestors. But the support of celebrities towards Blacks is very crucial, because celebrities make up the US culture," says Shripad Sinnakar, a Dalit queer activist, writer and poet.

According to a 2018 Amnesty report, more than 40,000 crimes against the Scheduled Castes were reported in the year 2016. In June 2012, 17 Adivasis were killed in an unprovoked attack by the security forces in Chattisgarh - this being among the many atrocities carried out against the marginalised sections every day. Such incidents make for fleeting news pieces that are hardly paid attention to. "It's akin to ignoring the fire in your own backyard, while being engrossed with the distant one being televised into your home. It's no secret that Indians from dominant castes and communities are far removed from resistance struggles in their own country. Their silence then, and outspoken outrage now, speak volumes about their inhuman hypocrisy. It only goes to show how in popular discourse, social justice has become a buzzword devoid of meaningful engagement that requires hard work," Minj says.

The Indian diaspora abroad has always misrepresented India as a country, and also its dynamics. The diaspora condemns racial discrimination in the West, while erasing their role as perpetrators of violence against marginalised communities in their own country.

"Responsibility lies on their shoulders to raise their voices for the marginalised in their homeland, if they are vocal about the minorities in the countries they are living in," says Sinnakar, before adding: "But this is also an area of contention for me. What about the problems people in other countries are facing? - Muslims in China, indigenous communities in Brazil, Chilean protests, and so many others. Those, like our own country's plight, are also talked about globally. So, I believe it's a moral responsibility of every diaspora to voice the concerns of their countries, which I'm sure the upper caste diaspora cannot do without being pretentious...Solidarity is a moral responsibility; it is what heals civilisations and people."

Few days after students from Delhi's Jamia Millia Islamia University were seen protesting against the Citizenship Amendment Act (CAA), news of the Delhi Police forcefully entering the institute's library on 15 December 2019, and charging at the students with canes, emerged. The videos of the incident were circulated widely on the internet. The police had entered university premises in riot gear, and had attacked students who were studying in the library. Expectedly, the Indian diaspora abroad chose to remain largely silent about the episode. Additionally, a significant section of this population also hosted pro-CAA rallies in their respective countries.

It is also this sect of people who condemn racism and support affirmative action in the US, while speaking against reservation, and criminalising the discourse of marginalised communities in India.

"Upper caste feminists only address patriarchy, and refuse to speak of caste. Similarly, the Indian diaspora and a majority of upper caste Indians can only look at racism in other countries, but not (see) their own caste system. Indians who take pride in admitting that they fight against racism are giving a statement that they are much more 'educated' and advanced (than others), and that casteism is too small an issue to fight against. The day Ambedkar enters their bookshelves and rests in their hands, is the day this nation starts advancing," says Manasa Yendluri.

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Indian upper caste outrage against racism in the West is in jarring contrast to apathy towards marginalised at home - India News , Firstpost

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While 'Black Lives Matter' needs and deserves all the attention coming its way, the sudden outrage by India's upper caste on this issue seems rather hypocritical, considering their long history of brutality against Dalits and Adivasis.

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Abolitionist Teaching and the Future of our Schools

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Abolitionist Teaching and the Future of our Schools

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1.30 hour conversation with Bettina Love, Gholdy Muhammad, Dena Simmons and Brian Jones.

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Abolitionist Teaching and the Future of Our Schools

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a UNESCO campaign

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UNESCO hosted the launch of the "India's Got Colour" campaign in New Delhi, followed by a panel discussion on the issue of colour bias, on 14 October 2019, from 5 pm to 6 pm. The Campaign was kick-started with a 2-minute music video produced by Nandita Das Initiatives with the support of JSW Group. This exciting video manages to bring out the deep-rooted colour bias and the need to embrace all skin tones, celebrating the diversity that exists in India. The main objective of the campaign is to spark a conversation around colourism in India.

UNESCO's mandate includes the fight against racism and discrimination anytime, anywhere. Standing up against racial discrimination is a key component of UNESCO's work aiming to build peace in the minds of men and women, through education for tolerance, and the rejection of racist stereotypes in our societies or in the media.

The innovative video created by actor-director Nandita Das along with filmmaker Mahesh Mathai and music composer Ankur Tewari, brings together celebrities such as Swara Bhasker, Radhika Apte, Ali Fazal, Divya Dutta, Tannishtha Chatterjee, Tillotama Shome, Vikrant Massey, among many others. They have all worked pro bono to lend their voice to this important issue.

The launch event included a panel discussion between Nandita Das, Eric Falt, Director and UNESCO Representative, and Kavitha Emmanuel, Founder and Director of Women of Worth, who started the Dark Is Beautiful campaign in 2009. Nandita Das been supporting the campaign, since 2013. To celebrate their 10th anniversary, the campaign was reinvented and got a more inclusive name, 'India's Got Colour'. The panelists discussed how skin colour influences our definitions of beauty, self-confidence, and impacts our everyday actions and life choices.

'Skin colour bias is simply racism by any other name. It must be confronted just like any other form of bigotry', said Eric Falt.

" While we must combat the various forms of discrimination based on caste, religion, gender and sexual preference, the least we can do is to end the bias based on skin colour ", added Nandita Das.

" India's Got Colour' is a brave new expression and an extension of the Dark is Beautiful campaign to put an end to the unfair and toxic belief that measures a person's worth and eligibility based on the colour of their skin", said Kavitha Emmanuel, sharing her expertise as mentor, writer and motivational speaker.

Humanity has joined hands to establish a clear pathway towards peaceful and sustainable societies by endorsing the 17 Sustainable Development Goals. SDG10 aims to reduce inequalities and its target 10.2 aspires to empower and promote the social, economic and political inclusion of all, irrespective of age, sex, disability, race, ethnicity, origin, religion or economic or other status by 2030.

Time to celebrate diversity - 1.3 billion people, and that many shades of skin tones!

The video can be viewed on both instagram and YouTube.

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UNESCO hosted the launch of the "India's Got Colour" campaign in New Delhi, followed by a panel discussion on the issue of colour bias, on 14 October 2019, from 5 pm to 6 pm. The Campaign was kick-started with a 2-minute music video produced by Nandita Das Initiatives with the support of JSW Group.

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Homa Tovangar and Will Richardson

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Educators are facing an epic design challenge right now. We're helping schools around the world succeed at that work.

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Teaching Black Lives Matter in the Classroom 

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Teaching Black Lives Matter in the Classroom 

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In support of the Movement for Black Lives, we share this collection of teaching ideas and resources. The Movement for Black Lives challenges the ongoing murders of African Americans by the police and the long history of institutionalized racism. This resource collection was originally published in August of 2014, after the murder of Michael Brown in Ferguson, Missouri. See additional resources compiled for the Black Lives Matter at School Week of Action. Updated February 2018.
By Julian Hipkins III

As the new school year begins, first and foremost on our minds and in our hearts will be the killing of Michael Brown in Ferguson, Missouri. Teachers may be faced with students' anger, frustration, sadness, confusion, and questions. Some students will wonder how this could happen in the United States. For others, unfortunately, police brutality and intimidation are all too familiar.

Here are a few ideas and resources for the classroom to help middle and high school students think critically about the events in Ferguson, New York, Cleveland, North Charleston, Baltimore, Hempstead, Minneapolis, Baton Rouge, Tulsa, Baton Rouge, Charlotte, and across the U.S. and ways they can be proactive in their own communities. For elementary students, see Teaching About Trayvon Martin with Young Children.

Police Brutality

The Black Panther Party's 1966 platform, known as the ten-point program, included the demand: "#7. We want an immediate end to police brutality and murder of Black people, other people of color, and all oppressed people inside the United States." The issue of police brutality in communities of color has a long history and the Panther platform gives an example of how to turn grievances into a clear set of goals for meaningful change. The lesson "'What We Want, What We Believe': Teaching with the Black Panthers' Ten Point Program" by Rethinking Schools editor Wayne Au introduces students to this history and invites them to create their own list of demands. You may also want to have students review and compare the demands of the 1963 March on Washington, the Young Lords Party, and the Movement for Black Lives.

Here is a 2001 article by the Black Radical Congress about the history of police brutality and popular resistance in the U.S.

History of Racism

An exploration of U. S. history can help students understand how racism, while not natural, has always played a key role in this country (predating 1776) and how it became embedded in all of our institutions, including the criminal justice system. " The Color Line" is a lesson by Rethinking Schools editor Bill Bigelow (available from the Zinn Education Project) on the origins of racism in the United States and who benefits. Students hopefully will see that if racism is learned and reinforced by laws, it can also be unlearned and dismantled. (Below are images of three people who dedicated their lives to exposing and challenging institutional racism: Medgar Evers, Ella Baker, and Ida B. Wells. )

International Human Rights

Upon his return from Mecca in 1964, El-Hajj Malik El-Shabazz (Malcolm X) stated that he wanted to bring charges against the United States for its treatment of African-Americans. He believed that it was "impossible for the United States government to solve the race problem" and the only way to get the United States to change its racist ways was to bring international pressure. He made the clear distinction between civil rights and human rights.

In an earlier example, on October 23, 1947, the NAACP sent to the U.N. a document titled " An Appeal to the World," in which the NAACP asked the U.N. to redress human rights violations the United States committed against its African-American citizens. W.E.B. Du Bois, who drafted the NAACP petition with other leading lawyers and scholars, intended to focus attention on the U.S.'s systematic denial of human rights to its African American citizens. They presented in the petition facts about lynching, segregation, and the gross inequalities in education, housing, health care, and voting rights. DuBois stated,

It is not Russia that threatens the United States so much as Mississippi...[I]nternal injustice done to one's brothers is far more dangerous than the aggression of strangers from abroad. [Read more at the University of Chicago Library News.]

Indeed, the U.S. government is quick to condemn human rights violations in other countries, but seldom expects to be accountable to the world for actions within its own borders. A lesson by the Stanford University Liberation Curriculum Project engages students in a discussion about the human rights violations perpetrated against African Americans during the 1950s and 1960s - and can serve as a springboard for looking at human rights today.

On November 11, 2014, Michael Brown's parents testified at a United Nations Committee Against Torture session in Geneva, Switzerland about the killing of their son. Brown's father stated, "I would like to see the United States make a commitment to address racial discrimination in a comprehensive and coordinated manner."

Another lesson that highlights this American exceptionalism is " Whose Terrorism?" by Bill Bigelow of Rethinking Schools. (Posted on the Zinn Education Project website).

Militarization of the Police

In The New Jim Crow: Mass Incarceration in the Age of Colorblindness, Michelle Alexander describes the militarization of the police, foreshadowing the heavy weaponry used by police in Ferguson. In the section titled "Waging War" in Chapter 2, Alexander states,

The transformation from "community policing" to "military policing," began in 1981, when President Reagan persuaded Congress to pass the Military Cooperation with Law Enforcement Act, which encouraged the military to give local, state, and federal police access to military bases, intelligence, research, weaponry, and other equipment for drug interdiction.

That legislation carved a huge exception to the Posse Comitatus Act, the Civil War-era law prohibiting the use of military force for policing.

Students and teachers can read this chapter to explore how many police departments "seek and destroy" in some neighborhoods while they "protect and serve" in others.

Students can consider the meaning of "protect and serve," and the history and purpose of policing, as described in this WHUT video interview with Tim Jenkins.

Student Fear and Resilience

One of the toughest challenges for teachers and counselors is to create a safe space for students in an unsafe world.

New York teaching-artist Renée Watson uses poetry to help her students deal with the very real fear for their own safety and to play a role in exposing the violence.

In The Murder of Sean Bell: From Pain to Poetry(Rethinking Schools) she describes this process,

"I'm afraid that one day I'll be shot by the cops for no reason," a 7th-grade student blurted out in our class discussion. My teaching partner and I had asked students to call out their hopes and fears. "What do you hope for your community? What is it about your community that makes you afraid?" we asked.

I wrote their answers on chart paper and by the end of the discussion, our class list included better schools, more parks, peace, and safer neighborhoods. Our list also included violence, drugs, bullying, and police brutality. (Continue reading article and lesson.)

Six years later, Watson wrote Happening Yesterday, Happened Tomorrow: Teaching the ongoing murders of black men " (Rethinking Schools). The article, with a detailed description of her poetry lesson, begins,

There is a history in our country of white men killing unarmed black boys and men with little to no consequence. I taught the murders of Sean Bell and Amadou Diallo, using Willie Perdomo's "Forty-One Bullets off Broadway" as the model poem ('From Pain to Poetry,' fall 2008).

But then there was Trayvon Martin, then Jordan Davis, then Michael Brown, and the list keeps growing. (Continue reading article and lesson.)

Housing Inequality

African-Americans have often been the victims of housing discrimination in Ferguson and countless other towns and cities across the country. The discrimination has occurred through laws and sometimes violence.

This violence has a long history. For example in 1921, a mob of deputized whites looted and burned to the ground a black neighborhood in Tulsa, Oklahoma. This included the destruction of 40 square blocks of 1,265 African American homes, including hospitals, schools, and churches, and 150 businesses. By the time the terror ended, 300 African-Americans had been killed. Here is an article and lesson for high school classrooms called " Burning Tulsa: The Legacy of Black Dispossession."

In " The Making of Ferguson," Sherrilyn Ifill and Richard Rothstein show that government actions - such as racially explicit zoning, public housing segregation, and federal requirements for white-only suburbs systematically segregated African Americans - and set the stage for the conditions in Ferguson.

In The Case for Reparations, Ta-Nehisi Coates addresses laws such as restrictive covenants in the section titled Making the Second Ghetto. The tactics used to bar African-American from communities are outlined highlighting housing discrimination in Chicago during and following World War II.

Teaching Ourselves

As educators, a key place to begin is with our own knowledge of what is happening today. We need to understand that this violence is not new and that is it systemic. More important than the readings we share with students is the reading we do ourselves to prepare. Here are a few recommendations:

For news with a historic context, we recommend listening to the Democracy Now! daily broadcast and referencing their archives.

Additional Resources
Resources for teachers for the Black Lives Matter Week of Action in Schools
Lessons, readings, books, and more.

Ongoing News and Interviews

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Teaching #BlackLivesMatter - Teaching for Change

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In support of the Movement for Black Lives, we share this collection of teaching ideas and resources. The Movement for Black Lives challenges the ongoing murders of African Americans by the police and the long history of institutionalized racism. This resource collection was originally published in August of 2014, after the murder of Michael Brown in Ferguson, Missouri.

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Laura Benson, ISS Director of Curriculum and PD

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All about the IDI, it's origins and uses

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Intercultural Development Inventory | IDI, LLC

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IDI, LLC manages the Intercultural Development Inventory ® (IDI ®), idiinventory.com. Our company is a division of Hammer Holdings, Inc., a woman-owned company that also includes ICS Inventory, LLC - offering the Intercultural Conflict Style ® (ICS ®) Inventory, icsinventory.com. These two companies offer unique products, services, and visionary global solutions for the advancement of cultural competence and intercultural conflict resolution.

The principal officers of Hammer Holdings, Inc. are Diann Hammer, Mitchell R. Hammer, Ph.D., Neil Hammer, and Lea Hammer who also operate their affiliate companies, IDI, LLC and ICS Inventory, LLC.

IDI, LLC offers customized, assessment services to build intercultural competence within educational institutions, government agencies, NGOs, corporations, and other organizations. We offer these services by:

Providing state-of-the art IDI assessment expertise to various client organizations

Offering IDI Qualifying Seminars within the U.S. and internationally to certify individuals to effectively use the IDI for building intercultural competence at the individual and team levels

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IDI, LLC manages the Intercultural Development Inventory ® (IDI ®), idiinventory.com. Our company is a division of Hammer Holdings, Inc., a woman-owned company that also includes ICS Inventory, LLC - offering the Intercultural Conflict Style ® (ICS ®) Inventory, icsinventory.com.

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University of North Carolina at Chapel Hill

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On June 5, 2020, following the murder of George Floyd, the Search Associates team issued a statement expressing our belief that Black Lives Matter and our commitment to inquiry and taking action against systemic racism and social injustice. Following that statement, we heard from many of you both publicly and privately, wanting to know what actions we will take.

During the past several weeks, we have begun a process of looking inward. We know that such inquiry begins with us and that we have not done enough. We recognize and seek to understand how our actions and inactions have caused or contributed to harm.

In failing to recognize the impact of systemic racism and bias on those we serve, Search Associates has fallen short in helping highly qualified candidates of color obtain positions in some of the best international schools worldwide. We have also fallen short in actively using our influence to help shape a more inclusive and diverse international school community.

We know that discrimination and bias are broadly experienced by many different individuals and groups. Our initial steps will focus on the experience of our BIPOC (Black, Indigenous, and People of Color) candidates with an understanding that this work will help to create a more inclusive and equitable international school community and have a wide-reaching and transformative impact.

Our words ring hollow without tangible actions and evidence of change. Search Associates commits to the action steps below, knowing that we have much to learn and understand to create and sustain change, and to gain the trust of everyone we serve.

Over the course of this next year, we will continue to provide updates on our progress with honesty and transparency. We will hold ourselves accountable to do what we have committed to do and we will use our influence to advocate for a truly inclusive international school community.

We are grateful to those of you who have challenged us, shared your experiences and offered suggestions in recent weeks. As we move forward, we will continue to engage the whole community in this dialogue against racism, wherever and in whatever form it exists, while centering the voices and experiences of BIPOC educators.

We also recognize the burden of this work is on us. It is our responsibility to identify, address and challenge the attitudes, behaviors, policies, and structures within our organization that perpetuate and contribute to systemic racism and bias. It is also our responsibility to use our influence with our partner schools around the world to do the same.

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On June 5, 2020, following the murder of George Floyd, the Search Associates team issued a statement expressing our belief that Black Lives Matter and our commitment to inquiry and taking action against systemic racism and social injustice. Following that statement, we heard from many of you both publicly and privately, wanting to know what actions we will take.

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"An Educators Guide to Stamped, Racism, Anti-Racism and You"

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"An Educators Guide to Stamped, Racism, Anti-Racism and You"

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School Library Journal

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Dr. Yamonte Cooper for the NCDA with a graphic "Intersecting Axes of Privilege, Domination and Oppression

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06/01/2017

Intersectionality

By Yamonte Cooper
Committee on Diversity Initiatives and Cultural Inclusion's Diversity Statement
NCDA's Committee on Diversity Initiatives and Cultural Inclusion created a diversity statement that was approved by the Board in March 2017. The purpose of the statement is to affirm NCDA's position on diversity and inclusion. Further, it is a proud display of our values and aspirations as an organization while holding us accountable to exemplifying these values.

The statement, which will be printed on NCDA web and print media, is as follows:
The National Career Development Association (NCDA) acknowledges the worth, dignity, potential, and uniqueness of everyone by honoring diversity and promoting social justice. NCDA views diversity from an intersectional perspective, acknowledging the ways in which identities operate within systems of power, privilege, and oppression. NCDA strives to be a diverse organization in its membership and leadership. Intersectionality
The statement includes the word "intersectional" which is a common term used in the discourse of oppression, privilege, and power. Intersectionality has moved from academia into more mainstream conversations and circles over the past decade. Although, intersectionality is a commonly understood term among some people, it is still not understood by many. Intersectionality provides a framework that includes a constellation of identities in relation to privilege and oppression. Identity is not static but contingent and contextual and the simultaneous effects of multiple identities are noted in intersectionality.

In 1989, intersectionality theory was introduced by Kimberlé Crenshaw of the UCLA School of Law and Columbia Law School in the essay "Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine." In 1991, Crenshaw further expanded the framework in "Mapping the Margins: Intersectionality, Identity Politics, and Violence Against Women of Color." Crenshaw introduced the term to address the marginalization of African-American women in antidiscrimination law and in feminist and antiracist theory and politics. Intersectionality theory includes an operational approach and epistemological position in combating multiple forms of oppression within and through various movements of social change (Cho, 2013; Carbado, et al, 2013).

Although intersectionality originated in legal doctrine, it has since been widely adopted outside of legal scholarship in the social sciences, humanities, and nationally and internationally as an essential analytical tool to study and examine the ways in which structures of power interact to produce distinct conditions of social inequality that affect groups and individuals differently. These fields of power interact to produce hierarchy for any limitless combination of identities and is not confined to race and gender. Further, intersectionality provides a systemic and structural analysis of the complexities and relationships of both power and identity while recognizing the variability and contingency of specific manifestations of oppression.

Intersecting Axes of Privilege, Domination, and Oppression

Identities that exists on the axes of privilege includes: genderism (male/masculine and female/feminine), sexism or androcentrism (male), racism (White), eurocentrism (European heritage), heterosexism (heterosexual), ableism (able-bodied), educationalism (credentialed), ageism (young), politics of appearance (attractive), classicism (upper and upper-middle class), language bias (Anglophones), colorism (light, pale), anti-Semitism (gentile non-Jew), and pro-natalism (fertile).

Identities that exists on the axes of oppression includes: infertile, Jews, dark-complected, English as a second language, working class poor, physically unattractive , old in age, illiterate, persons with disabilities, LGBTQ, non-European origin, people of color, women, and the gender "deviant."

A privileged position and identity inherently benefits from oppression. Further, oppression is experienced differently depending on a person's identities. People can simultaneously hold a privileged position and oppressed identity depending on where their identities fall on the axes of privilege.

The axes provide a depiction of intersectionality that can be useful in locating your privileged and or oppressed identities. As a result, you can begin to understand how you experience oppression and or privilege with overlapping social identities. Intersectionality provides the lens through which we learn to understand the many forms of oppression and how they overlap. These identities categories are not exhaustive and intersectionality is a dynamic theory that continues to expand.
Coalition Building
Intersectionality has the potential for coalition building because identifying categorical differences can enhance the potential to build coalitions between movements by acknowledging differences while promoting commonalities. This can lead to mutual acknowledgement of how structures of oppression are related and linked. Therefore, perspectives of both privilege and victimhood can be illuminated between various identity groups thus creating a connection around shared experiences of discrimination, marginalization, and privilege.
Meaning for Members
The mission statement of NCDA states the following: "The National Career Development Association (NCDA) provides professional development, publications, standards, and advocacy to practitioners and educators who inspire and empower individuals to achieve their career and life goals." The diversity statement adopted by NCDA is in alignment with advocacy and empowerment which is also mentioned in the mission statement. In addition, the diversity statement demonstrates a commitment by the organization to diversity and inclusion.

Currently, many people feel disempowered in the pursuit of self-actualization which includes their career development. It is important to have an organization like NCDA that takes a stand for those who do not have agency due to oppressive structures. It can be reassuring to know as career development practitioners that we are part of a progressive organization that puts human beings first! These human beings not only include us but our students and clients.

We often work with students and clients to assist them in identifying their values and clarifying how their values connect to the "bigger picture" of their career development while being at the core of their identity. NCDA's adoption of the diversity statement indicates core values of diversity, inclusion, equity, and social justice which informs our work with the marginalized and disenfranchised. NCDA's evolution and expansion will not only positively impact the field of career development but the people that it serves and we as practitioners are in a unique position to be a voice for the voiceless.
References
Carbado, D.W., Crenshaw, K.W., Mays, M.M., & Tomlinson, B. (2013). Intersectionality: Mapping the movements of a theory. Du Bois Review, 10(2), 303-312.

Cho, S. (2013). Post-intersectionality: The curious reception of intersectionality in legal
scholarship. Du Bois Review, 10(2), 385-404.

Morgan, K. P. (1996). Describing the emperor's new clothes: Three myths of educational in(equality). In Diller, A, Houston, B., Morgan, K.P., & Ayim, M. Editor (Ed.), The gender question in education, theory, pedagogy, & politics (pp. 105-122). Boulder, CO: Westview.

Dr. Yamonte Cooper is an Associate Professor of Counseling and the Faculty Coordinator of the El Camino College Career Center. Dr. Cooper has 18 years of experience working in higher education and holds the credentials of a Licensed Professional Clinical Counselor (LPCC) and a National Certified Counselor (NCC). Further, he is the president of of the California Career Development Association (CCDA) and has served NCDA for the past two years on the Committee on Diversity Initiatives and Cultural Inclusion as the chair. He can be reached at ycooper@elcamino.edu.

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06/01/2017 Committee on Diversity Initiatives and Cultural Inclusion's Diversity Statement NCDA's Committee on Diversity Initiatives and Cultural Inclusion created a diversity statement that was approved by the Board in March 2017. The purpose of the statement is to affirm NCDA's position on diversity and inclusion.

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4 Actions Leaders Can Take for Racial Equity

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4 Actions Leaders Can Take for Racial Equity

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3 pp. Nilda Irizarry, ASCD Express

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How I Learned to Stop Worrying and Love Discussing Race

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How I Learned to Stop Worrying and Love Discussing Race

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12 min. Jay Smooth,  from WBAI 99.5 FM, the Underground Railroad

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TEDxHampshireCollege - Jay Smooth - How I Learned to Stop Worrying and Love Discussing Race

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The Beauty and Complexity of Finding Common Ground

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The Beauty and Complexity of Finding Common Ground

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14 min. Matt Trombley

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Matt Trombley: The beauty and complexity of finding common ground

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How can we disagree with one another, respectfully and productively? In this thoughtful talk, team builder Matt Trombley reflects on "agonism" -- the tendency to take a rigid stance on issues -- and shares why finding aspects of agreement can be the first step in resolving conflict.

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15 min. Poet Ali

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You speak far more languages than you realize, says Poet Ali. In a profound talk, he reveals how the idea of "language" goes far beyond a lexicon of words, communicating universal experiences like love, laughter and loneliness -- and serving as a portal to cultures, feelings and thoughts that unite us all.

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How to Resolve Racially Stressful Situations

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How to Resolve Racially Stressful Situations

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17 min. Psychologist Howard C. Stevenson

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Howard C. Stevenson: How to resolve racially stressful situations

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If we hope to heal the racial tensions that threaten to tear the fabric of society apart, we're going to need the skills to openly express ourselves in racially stressful situations. Through racial literacy -- the ability to read, recast and resolve these situations -- psychologist Howard C.

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Momentum: A Race Forward Podcast | Race Forward

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Art and Culture As The Ultimate Form of Resistance, with Ralph Remington

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International education perpetuates structural racism and anti-racism is the solution

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International education perpetuates structural racism and anti-racism is the solution

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4 pp. by Nunana Nyomi

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International education perpetuates structural racism and anti-racism is the solution

By Nunana Nyomi I am both a victim of and a beneficiary from structural racism.
As a black man, I am still dealing with the fresh pain resulting from recent racial injustices culminating with the murder of George Floyd. At the same time, as an international education professional, my livelihood depends on an industry that benefits from and perpetuates structural racism. Wrestling with this dichotomy has led me to the conclusion that international education must make anti-racism a core value. Despite our best intentions, we, in the international education community, must admit that we have not done enough to confront and dismantle the racist structures that underpin many of our societies.

I recognize that there are many fine examples where international education has broken barriers of cultural understanding. However, I invite professionals at international education institutions (schools, universities, and organizations) to pause and reflect with me about just how far our institutions may still have to go to eradicate structural racism. Please note that I am not a spokesperson for all blacks and people of color. These are my personal observations based on my own experience.

International education's dependence on structural racism

International education, in large part, serves a relatively exclusive group of individuals. Many international schools charge tuition amounts only affordable to expats and wealthy locals. This year, international schools have received US $51 billion in tuition revenues. At the tertiary level, predominantly white western countries make up four of the top five host destinations for international students and international students contributed US $41 billion to the economy of the US, the top host destination. International education is so financially dependent on the elite players in a western-dominant global financial system grounded in slavery, (neo)colonialismand hegemony, that we should not be surprised that our institutional stances on diversity have fallen short in achieving racial equity.

Much like oil company statements on climate change, our institutional mission statements read like sanitized PR campaigns distracting from our complicity in maintaining racialized inequity. Our institutional mission statements are centered around words like "interculturalism", "global citizenship", and "international mindedness". The ubiquitous use of these words projects a certain universalism within international education which masks a deeper understanding of cultural differences. The Intercultural Development Continuum (IDC™) describes this as minimization. According to the IDC™, "when minimization exists in organizations, diversity often feels 'not heard'". To address this, our institutions must incorporate anti-racism into their mission statements. Anti-racism seeks to identify and dismantle racist structures and attitudes in order to eliminate racial inequity. By pursuing anti-racism, as opposed to the buzzwords we are used to, international education will truly confront its shortcomings and work proactively to change. What would anti-racism look like at our institutions?

Adopting an anti-racist approach: Four actions institutions should take

Fix the inequities in staff recruitment
An anti-racist approach would look beyond our standard fare celebratory features of the many nationalities represented in our student bodies and examine why this diversity isn't reflected in our staff and leadership. It would force us to address the inequities such as 93% of the leaders in American international schools being white. Anti-racist institutions would eliminate practices such as exclusionary definitions of native English proficiency and nationality restrictions only to western passports for teacher recruitment. As we remove the racist structures which have perpetuated the largely white western staffing of our schools, our institutions will be better equipped to enrich student learning and create cultures of inclusion.
Engage in pedagogy that empowers students to embrace their identities
An anti-racist approach would demand regular intercultural competency training for staff and ensure that teachers know how to apply those skills within the typically diverse classrooms they teach. It would empower students by encouraging them to share their own cultural and linguistic backgrounds instead of imposing a western-dominant English-centric international school monoculture. On a personal note, I regretfully lost my own mother-tongue while growing up internationally due to the perceived pressure to 'fit in' to schools that taught me to assimilate and not celebrate the value of my unique linguistic identity. Our institutions should adopt methods centered on cultural and linguistic identity empowerment such as Dina Mehmedbegovic's autobiographical approach with children and adults. An anti-racist institution would truly value the diversity within its students (and staff) by celebrating the power of their stories and engaging in transformative citizenship education.
Use the power of education to transcend economic inequity
An anti-racist approach would seek to break the systemic racist and socioeconomic inequities inherent in our financial system by providing greater access to education. I am well-aware that our institutions are facing unprecedented challenges due to the COVID-19 pandemic. However, within any challenge there are opportunities. How can we leverage online education to scale up tertiary education access to more people than the roughly 7% of the world's population who are globally mobile international students? How can we collaborate better in sharing research, scholarship, and open-source resources with institutions in the global south? How might we partner with such institutions and scrutinize our own tuition models to provide and enhance access to the world's high achieving low income students? Anti-racist institutions could make this pandemic a watershed moment for international education.
Affirm that Black Lives Matter
An anti-racist approach would recognize the global nature of the public outcry and affirm the Black Lives Matter movement. International education institutions outside of the US have been non-responsive or slow to issue statements of solidarity. When statements have been issued, many fail to explicitly mention that black lives matter or the complicity of their institutions in enabling racial inequity. Our institutions remain out of touch with the transnational nature of black discrimination which spans countries as different from each other as China, France, South Africa, Brazil, India, and the Netherlands just to name a few. How would an anti-racist institution support the well-being of black staff and students currently struggling with the ongoing images of murder and injustice flooding our social media feeds? Many black colleagues are not ok but feel pressured to put on a brave face and get on with their work. How could our institutions start to embody anti-racism by showing care for the blacks in their communities?

Just like many in international education, I have not done enough to push for an anti-racist agenda. At times, I have been comfortable justifying to myself that I am doing my part to further the cause of global citizenship despite this system being built largely for the world's elite. Recent events have reminded me that the cost of remaining silent is too high when working in an industry that shapes the education of so many young minds. Anti-racism has the potential to revolutionize our approach to staff recruitment, pedagogy, and racial inequity. Therefore, it is time for international education to strengthen its mission by adopting anti-racism as a central guiding principle in order to bring about meaningful change.

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International education perpetuates structural racism and anti-racism is the solution

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Nunana's personal story provides us with a powerful starting point for what we can and will do at CIS for ourselves, the communities we serve, and the world at large. The Black Lives Matter movement is a significant catalyst for change and one that we will highlight. We can do better at CIS.

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"Is Your Company Actually Fighting Racism, or Just Talking about it? 

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"Is Your Company Actually Fighting Racism, or Just Talking about it? 

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by Kira Hudson Banks and Richard Harvey

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The wave of uprisings across the nation have made it clear that police brutality disproportionately impacting Black Americans is out of hand. Many businesses have sought to distance themselves from such violence with statements and pledges.

But the same racialized violence that many are waking up to as unfair, unjust, and unacceptable, is happening within the walls of our businesses. The key difference between "police brutality" and "corporate brutality" is the means. The former is relatively, although not exclusively, more physical. The latter is more systemic and covert. But in either case the result is the same: People are injured, abused, damaged, and/or destroyed.

To adequately respond to the current uprisings, leaders must reckon with the Black experience inside their workplaces.

We have spent the past week listening to Black employees within several different companies. A common theme that emerged from these conversations was the disconnect between a company's statement or commitment of resources externally and the daily employee experience. This disconnect is not new, but the awareness of its depth is novel for some.

Several companies have publicly acknowledged this disconnect. Larry Fink, CEO of BlackRock Inc, stated, "As a firm committed to racial equality, we must also consider where racial disparity exists in our own organizations and not tolerate our shortcomings." Jason Kilar, the CEO of WarnerMedia, explicitly named racism as a problem in the company and committed to work towards change.

The current moment has the potential to be pivotal in addressing the disparity if corporate leaders have the wherewithal to identify the harm being done to Black employees and employees of color, to name company- and industry-specific actions they will take to remedy the harm, and to hold themselves accountable.

Identify the harm without being defensive.

Defensiveness is a common reaction when waking up to the realities that racism is operating on your watch. You might feel personally responsible for the harms that are outlined. You might be personally responsible in some cases. But disrupting the harmful patterns will require deep listening and learning, not defensiveness.

And it may be that you already have the information you need. One sentiment we consistently heard from Black employees was, "We've been here before." "We've had focus group after focus group." These responses suggest that in some companies identifying the harm is as simple as asking employees of color about their experiences or looking back at data already collected. The hard work for leaders is taking in the data and taking action as a result.

Get specific about internal and external actions.

Blanket and abstract statements that merely denounce police brutality sound more like a politician trying to get votes than an institution prepared to take action. It tells people what you are without having to commit to being anything. Perhaps now more than ever, talk is cheap, and you need to guard against this saying at your company: When all was said and done, there was a lot more said than done!

Employees are attuned to the differences between political statements and real commitments. Some notable examples of companies committing to specific action are Uber, which has announced no delivery fees when customers order from Black-owned businesses. Internally, they have tied senior executive pay to measurable progress on diversity goals. Activision has added additional resources and in-game reporting systems to identify and ban racist language in their online gaming environment. These are small steps that companies have made to mitigate harm in a matter of days.

Deal with the discomfort.

Another theme we heard from Black employees was that while top-level executives were making statements, their managers lacked the capacity to translate the message. At times they spoke awkwardly, fumbling over their words or side-stepping the issue completely. The way we are socialized around racism leaves white people unpracticed and uncomfortable talking about, let alone leading initiatives around race and racism.

To prevent this discomfort from being an obstacle to change, you might provide professional development opportunities that help managers reflect on and talk about race and racism - and not merely the race of others, but their personal racialized experience. For there to be sustainable change, all leadership, and white leadership, in particular, needs to tolerate their discomfort and push forward.

Be accountable.

If your organization takes a stand against racism, you must also articulate how progress will be tracked and communicated back company-wide. Otherwise, you look untrustworthy and disingenuous. There's no need for shame or guilt if your results are not glowing or swift. What has been given years to root will not be unearthed overnight.

Dig in and do the work as you would with a new account or a coveted growth opportunity. Consider the work it takes to commit to lifting weights and getting stronger. You would not walk into the gym, lift a heavy weight once, and declare you are strong. You would most likely seek expert guidance, and then you hold yourself accountable to lifting those weights consistently over time before you would expect to see results. You might avoid a workout, but doing so only makes the gains harder to come by in the long-term. Building the capacity to be anti-racist similarly takes commitment over time, involves hard work, and is not always pleasant. However, the results - a stronger company - are worth it.

One of the legacies of the Title VII of the 1964 Civil Rights Act, which protects employees against discrimination based on race, color, religion, sex, or national origin, was that it switched the focus from "intention" to "impact." That is, it exposed and refuted the idea that harm is only realized when one can document intentional hate in the hearts of key organizational agents.

Instead, it opened our eyes to the reality that harm is best detected via its impact on people. This impact is caused by racism as a system, a pattern of norms, and policies that inflict corporate violence, not merely individual discriminatory behavior.

Institutions who are leading the way at this moment are grappling with the reality that the racism we are collectively calling out has been going on for centuries. They are reflecting on why it took this long for them to take a clear stand. Some are reflecting on how taking a stand before sadly did not keep George Floyd, Breonna Taylor, and too many others from being killed. And they are reflecting deeply on how the racism that they are standing up against is replicated or facilitated inside their walls. That work calls for us to listen, to be innovative and specific, and to take action to create lasting change beyond this moment.

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Is Your Company Actually Fighting Racism, or Just Talking About It?

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The wave of uprisings across the nation have made it clear that police brutality disproportionately impacting Black Americans is out of hand. Many businesses have sought to distance themselves from such violence with statements and pledges. But the same racialized violence that many are waking up to as unfair, unjust, and unacceptable, is happening within the walls of our businesses.

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Multiple Resources From the MS Advisory Group

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Multiple Resources From the MS Advisory Group

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Anti-Racism Resources for Educators from MS Advisory Group

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Resource Lists, Classroom Guides, Book Guides...

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26 Mini-Films for Exploring Race, Bias and Identity with Students

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26 Mini-Films for Exploring Race, Bias and Identity with Students

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4 pp. by Michael Goncher

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How do we get students to consider perspectives different from their own? How do we get them to challenge their own biases and prejudices? If, as Atticus Finch famously said, "You never really understand a person until you consider things from his point of view ... until you climb into his skin and walk around in it," how do we get our students to do that?

Teachers traditionally turn to literature, history and current events to open up these conversations, but it's always helpful to have a bigger toolbox to tackle such important and difficult issues. That's why we pulled together these 26 short New York Times documentaries that range in time from 1 to 7 minutes and tackle issues of race, bias and identity.

To help teachers make the most of these films, we also provide several teaching ideas, related readings and student activities.

In the comments, we hope you'll share how you use these films in your own classroom.

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The 26 Films

* The Collector "We Are Not That" (2 min.)
* The Activist "They Think We're Just Historical" (3 min.)
* The Seller "It's Weird to Me, but It Sells" (2 min.)

Hyphen Nation- What makes someone American? How do you define American identity? In these films, nine American citizens describe their struggle to belong in a nation that both embraces and rejects them.

* Mallika (2 min.)
* Jason (2 min.)
* Amanda (1 min.)
* Roy (1 min.)
* Russell (2 min.)
* Wendy (1 min.)
* Ayman (2 min.)
* Armando (2 min.)
* Michaela (2 min.)

The latter three series were produced in collaboration with " POV," television's "longest-running showcase for independent non-fiction films." For more educational resources from "POV," visit its website.
__________ Teaching Idea #1: Ask Open-Ended Questions for Reflection and Discussion

Horsing around with white friends in a parking lot as a teenager, only one person got singled out.

Sometimes the best way to prompt reflection and discussion after watching a film is simply to let students share their personal reactions. The four open-ended questions we use in our weekly Film Club are intended to encourage thoughtful and honest dialogue. Students might write a response first, or meet in partners or small groups before discussing with the class as a whole.

* What moments in this film stood out for you? Why?
* Were there any surprises? Anything that challenged what you know - or thought you knew?
* What messages, emotions or ideas will you take away from this film? Why?
* What questions do you still have?

While students watch the film, they can take notes using our Film Club Double-Entry Journal (PDF) to help remember specific moments.
Teaching Idea #2: Offer Students Choice

It doesn't get more American than putting your hand over your heart at a Yankees game. And it doesn't get less American than being called a terrorist at a drug store.

Different film topics might appeal to different students and classes. If you plan to watch one or more of these films as a class, you can do a quick survey to decide which film in a series to watch. Or, if students are watching on tablets or laptops, you can let them decide individually or as small groups which film or films they'll watch.

If students do end up watching different films, you can have them share their observations and reflections with the rest of the class in a jigsaw activity or class share.
Teaching Idea #3: Go Further With Short Activities

These 26 films raise all sorts of questions about how we see other people, how they see us, and even how we see ourselves.

Extending classroom discussions with formal activities can help push the conversation forward and help students draw connections between their own lives and the ideas expressed in these films. Here are just a few possibilities that can be used before, between or after watching.

Short readings that provide additional perspectives or entry points for exploring issues of race, bias and identity can also deepen the conversation. We selected the following from Facing History and Ourselves' collection of resources:

* "Little Things Are Big" by Jesús Colón (also used in our Text to Text lesson plan)
* "The Bear That Wasn't," an illustrated children's book by Frank Tashlin
* "The Danger of a Single Story" by Chimamanda Adichie
* "Orientation Day", a short personal essay by a 17-year-old student, Jennifer Wang
* Defining Race, short readings about "race" as a shifting social construct
* The Blink of an Eye, short readings about unconscious or implicit bias
* Words Matter, an interview with Niin, an Anishinaabe woman of both Cree and Ojibway descent
* The 'In' Group, a reflection by Eve Shalen, a high-school student
* Street Calculus, a cartoon by Garry Trudeau

For most of these readings, Facing History provides connection questions or even a related lesson plan.
Teaching Idea #5: Take Action

These films naturally raise questions about the daily choices we make, consciously or unconsciously, to treat others with respect and dignity. They also push us to think about the lengths we should go to as schools, communities, a nation and as a world to make sure that all people are treated fairly - so, as Dr. Martin Luther King Jr. stated, people "will not be judged by the color of their skin but by the content of their character."

Students can brainstorm:

* What can we do in our individual lives to make sure others are treated with respect and dignity, and not based on stereotypes and prejudice?

* What can we do as a class or as a school to make sure our community is welcoming of people from different backgrounds - different races, ethnicities, religions, disabilities, gender and sexual orientations?

* And what about as city, state, nation or world? What can we do to make a difference in promoting equality and understanding across divides and in the face of intolerance?

Then, as individuals or as a class, students can come up with their own plans of action to challenge stereotypes and fight against discrimination.

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26 Mini-Films for Exploring Race, Bias and Identity With Students (Published 2017)

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How do we get students to consider perspectives different from their own? How do we get them to challenge their own biases and prejudices? If, as Atticus Finch famously said, "You never really understand a person until you consider things from his point of view ...

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6 pp. Deepa Iyer

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For South Asians committed to ending state violence against Black people, it has always been clear that our work goes further, that we must also work to undo anti-Blackness within our own communities. The hard conversations with our parents and our uncles and aunties about white supremacy, anti-Black racism, and solidarity are not usually easy or fruitful.

But there are moments of clarity and windows of possibility.

Many people have now heard the stry of the Gandhi Mahal Restaurant, located just three doors down from the 3rd precinct which was burned down on May 28th in Minneapolis (read the NY Times story here). The restaurant owners are Bangladeshi immigrants and they turned the Gandhi Mahal into a staging area for medics and a resting place for protesters dealing with tear gas during the uprising. According to the New York Times: "As wounds were bandaged and hands were held in the front room, [Ruhel Islam] was in the kitchen, preparing daal, basmati rice and naan" for the protesters. Overnight, the fire from the 3rd precinct reached the Gandhi Mahal and it was severely damaged. Still, Mr. Islam said: "Let my building burn. Justice needs to be served."

From Gandhi Mahal Restaurant's Facebook post

When I heard about the Gandhi Mahal restaurant, it reminded me of a conversation I had in 2014 with employees at the Ferguson Market & Liquor where 18-year-old Michael Brown stopped before his murder at the hands of Darren Wilson, a police officer. An Indian worker I spoke with there expressed similar support for protesters and criticized the discriminatory policing he regularly observed, noting that "the real problem is with cops who stop African-Americans." In an interview with India Abroad, Anil Gopal, the president of the St. Louis Asian Indian Business Association and a 21-year resident of Ferguson said that "a lot of black people came to help the (desi) community. They came out in droves to help clean up the neighborhood, and helped the victims clean up their stores. Some of them even kept vigil outside the store as long as they could to protect the stores."

These may be small and rare parts of the bigger story around police brutality targeting Black people in this country, but for South Asians, they are meaningful and significant. These stories remind us that it is possible to build bridges, to understand the systemic failures of policing in this country, and to fight for justice for Black lives. While these stories don't reflect the experiences of every desi shop owner in this country, they do provide an alternative to the narrative we often hear: that South Asians and Black communities do not have common cause and that immigrant business owners do not care about Black customers and residents. Mr. Islam, who said he grew up in a "traumatic police state" in Bangladesh, understood the anger and frustrations of Black people. The Indian store clerk I spoke with in Ferguson understood the class and race connections between communities of color.

More broadly, these stories, even with the complexities underlying them, reflect the foundations of solidarity practice: centering those most affected by inequality, understanding that the systems, institutions, and policies of white supremacy target us all, and taking steps to support and co-conspire for shared liberation.

For those South Asians who are privileged by virtue of class, caste, or immigration status, the stories of South Asian shop owners in Minneapolis and Ferguson may not resonate. Many South Asians take the "racial bribe" and climb the racial ladder in a futile attempt to reach the status of whiteness. They are the ones calling protesters "looters" and differentiating themselves as model minorities. Still others remain indifferent to understanding the history of Black liberation struggles that paved the way for their own families to immigrate and enjoy benefits in America. Some are silent and apathetic, seemingly oblivious to the civil unrest happening around them. Getting more South Asians to understand the importance of dismantling the systems of white supremacy is not easy, especially when we see images of Indians filling up a stadium in Houston in support of a Hindu nationalist leader or recognize that there are people from our own communities who actively support the current Administration despite its anti-immigrant policies.

June 2018 Rally for Black Lives (Silver Spring, MD)

But that doesn't mean we can stop. We must continue to amplify the importance of solidarity with Black communities and undo anti-Blackness within our own people. That means explaining how white supremacy and racism are devastating all people of color including South Asians. It means acknowledging that the full liberation of Black communities leads to the freedom of all people. It means explaining that when we perpetuate anti-Blackness, that we are being complicit ourselves in reinforcing systems of oppression that harm South Asians too. And, it means coming from a place of love and compassion to reach our own people.

We must keep trying, and we can look to the stories of Minneapolis and Ferguson shop owners as starting points and inspiration.

[ Updated: Over the past week, there have been efforts and statements by South Asians including this statement from the American Association of Physicians of Indian Origin (AAPI), a silent demonstration organized by Indian American tech employees in Silicon Valley, and a Bangladeshi translation of Letters for Black Lives. I'm also grateful to The Social Understanding Initiative for translating this piece into Hindi, Malayalam, and Tamil).

Below are 10 action steps that South Asians can take:

Step 1: Donate. Here's a link to an Act Blue page where you can split a donation to all the bail funds, mutual aid funds, and activist organizations listed on this page, or allocate specific amounts to individual groups. Then, donate to Black-led organizations in your area and to South Asian and Asian American organizations with an explicit commitment to be in solidarity with Black communities. Every dollar does count.

Step 2: Show up safely on real streets or coordinate South Asian solidarity actions on digital streets.

With digital conversations, plan an agenda to discuss: "How can South Asians show up for Black lives?" Discuss using the guides in Step 4, and then come up with a plan of action with 1 individual action + 3 collective steps (examples: deepen my own analysis and share it; support a local group; commit to 2 community conversations; ask a place of worship or cultural group to make a statement of solidarity). Check out this guide for what to do if you can't be in the streets from Beyond the Streets ( link).
Step 3. Sign a letter of solidarity or create one.
Example: Coalition of Asian American Leaders (CAAL) in Minnesota > https://caalmn.org/api4georgefloyd/.

Step 4: Learn about South Asian communities and the imperative for building solidarity with Black communities.

>For a starting point: read Vijay Prashad's Karma of Brown Folk.

>For post 9/11 analysis on solidarity with Black communities: read a chapter from my book, We Too Sing America, called "Ferguson is Everywhere" that provides community stories and historical connections showing how the civil rights struggle of Black communities paved the way for post-1960s immigration, along with a framework for discussions and political education ( link).

> Check out Anirvan Chatterjee's The Secret History of South Asian and African American Solidarity for historical examples of cross-racial solidarity.

>For courageous conversations with family, use this guide with exercises developed by the Queer South Asian National Network ( link).

Step 5. Take a stand.

Share your commitment to dismantling anti-Black racism and the demands of Black communities (step 7) with friends, networks, and on social media. Say the names of Ahmaud Arbery, George Floyd, Tony McDade, Sean Reed, and Breonna Taylor.

Check out @SouthAsians4BlackLives on Instagram for shareable visuals and messages.
Step 6. Then ask others to take a stand.
Ask your networks, organizations, places of worship, and campus groups to make solidarity statements. You could also join efforts to petition your university or school to divest from police contracts, or to ask local political officials to respond to the demands from Black communities (see Step 7).

Step 7: Understand and Support the Demands from Black Communities.

Insist on investments in communities and divestment from law enforcement. Incorporate demands from the Movement for Black Lives ( here), from 8 to Abolition ( link), and from Color of Change ( link) that address use-of-force, defunding the police, and profit motives in policing - and check in to see what local Black communities are demanding as well in your city. Here's a powerful essay by Mariame Kaba that explains why police reforms will not change the current situation ( link).

Step 8: Support the Gandhi Mahal in Minneapolis > https://www.facebook.com/donate/624114434980787

Step 9. Ensure that South Asian solidarity struggles also include confronting casteism, Hindutva, and Islamophobia.

Learn more from South Asian groups here and read about caste abolition from Equality Labs here. In fact, in communities advocated for the passage of a city council resolution in St. Paul against the human rights violations in India ( link).

Step 10. When the urgency stops, don't stop acting:

Dismantling white supremacy is a long-term commitment. Even when it's not on the news, we need to show up for each other. Practice self-care and community care, and build your daily plan for transformative solidarity. Here's an approach that might be useful: it's a framework I developed to help us figure out our roles in times of crises through a mapping exercise. You can find the map, the descriptions of roles, and a reflection guide here.

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For South Asians committed to ending state violence against Black people, it has always been clear that our work goes further, that we must also work to undo anti-Blackness within our own communities. The hard conversations with our parents and our uncles and aunties about white supremacy, anti-Black racism, and solidarity are not usually easy or fruitful.

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6 pp. Neil Padukone

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Last year, I had the great honor of attending India Abroad's Person of the Year awards, a celebration of some of the most accomplished members of the Indian diaspora in the US.

The evening was incredible. I met a 14-year old that had invented a braille printer. I met a lawyer who was cleaning up generations of corruption in New York's state capital. I met the owner of a professional basketball team, the country's Surgeon General, who was using his White House appointment to fight against our country's epidemic of gun violence. I even met the very first Desi Miss America.

This was just a small cross-section of the talent that makes up the Indian-American community. We can count some of America's most innovative and successful people as members of our diaspora---doctors, authors, lawyers, musicians, and of course, the backbone of Silicon Valley. In 2010, the Pew Forum found that average household income for Indian Americans was $88,000 a year---almost double the US average. 70% of adult Indian Americans had college degrees, higher than any other Asian-American groups and 2.5 time the US average. This success has even transformed India itself, as Indian Americans have invested money, championed minority rights that had long gone ignored, and shaped new ideas about what's possible in India.

Within America, these shining examples of economic and social success have given Indians a reputation of being a "model minority." We came to America with little, the story goes, abided by the laws of the land, and pulled ourselves up by the bootstraps into positions of success. By emphasizing education and economic achievement, we've turned the American dream into an Indian-American reality.

But flattering as it may be, it's a reputation that glosses over our tremendous diversity, stereotyping us as monolithic. (Plus it sweeps under the rug the 300,000 of us that live in poverty, the 22% of us that speak limited English, and the struggles that come with being the fastest-growing group of undocumented migrants in the country).

At its worst, though, it's a reputation that's given us contempt for other groups in the US that haven't "mastered the system" in the same way. It's a contempt that's most often directed at Black Americans, who are derided as irresponsible, violent, scary, and worse. They're stereotypes that are sadly pervasive throughout the US, but we've internalized them with the Hindi slur "kallu" that too easily finds itself on the lips of many South Asians. As the comedian Russell Peters pointed out, "it's not like Black people colonized India for 200 years!"

In fact, it's the Black community to whom Indian-Americans, and India, owe a tremendous debt for our current stature. Let me unpack that.

Small as our numbers are, South Asians have a pretty long history in America. As far back as the 1800s, north Indian traders came bearing 'exotic articles from the orient,' selling silks, spices, and hookahs in New Orleans, Detroit, and even the old Southwest (think of Ali Hakim from the play Oklahoma!).

Not just lacking immigration papers, but having brown skin, these Indian migrants were shown the door at White-owned hotels and neighborhoods. And the racism and antipathy didn't stop there. The 1917 Immigration Act made Indians, as author Vivek Bald puts it, "equivalent in the eyes of the law to alcoholics, professional beggars, and the insane," and the Supreme Court ruled that "Indians who were already in the United States were racially ineligible to become citizens."

Fears of a "Hindoo Invasion" and a "Turban Tide" swept American newspapers, and as Erika Lee documents in The Making of Asian America, brown people from Washington State to Florida were denied citizenship (despite American military service, in the case of Bhagat Singh Thind), beaten by white mobs, forcibly removed from entire towns, imprisoned if they sought to marry Caucasian women, and worse.
But where they did gain acceptance were the Black majority enclaves of all of these cities. In his brilliantly revelatory book, Bengali Harlem, Bald describes communities in Tremé, New Orleans, the west side of Baltimore, and East Detroit where scores of Desi men married local African American women and settled down.

And through the 1900s, when British vessels docked in New York Harbor, dozens of Indian maritime workers jumped ship, interspersing in New York's crowded streets before settling in the "Black Mecca" of Harlem.

There, they married Black, African, and Caribbean New Yorkers, and set up New York City's first Indian restaurants right in Harlem. In those restaurants, Malcolm X debated Islam with South Asian Muslims, the trumpet virtuoso Miles Davis first heard the ragas that would revolutionize jazz music, and the international labor, Indian independence, and Black civil rights movements found solidarity. Stemming from interactions like these, the prominent Black activist W.E.B. Du Bois even pledged public support for Indian independence, strengthening the movement in the US.

Across the country, another group of South Asians made their way to the West Coast, working as farmers in California's upstart agricultural economy. Together, Punjabi and Mexican migrants picked fruits and vegetables for low wages and in poor working conditions. Years before Cesar Chavez, Punjabis like Dalip Singh Saund helped to organize workers of both ethnicities---many of whom were intermarried---to demand labor rights.

In solidarity with Mexican workers, Saund traversed the US, mobilizing undocumented Indian workers to become more politically active. He, along with Arizona farmer Mubarak Ali Khan, JJ Singh of New York's India League of America, and other Asian activists lobbied Congress to pass the Luce-Celler Act, which allowed 100 Indians to gain US citizenship every year.

This act wouldn't be enough to bring all South Asians out of the shadows, to end the racist immigration quotas that had restricted America's talent pool to Europeans, or to bring a new generation of South Asians to American shores.

What did push the envelope was the Black Civil Rights movement of the 1950 and 60s. Coming at the height of the Cold War in defense of democracy, the sight of Black activists being hosed, beaten, and tortured by their own government, just for trying to live their lives, made America rethink its own contradictions. How could Washington be the standard bear for freedom if it was beating down its own citizens because of their race?

As a result of this raised consciousness, Congress passed the Civil Rights and Voting Rights acts that would remove explicit racism from the books. America's awareness of its own racial inconsistencies, awakened by the Black civil rights movement, soon extended beyond US borders. The Immigration Act of 1965 took down racial quotas and allowed a new generation of Asians to enter the US---including my own parents.

In effect, Black activists had endured hoses, beatings, and torture for our right to be legal as well.

The next phase of South Asian immigration was not from the same working class that had found refuge in Black communities and organized for change therefrom, but professionals who had received training in India and arrived in the US mostly ready to provide the engineering, medical, and other talent that American consumers needed. Even today, almost half of the H-1B visas given by the State Department go to Indian engineers, many of whom are already trained in the discipline before arriving in the US.

This leg up, in terms of educational legacies and social networks, within South Asia and the US, helped a generation of Desis attain the successes that would be honored at events like the Person of the Year awards. Compare this with many of the migrants from throughout the world, including India itself, that have come since---many escaping tyranny, only dreaming that their children could have in America the kind of education my parents left India with.

What about Black Americans? Didn't the Civil Rights movement end racism in the United States and put that community on equal footing?

A Black middle class of professionals has unquestionably established itself, which is why we've seen Black doctors, CEOs, Secretaries of State, preeminent astrophysicists, and even a President of the United States. But all of these people have had to be, as the saying goes, "twice as good to get half as far," precisely because Black Americans still face structural hurdles that other groups don't.

For example, since World War II, as European and Asian Baby boomers have built up their own wealth in the form of suburban home ownership---subsidized by Mortgage Interest Rate and other tax deductions---most Black Americans were not given any access to home ownership because of blatantly racist practices initially supported by the government: racially restrictive contracts, zoning laws, and neighborhoods "redlined" as too risky for lenders.

Left to languish in urban areas, too many children of the Civil Rights movement were unable to build wealth---notably the housing assets that other communities used to underwrite college loans---even as highway construction tore through their neighborhoods, hastening their decline. Education might have paved a path out of poverty, but since it was funded by property tax, its quality mirrored the poor economic circumstances in which many Black people found themselves.

Compare this with our relative luck. Nancy Foner, a leading immigration scholar at Hunter College points out that "because they are not Black, Asian immigrants face less discrimination in finding a place to live...which translates into access to heavily white neighborhoods with good public schools."

Meanwhile, a 'War on Drugs' specifically targeted Blacks and Hispanics simply for the crime of being young---white and suburban youth consume drugs at a higher rate than Blacks, with little consequence, but more than 1 out of 3 Black men will find themselves in the clutches of the correctional system for the same offence. This has of course meant that many have been left far from the American dream, languishing on street corners and in prisons---just three out of every ten Blacks are able to make it to the middle class, compared to two-thirds of Whites. As President Obama once said, "what's remarkable is not how many Black men and women failed in the face of this discrimination, but how many overcame the odds."

Yet we're still seeing the effects of this violence in racial profiling cases throughout the country, through the deaths of horticulturist Eric Garner, teenaged aspiring astronaut Trayvon Martin, 12-year old Tamir Rice, and the countless others who live this daily reality. This violence is not just an ancillary issue that affects "those" people, and it definitely doesn't increase our safety. This racial violence directly harms all of us. Just last year, an old Indian man was left partially paralyzed after Alabama police responded to a call about "a skinny black guy" walking around the neighborhood.

And though it's nowhere near the same scale, it's a similar strain of systemic violence and vitriol that brown people in America have felt since the War on Terror. As the Black writer Greg Tate said of South Asians after 9/11, "welcome to racial profiling." This strand of ignorant virulence targets many people of color, regardless of religion or economic "success": In 2012, a Hindu PhD student named Sunando Sen was fatally pushed into the subway tracks in New York by a woman who claimed she "hates Hindus and Muslims ever since...they put down the twin towers."

These realities tell us that even as the successes of Indian Americans are celebrated, our challenges remain---and they intersect with those of people we too often exclude. It's a strange paradox we live; as the pianist Vijay Iyer has said, "to succeed in America is, somehow, to be complicit with the idea of America--which means that at some level you've made peace with its rather ugly past...with all of its structural inequalities, its patterns of domination, and its ghastly histories of slavery and violence."

As the #BlackLivesMatter movement seeks to correct injustices that should have long been consigned to history, we need to recognize that true Black liberation in America will lead to liberation everywhere. Let's start by making sure our workplaces look like our country; by acknowledging the impacts of past and current discrimination; and by fully championing, without coopting as our own, the message that Black lives really ought to matter today, as always---only then would all lives truly matter.

Fundamentally, as members of our diaspora go on to lead the largest companies, invent the next path-breaking technologies, and even populate the nation's highest courts, let us, as Iyer put it, "choose to be that kind of American that refuses to accept what America has been, and instead help build a better America even for others, who might not immediately seem to 'belong' to us."
This piece was originally published in India Abroad Magazine

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Last year, I had the great honor of attending India Abroad's Person of the Year awards, a celebration of some of the most accomplished members of the Indian diaspora in the US. The evening was incredible. I met a 14-year old that had invented a braille printer.

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The Liberate and Chill* Collective consists of educators, consultants, professors, authors, and facilitators with more than 100 years cumulative experience in schools, universities and communities. With expertise in Anti-Bias/Anti-Racist education, antiracist education, strategic planning, culturally responsive literacy instruction, LGBTQ+ advocacy, systems change, arts education, community organizing, and more

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The Liberate and Chill* Collective consists of educators, consultants, professors, authors, and facilitators with more than 100 years cumulative experience in schools, universities and communities. With expertise in Anti-Bias/Anti-Racist education, antiracist education, strategic planning, culturally responsive literacy instruction, LGBTQ+ advocacy, systems change, arts education, community organizing, and more

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Checklist from Karen Jensen

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Ibram X Kendi (original)
Jason Reynolds (YA version)

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Brené with Aiko Bethea on Inclusivity at Work: The Heart of Hard Conversations

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Brené with Aiko Bethea on Inclusivity at Work: The Heart of Hard Conversations

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Listen to this episode from Dare to Lead with Brené Brown on Spotify. In this episode, I talk to friend, colleague and Diversity, Equity, and Inclusion expert, Aiko Bethea. We discuss empathy, accountability, and the power of listening and believing (including a very real role play).

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Kimberlé Crenshaw (who coined the term, intersectionality), 19 mins.
"If you're standing in the path of multiple forms of exclusion, you're likely to get hit by both."

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Kimberlé Crenshaw: The urgency of intersectionality

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Now more than ever, it's important to look boldly at the reality of race and gender bias -- and understand how the two can combine to create even more harm. Kimberlé Crenshaw uses the term "intersectionality" to describe this phenomenon; as she says, if you're standing in the path of multiple forms of exclusion, you're likely to get hit by both.

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Building a culture of tolerance in the classroom

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Building a culture of tolerance in the classroom

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Educators today hear a lot about gaps in education - achievement gaps, funding gaps, school-readiness gaps. Still, there's another gap that often goes unexamined: the cultural gap between students and teachers.

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Educators today hear a lot about gaps in education - achievement gaps, funding gaps, school-readiness gaps. Still, there's another gap that often goes unexamined: the cultural gap between students and teachers.

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Sara K. Ahmed
How do we create learning conditions where kids can ask the questions the want to ask, muddle through the things they are thinking,  and have tough conversations?
Link here

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Hasan Minhaj calls out anti-blackness among South Asians

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Hasan Minhaj calls out anti-blackness among South Asians

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12 minutes

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We Cannot Stay Silent About George Floyd | Patriot Act Digital Exclusive | Netflix

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Leveling the playing field in the arts for high school students is the ultimate goal of the non-profit corporation Arts Equality .
​

The non-profit aims to provide all filmmaking students and traditional art students nationwide with a free, fair and competitive arts competition as an outlet for their work. Currently, the non-profit funds the 10 Day Film Challenge and the 10 Day Art Challenge which not only support student artists themselves, but gives teachers the opportunity to assess the students' ability to perform in a dynamic, fast-paced and rigorous learning environment.​​​

The non-profit is also designed to support its Dreams Initiative by using its funds to affect meaningful industry change by helping close the achievement gap in the arts industry for minority and female artists.

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Leveling the playing field in the arts for high school students is the ultimate goal of the non-profit corporation Arts Equality . ​ The non-profit aims to provide all filmmaking students and traditional art students nationwide with a free, fair and competitive arts competition as an outlet for their work.

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This is a story of how a 'dalit'(supposedly low caste) woman from India found acceptance and freedom in the US.

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This is a story of how a 'dalit'(supposedly low caste) woman from India found acceptance and freedom in the US.

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'Why Am I An Untouchable?' | Perspectives

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 Are Your Diversity Strategies Missing the Mark?

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 Are Your Diversity Strategies Missing the Mark?

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Sponsored by Extempore and Participate

For most of my life, I've found myself in the role of the OBF, the One Black Friend in an otherwise white circle of people. While that doesn't qualify me to be The Voice of Black Teachers and Students everywhere, my experiences have taught me a lot about what teachers can do to help students from different backgrounds feel fully included in the classroom, or in some cases, what they do to create the opposite effect.

With all our policies, culturally responsive trainings, and books on cultural diversity, we obviously have the best intentions. But are we reaching desired outcomes, or do our well-intended deeds miss the mark? I could go into statistics about disparities and point to evidence that what we are doing isn't working, but sometimes personal experiences mean more than data. In our hearts, many of us know we are not reaching every student, so I offer this challenge: Is it possible to improve the way you relate to students from diverse backgrounds?

The OBF (or its equivalent for other ethnicities) exists in many classrooms, classrooms where teachers are trying their best to do the right thing for every student. My hope is that my stories and the easy-to-implement strategies I share here will help you improve your practice and avoid some of the faux pas that come with teaching students who may look, think, or opine differently than we do.

Life Through the Eyes of the OBF

My first OBF experience was with my first grade teacher, a gray-haired, gray-eyed "grandma" who looked different than the grandmas I knew. I remember feeling that she didn't like me much but loved the little girl who used to steal my pencils. I knew that the girl who stole my pencils got hugs from the teacher while I got plain pencils to use instead of my fancy ones. I knew it wasn't fair, but it taught me about the value of blonde hair and blue eyes and the lack of perceived value in my brown ones.

As an adult, I moved to Switzerland and my OBF journey continued, first as a teacher, then a mom. Free of American race politics, I learned how to fully enjoy being an OBF with only occasional blips; then I realized that not having "races" or race politics made the Swiss blissfully unaware of the plight of "others." I began to see the hardships of refugees, people with learning or physical disabilities, and even people who were just plain different.

My blissful race-free bubble dissipated with finality the day my 5-year-old son came home with his pants pulled low, excitedly telling me of his neighborhood nickname, Gangsta. Around this same time he came home with a Black-faced, grass-skirted neger for the letter "N" on a worksheet.

It was then that I realized the depth of the "colorblindness" of Swiss society. The fact that there were no colors to see meant that most Swiss had little or no experience "seeing" any other cultures, and when race did come up, the few Brazilians, Tamils, Tibetans and Black and white refugees there were met with a wall of us vs. them as impermeable as the Alps. Without my bubble, the absence of race and race politics were no longer freeing but suddenly a personal affront that led me back home.

After repatriating, I found myself teaching music in a small Lutheran school in Texas. The teachers were welcoming, long tenured, and the school was run by a motherly woman who understood the occasional need to take off for doctor's appointments and sick children. I enjoyed both teaching and the after-hours socializing with my OBF status taking a backseat to the commonality we shared as Christians, teachers, women and mothers. When conversations on local news or social justice issues came up, I used my voice to present another viewpoint, one that women in middle-class white circles had not been exposed to. I felt heard.

Then the 2016 election cycle hit and that was that. Things became uncomfortable. Being Black, divorced, and raising a son alone made me an "other" even in a circle of female believers. We all retreated and gave up on the community. I'm not proud of that, but at the time, I felt too alone and misunderstood to fight to sustain the relationships.

These experiences and others in my OBF journey have framed my teaching practice and provided me with tools to help me better relate to students with various backgrounds and perspectives. I call it my journey because it implies growth rather than an end goal, and the strategies below can help you in your own journey. By making small, intentional changes in the way we relate to the world around us, we can all improve our practice.

9 Ways to Create a More Inclusive Classroom

1. Read, read, read.

There is no shortage of resources, of literature from diverse authors, blogs from minority educators, articles on inclusion from educational magazines as well as scholarly articles from professors and experts. Additionally there are groups that you can join and hashtags you can follow to keep up with actual educators who are working to serve diverse students better.

While you're reading, check your own classroom and school libraries. Book collections should reflect authors from diverse backgrounds and even our youngest students should see picture books with all kinds of people in them. Some of my favorites are Kwame Alexander, Viet Nhan Thien, Sandra Cisneros, Sarah McBride, Samira Ahmed or Poet Laureates Joy Harjo and Maya Angelou

2. Be open to feedback.

I sent a note on that worksheet mentioned above to my son's teacher explaining that there were many N words, and expressed my willingness to help find culturally diverse resources. Her answer? "OK." No expression of regret, no acknowledgement that she needed to do better.

Not knowing is not a criminal offense. Knowing that you don't know and not caring, however, is deeply offensive. If you don't know, ask. If you don't have someone to ask, expand your circle. You'll make mistakes, but if you're sincerely trying to be a better practitioner, people will see that and be generous.

If you do make a mistake-and you will-apologize, learn from it, and do better next time. Just let there be a next time and don't let getting it wrong keep you from learning, growing and trying to build better relationships with all of your students.

3. Expand your circle.

Are you in diverse enough company that someone would tell you when you get it wrong? If not, get involved in the community you teach in. This doesn't mean you have to add more things to your to-do list or take time away from your family. Take them with you to see a student's peewee football game, a church musical or a Juneteenth parade in your school's community. Go shopping there. Pick up dinner from the little restaurant near your school. Find a mentor or make a friend who can help you build bridges to the community you serve. Yes, you will probably be the only white lady at the Black Baptist church and yes you will feel uncomfortable at first, but you will be welcomed. And being the one white face in a sea of brown ones will give you a deeper sense of empathy for your minority students.

When I began teaching in Switzerland, I went to every local event I could. I wanted to know the kids I taught and that meant understanding Swiss culture. It helped me to build deeper relationships and those relationships made me a better teacher. If you really can't manage to get out into the community, start by finding out what your kids did on the weekend. That will provide clues to community life and maybe you'll get an invitation you can't resist.

4. Get comfortable being uncomfortable.

You will teach students who look differently, think differently or represent and believe in different things. You may at times feel challenged, out of step with cultural or modern modes of behavior. You may teach students who represent something you don't believe in. You have to be okay with that and that's not always easy.

My Lutheran school experience resembles challenges that arise in classrooms daily. It's easier to simply relate to the students who are like us and, by default, leave the ones perceived as different, or difficult, by the wayside. It is often unintentional, but always unacceptable. Why should it matter that a child represents different political beliefs, wears a hijab, identifies as non-binary, is another color, or wears "weird" hair? It shouldn't, but it usually does. It's human nature to seek the familiar, so it's understandable that "others" can represent a threat, a challenge to the status quo in some form. But the ability to embrace and enjoy what you think of as new and different is a sign of personal growth and maturity, and who doesn't want that?

Embracing the new and different may come harder if you've been teaching a while and you feel like the goalposts keep moving. That's where the uncomfortable part comes in. Everybody knows if you jump headlong in you get acclimated much quicker than if you wade in bit by bit. Jump in but instead of trying to embrace cultures and ideologies, embrace the child standing before you. Do your best for that one soul. Most of all, realize that you can embrace people who are different without changing who you are. That makes it no less uncomfortable, but it becomes much less scary, much more doable.

5. Don't forget gender.

Teachers are overwhelmingly female. Middle aged, white and female. Our classes are more likely to look like Pottery Barn than a man cave. Yet, we teach students who may feel overcome by estrogen with all the rustic swirls and pretty feminine energy. Is your classroom space an environment with which all genders can identify?

And what about gender and lifestyle diversity? Are we prepared for questions that may come up? Maybe your personal stance is that gender and sexual identity questions should not be a part of primary or middle school education, but what will you do if gender-fluid children or same-sex parents are a part of your educational circle? How will you meet the needs of children who may represent a challenge to your belief system? I don't have the answer, but these questions are worth thinking through-see #4 for advice on how to do that.

Acceptance and empathy are human and our job is to provide a space for all students to feel welcome so they can learn. If you're uncomfortable or unknowledgeable, authors like Bonnie Combs, Rigoberto Gonzales and William Mason can help. Written for littles, without getting into the nuts and bolts of human sexuality, these books teach about diversity and acceptance.

6. Beware "imperceptible" distance.

Sometimes the scars of our collective past come to bear on our classroom interactions. Maybe you were the nerd and you have a hard time dealing with mean girls. Maybe you were the mean girl who has a hard time dealing with nerds. I got beat up in 6th and 7th grade by the mean girls. It shaped me and now I have to work hard at seeing them in all their middle school frailty. They need me as much as the artsy, bookish kindred spirits do, so I work at building relationships with them.

Are you internally putting what you hope is imperceptible distance between you and some students you find less than likeable, or are you leaning in with them? Are you challenging yourself daily to make sure that your actions line up with your intent? Children and young people are incredibly perceptive and they can sense it if you don't like them, so try. Go the extra mile, treat them like your favored student and let your actions say what your heart may not be able to.

7. Validate code switching.

Throughout my early and middle school years, integration became more norm than exception but I never stopped being the Black girl in a sea of mostly white faces; consequently, code switching between two different worlds was my norm.

At home I listened to Motown and Rappers Delight and sang in the Gospel choir. At school I listened to Journey and sang in Madrigal group. I excelled and was well liked. I was smart, pretty, and could sing: the trifecta for Black students in white schools. In high school I reaped my great reward for being a "credit to my race" (btw, not a compliment), where my crowning "accomplishment" was winning "Miss Soul." I couldn't explain then why I felt embarrassed by that award. I know now that it was created so the modest number of Black kids would have a shot at winning something other than Best Athlete or Best Performer. It was the "token" award. You got it if you were Black and whites saw you as not too much unlike the majority culture. You got it if you were a master at code switching. I felt that I was being less than my authentic self until I got to college and found out that code switching is a normal part of growing up a part of two cultures.

You may see your model student get in the car with dad who has Cardi B blasting. If your reaction is to believe that the student is not who you thought he was, think again. Just as we are different as spouses than we are as parents, people fulfill different roles in the diverse communities they belong to. There's an outfit and a language for every setting. On the playground is where Spanglish, urban or southern slang and other regional forms of English are welcome. In the classroom standard English is required. Explain that colloquial forms of English are perfectly acceptable in informal settings but the highest paying jobs (besides ballers and artists) require standardized English. Let them know that code switching is an important soft skill and a necessary one; get them started early.

8. Embrace the elephant in the room.

Race is a complex topic and although it might seem easier to avoid, it's healthier to have open conversations where students can learn to process thoughts and ideas on race in a caring, positive setting. Even the most brutally honest question can be reframed using affirming language. For example, "Why is your skin brown?" could be answered with "Here in America we often see white skin, but the world over most people have skin in shades of brown." "Why do you always wear a scarf?" can be explained with, "That's called a hijab and it's a sign of respect in the Muslim faith." Even requests to touch a student's hair can be redirected by instead having conversations about how exploring different hair textures and products can be fun.

And while you don't want to ask any student to be the Voice of His People, it is perfectly acceptable to acknowledge and discuss cultural differences. Assess in a private conversation if a student feels comfortable talking about Ramadan or Dia de los Muertos with the class, or for that matter, scouting or tuba lessons. If you filter out personal perceptions or opinions about questions that arise and answer factually and calmly, a question will just be a learning opportunity. If, however, you feel that a student question is designed to be intimidating or rude, speak to that as well. Tact and kindness sometimes need to be taught, as does empathy. If tension arises between students, teach respectful conflict resolution using sentence stems.The Big Idea is to create a kinder, accepting society and that can be your guide.

9. Identify and fight bias.

If imperceptible distance is bad, tangible tension is worse. If you are a white teacher teaching minority students, you might feel challenged by a student in a way that feels disrespectful. A racially conflicted history may color the interaction. First, remember that your interaction may have nothing to do with cultural dissonance. Dealing with "attitude" is a part of the job at some point for every teacher, color and culture notwithstanding. Sometimes, however, mistrust and fear need to be overcome on both sides. That can make an interaction feel bigger than it really is and that truth alone can help temper your reactions.

If you really feel there is a racial or cultural disconnect, you might ask a trusted teacher who shares the student's culture or one who has a better rapport with the student to have a meeting with you both. Having a second teacher monitor conflict resolution is helpful even when the issues are not cultural. Finally, if you find that you are having regular conflicts with students who share a similar background, you may want to do some soul searching. Having bias is human. Being biased against certain groups is damaging, to you as a practitioner and to the students you serve.

If you suspect your bias may be keeping your students from feeling truly comfortable in the classroom, I hope you've found strategies here to help. Additionally, both Learning for Justice and Harvard's Project Implicitare great places to gain insight and find resources to help you make a change.

Throughout my journey as an OBF, I'm sure my teachers intended to encourage and empower me, and they often did. But they also told me in hundreds of little and big ways that I was an anomaly and part of a group that was sub-standard. Their well-intended strategies missed the mark. Tomorrow, I hope when you look at your students, you'll remember my one Black friend stories and be able to identify the OBFs-and the equivalent for other ethnicities-in your class. I hope seeing them helps you feel brave, empowered and ready to build stronger relationships. I hope your intentions lead to desired outcomes and that you are able to side-step pitfalls more easily. Most of all, I hope you've learned something that leads you to celebrate all students, starting with the one in front of you at any given moment.

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Are Your Diversity Strategies Missing the Mark? Nine Ways to Get it Right

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Sponsored by Extempore and Participate For most of my life, I've found myself in the role of the OBF, the One Black Friend in an otherwise white circle of people.

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Helping music educators develop critical practices through research, training, and discourse to build a more equitable future.

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We develop workshops and sessions and deliver to organizations, districts, colleges, and other groups, focusing in our antiracist and decolonization approaches and how to implement them in classroom and music making settings.

We also provide consultant services to individuals, groups, and organizations to take advantage of our expertise in antiracist and decolonizing approaches, cultural responsiveness, and research. Contact us for help with projects, events, camps, curriculum, and more.

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We develop workshops and sessions and deliver to organizations, districts, colleges, and other groups, focusing in our antiracist and decolonization approaches and how to implement them in classroom and music making settings. We also provide consultant services to individuals, groups, and organizations to take advantage of our expertise in antiracist and decolonizing approaches, cultural responsiveness, and research.

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1pp. Equity Literacy Institute

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The Trouble with Grit | Equity Literacy Institute

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Decades of research has uncovered horrid inequities in the educational opportunities available to students experiencing poverty as compared with those available to students from wealthier families. Nevertheless, many schools continue to embrace a stream of responses to economic "achievement" gaps that focus on changing students' mindsets, cultures, and levels of grit.

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NAIS Principles of Good Practice: Equity and Justice

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NAIS Principles of Good Practice: Equity and Justice

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2 pp. from the National Association of Independent Schools (US).

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Chennai

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You have seen movies and read books about Dr BR Ambedkar. But have you heard a rap based on the story of the jurist, economist, politician and social reformer? Meet The Casteless Collective. The 12-member band is India's largest ensemble political band. In October, their first track-Jai Bheem Anthem-was released on Spotify. The hip-hop-styled track is a tribute to Ambedkar. Written and performed by rapper, lyricist and singer Arivarasu Kalainesan, simply known as Arivu, the song aims to "take Ambedkar to the younger generation". "We wanted to do something more contemporary and relevant," explains Tamil-indie musician and composer Tenma, co-founder and music producer of the band, who, like most of the other band members, uses only his first name.

The band, which performs in Tamil, was formed when filmmaker Pa Ranjith's organisation, Neelam Cultural Centre, collaborated with Tenma's label Madras Records. The name-Casteless Collective-comes from a term used by 19th century caste activist Iyothee Thass. The group has rappers, rock musicians and gaana singers-a form of music that is usually identified with funeral music as it is sung only in homes where someone has passed away. Later, this art form came to the stage, but has been much stigmatised for its close relationship with death. Ranjith's aim was to provide a platform for such marginalised artists.

The Casteless Collective performing on stage

The song 'Thalaiva' is sung in this typical gaana way. In the song's treatment, Tenma says he was inspired by one of his favourite songs-Queen's 'Who Wants to Live Forever'. "I wanted our song to be like a rock-folkish anthem," he says. And, why not? The band borrows from the Black Arts Movement, and the politics of equality. The African American-led Black Arts Movement encompassed the works of a group of politically motivated black poets, artists, dramatists, musicians, and writers. This talented bunch emerged in the wake of the Black Power Movement, somewhere between the 1960s and 1970s.

The Casteless Collective's next work-in-progress is a song called 'Vantheri', meaning immigrants. Tenma describes it as the next step as far as their idea, music and where they're heading as a band is concerned. For the last year or so, the band has been ideating, brainstorming and building the song. "It is about how slums get displaced and people are left without land. The government wants the land, and the ones who can't fight back end up being attacked. It's a very emotional song that connects all of these stories," says Tenma. Written by Arivu, the song will be performed by him along with Tenma.

Known for using music to question the caste system-and other forms of oppression or inequality-the band sings about Dalit assertion, rights of the LGBTQ+ community and honour killings. During the ongoing pandemic, it continued its mission, posting songs on social media and performing in virtual concerts. In August, the band had its first-ever virtual concert organised jointly by Virtual Now, Troque and Brown Post. For the members, it was a very unique and different experience. "Usually, we're in front of thousands of people. This was the first time we were just 15 people, including the technical crew, videographers and the audio guys," says Tenma. In the coming months, they hope to put out some more songs and new shows.

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Meet The Casteless Collective: 12-member group is India's largest ensemble political band

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You have seen movies and read books about Dr BR Ambedkar. But have you heard a rap based on the story of the jurist, economist, politician and social reformer? Meet The Casteless Collective. The 12-member band is India's largest ensemble political band. In October, their first track-Jai Bheem Anthem-was released on Spotify.

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Grit and Growth Mindset: Deficit Thinking? 

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Grit and Growth Mindset: Deficit Thinking? 

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Examining the cultural narrative around these ideologies
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AMLE - Association for Middle Level Education

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As with most things in education, context can be everything. A skill taught in isolation from meaningful context, for example, is rarely learned, and often becomes grist for blaming the student for his lack of learning rather than analyzing the teacher's instructional design. Read a mediocre piece of student writing after five pieces of poor writing in a row, and the mediocre piece will glow brightly in comparison. Now take a look at the last decade's intense interest in developing student grit and a growth mindset. What seems so positive an enterprise changes its hue in a different context, even to the point of doing harm.

To be clear, the intent of grit and growth mindset-"stick-to-itiveness," tenacity, self-discipline, resilience-are all positive attributes for students to develop, unless applied, of course, to the pursuit of destructive habits or criminal tasks. Over emphasis on students' degrees of grit and growth mindset as the keys to their academic success, however, can perpetuate harmful stereotypes, racism, and classism. Before we call for faculty-wide grit and growth mindset programs, we are wise to take a moment, dive deeply, and examine the cultural narratives we perpetuate with students and each other when putting so much focus on these two ideologies.

Very Brief Background

For most educators, it was Carol Dweck, Paul Tough, and Angela Duckworth, catalyzed by the emotional intelligence and self-regulation research from Daniel Goleman, who gave grit and growth mindset traction in the modern classroom. Of course, these themes have been around for centuries with Aesop, Horatio Alger, Homer, and Mabel C. Bragg, who wrote the first popular version of The Little Engine that Could. Recently, however, there is new research vitality in these areas, which boosts their credibility, and we've been fixated on these attributes through a political lens in our national debates, particularly as we discuss immigration, housing loans, medical coverage, and tax codes.

In her Brainology post for the National Association for Independent Schools (2008), Stanford professor and psychologist, Carol Dweck, described the essence of her growth mindset research:

"Many students believe that intelligence is fixed, that each person has a certain amount and that's that. We call this a fixed mindset, and ... students with this mindset worry about how much of this fixed intelligence they possess. A fixed mindset makes challenges threatening for students (because they believe that their fixed ability may not be up to the task) and it makes mistakes and failures demoralizing (because they believe that such setbacks reflect badly on their level of fixed intelligence)."

Fixed intelligence students choose to do things that make them look smart, she said, but growth mindset students do things that help them learn, and this dramatically changes their academic trajectories. Dweck added that growth mindset students see, "confronting challenges, profiting from mistakes, and persevering in the face of setbacks," as ways to become smarter, and that it is within their control to achieve higher levels of performance. One of the distinguishing practices that helps teachers discern between the two is whether to ask, "Show of hands: Who got that one right?" when surveying the class after reviewing a homework problem, or to ask instead, "Who had an interesting challenge and was able to resolve it? Let's hear that story."

Just as importantly, according to Dweck, was the way these two groups perceived effort:

"Those with a growth mindset had a very straightforward ... idea of effort-the idea that the harder you work, the more your ability will grow and that even geniuses have had to work hard for their accomplishments. In contrast, the students with the fixed mindset believed that if you worked hard it meant that you didn't have ability, and that things would just come naturally to you if you did. This means that every time something is hard for them and requires effort, it's ... a threat[.] ... Those with growth mindsets reported that, after a setback in school, they would simply study more or study differently the next time. But those with fixed mindsets were more likely to say that they would feel dumb, study less the next time, and seriously consider cheating."

Duckworth and Tough's, "grit," ideology refers to a person's capacity to work toward long term goals and not give in to short term distractions and temptations, thereby building academic and personal stamina, especially when things are challenging for students. Duckworth and Tough declared that grit was the key to student success and should receive overt instruction.

These are very simplistic descriptions of both ideologies, of course; interested educators should read further on both. The focus of this writing, however, is to make educators aware of the rising racist and classist concerns associated with both approaches, which can be uncomfortable.

Cautions

In a recent study from researchers at Michigan State University and Case Western Reserve University (Burgoyne, et al, 2018), two meta-analyses indicated that growth mindset practices didn't have the positive academic impact that schools and commercial programs employing those practices claimed they had. The study used grade-point averages, course grades, course exams, and standardized test scores, such as the SAT, as their indicators of growth mindset's impact on academic achievement, and the strong correlations just weren't there. They did say, however, that when there was an impact, it was stronger with children and adolescents than with adults, and that students who had high risks of failing benefited the most from growth mindset interventions. The authors of the study noted, too, that all researchers in the studies did not control carefully for growth mindset specifically, so more research was needed.

The research presented in Duckworth and Tough's books on grit has also received significant critique, finding it lacking proper research protocols (see Kohn, Thomas, Socol, among others), making their conclusions suspect. These concerns themselves are enough to warrant a closer look, but they are not the most compelling reason to question grit and growth mindset, as there is much more in play here.

Respected professor and writer, Paul Thomas (@plthomasEdD) posted the Burgoyne report last month on a blog called, "Debunked!" I responded to the blog, indicating that posting the piece under the title, "Debunked!" was misleading since it wasn't fully debunked in the research study, and that there were some positives with growth mindset worth incorporating with other elements that help teachers create hope, not blame. Thomas disagreed with me, posting his thoughtful response (see References for the URL).

Here is where he convicts me every time and has done so for more than a decade: Thomas points to the deficit thinking that is inescapable with grit and growth mindset-The idea that students who do not demonstrate white, well-resourced definitions of perseverance with curriculum that may or may not be meaningful to them, in a larger system that is often operated with intentional and unintentional bias against their success, and to act upon those perseverance ideals daily are somehow less disciplined than others, diminished in a way, and that teachers must "fix" what's wrong in them, (i.e., personal character and maturity) and not fix their environments and the controlling narratives of those in power that perpetuate this constant diminished state.

Author and educator Richard Cash agrees, referring to deficit thinking as the, "spoken and unspoken assumptions about a student's lack of self-regulation, ability, or aptitude. The most devastating impact of deficit thinking is when differences-particularly socio-cultural differences-are perceived as inferior, dysfunctional, or deviant ... Typically, schools are designed to 'fix' students who are achieving poorly or misbehaving. However, by blaming students, we exonerate ourselves as the possible cause-using the symptom to overlook the source" (June 2018).

Thomas ties it to his critique of grit/growth mindset: "Both growth mindset and grit ... mistake growth mindset/grit as the dominant or even exclusive quality causing success in student learning (ignoring the power of systemic influences) and then create an environment in which some students (too often black, brown, and poor) are defined in deficit terms-that they lack growth mindset/grit." He adds, "[S]tudents are better served by equity practices couched in efforts to alleviate the systemic forces that shape how they live and learn regardless of their character."

In a separate post, he argues that it is particularly harmful, yet typically American, thinking to assume that students' success and failure is driven solely by individual character and behavior, when actually, so much of any one individual's success or failure is driven by social forces, environment of birth, and systemic biases. He recommends Sendhil Mullainathan's Scarcity: Why Having Too Little Means So Much to clarify this point, as do I-It's a thoughtful read.

Thomas and others claim that growth mindset/grit programs, "disproportionately target racial minorities and impoverished students, reinforcing that most of the struggles within these groups academically are attributable to deficits in those students ... linked to race and social class ... [which] perpetuate race and class stereotypes, and as a result, work against inclusive pedagogy and culturally relevant pedagogy" (Thomas, 2018).

Thomas promotes author and educator Paul Gorski's assertion that, "Equity literate educators ... reject deficit views that focus on fixing marginalized students rather than fixing the conditions that marginalize students, and understand the structural barriers that cheat some people out of the opportunities enjoyed by other people."

At the Equity Literacy Institute, Gorski is clear: "We must avoid being lulled by popular 'diversity' approaches and frameworks that pose no threat to inequity-that sometimes are popular because they are no real threat to inequity." (December 9, 2017) Among Gorski's equity principles in that post are these statements:

"'Equity' approaches that fail to directly confront inequity play a significant role in sustaining inequity. Educational outcome disparities are not the result of deficiencies in marginalized communities' cultures, mindsets, or grittiness, but rather of inequities. Equity initiatives focus, not on fixing marginalized people, but on fixing the conditions that marginalize people."

Gorski reminds us that, "Compared with schools with low percentages of students experiencing poverty, schools with high percentages of students experiencing poverty are more likely to have: less access to school nurses and college counselors;

more limited access to computers and the Internet;

inadequate learning facilities such as science labs;

more teacher vacancies and substitute teachers;

more teachers unlicensed in their subject areas;

less rigorous and student-centered curricula;

inoperative or dirty student bathrooms;

less access to preventive healthcare;

serious teacher turnover problems;

higher student-to-teacher ratios;

insufficient classroom materials;

less access to stable housing;

fewer extracurricular programs;

fewer experienced teachers;

lower teacher salaries;

larger class sizes; and

less funding.

He adds pointedly, "So, explain to me how we can meaningfully respond to the impacts of these conditions by completely ignoring these injustices while 'fixing' the mindsets, cultures, or grittiness of students or families experiencing poverty."

"Allostatic Load" refers to the, "cost of chronic exposure to elevated or fluctuating endocrine or neural responses resulting from chronic or repeated challenges that the individual experiences as stressful." ( www.sciencedirect.com/topics/immunology-and-microbiology/allostatic-load) Many teachers are unaware of the negative effects that such allostatic loads, i.e. ceaseless stressors such as the ones listed in Gorski's list above, inflict on our bodies and minds, especially in individuals who live in poverty, are challenged by an alcoholic parent, or who people of color bearing the hourly burden of proving worth, full rights under the law, educating whites about their perspectives, are legitimate/trusted shoppers, and are of benign intent.

In his blog, however, educator/writer, Ira Socol, writes, "[H]igh allostatic load factors do not mean that a child comes to school 'disadvantaged.' Rather, their advantages are simply not respected nor exploited by the school. The damaged children described by the "young Peter's" narration are all brilliant, all incredible observers of their worlds, and are all incredibly capable." (2013) Talking about grit specifically, he adds, "[W]hat Tough and his friends want these kids to possess is willing compliance, not "grit" nor "character."

Author, Alfie Kohn, affirms Cash, Thomas, and Socol in his critique of growth mindset:

"The message of [focusing on the mindsets of individuals] has always been to adjust yourself to conditions as you find them because those conditions are immutable; all you can do is decide on the spirit in which to approach them.... Social psychologists use the term "fundamental attribution error" to mean paying so much attention to personality and attitudes that we overlook how profoundly the social environment affects what we do and who we are... Why, for example, do relatively few young women choose to study or work in the fields of math and science? Is it because of entrenched sexism and "the way the science career structure works"? Well, to someone sold on Dweck's formula, the answer is no: It's "all a matter of mindset." We need only "shift widespread perceptions over to the 'growth mindset'"-that is, to the perceptions of girls and women who are just trapped by their own faulty thinking. This is similar to the perspective that encourages us to blame a "culture of poverty" in the inner city rather than examine economic and political barriers-a very appealing explanation to those who benefit from those barriers and would rather fault their victims for failing to pull themselves up by their mindset." (2015)

In a separate critique of grit, Kohn notes research weaknesses and skewed priorities in Duckworth's work, wondering here about the merits of her goals:

"Duckworth reported that [National Spelling Bee contestants] performed better in that competition if they were higher in grit, 'whereas spellers higher in openness to experience-defined as preferring using their imagination, playing with ideas, and otherwise enjoying a complex mental life-perform[ed] worse.' She also found that the most effective preparation strategy was, 'solitary deliberate practice activities' rather than, say, reading books. ... If enjoying a complex mental life (or reading for pleasure) interferes with performance in a one-shot contest to see who can spell more obscure words correctly-and if sufficient grittiness to spend time alone memorizing lists of words helps to achieve that goal-this is regarded as an argument in favor of grit. Presumably it also argues against having a complex mental life or engaging in leisure reading.

"Driving the study of student performance conducted by Duckworth was ... [her] belief that underachievement isn't explained by structural factors-social, economic, or even educational. Rather, [she] insisted it should be attributed to the students themselves and their, 'failure to exercise self-discipline.'"

Poignantly, Kohn poses, "The most impressive educational activists are those who struggle to replace a system geared to memorizing facts and taking tests with one dedicated to exploring ideas.... By contrast, those enamored of grit look at the same status quo and ask: How can we get kids to put up with it?"

What Does All This Mean for Conscientious Educators of Middle School Students?

This is not a call to abandon all efforts to help students develop those positive tenets of grit and growth mindset programs, such as self-discipline, voice, responsibility for one's choices, personal tenacity, initiative, authenticity, and self-efficacy. Heck, this description alone is probably 90% of a middle school teacher's daily job description.

Instead, this is a call to recognize that we are very different people depending on our circumstances, and that those circumstances, some of which are not actually in our control, yet are renewed each year by unintentional and intentional bias in those with power and influence, significantly affect our capacity to act upon the advice and teaching provided. If we were a member of a suspect class in our community and impoverished or even slightly so, wondering how to pay the medical bills, get food on the table, get our brother, Micky, off meth, get Mom out of her depression, and pay the rent, we might not remember to get those 100 index cards for Monday's class or have the capacity to start the four week project on the day it is assigned. And no, we might not be as willing to take creative risks in learning or take one train, two buses, and a complex transfer to get across town for the study group on Thursday. And then to be blamed for our lack of gumption?

It's also a call to recognize that students who are challenged by poverty or being people of color in biased communities don't lack grit or tenacity. They have plenty of it; that's how they survive. We lose all credibility by harping on it as the root to a student's problems. What these students lack are the resources, time, and support needed to maneuver, extend energy, and find hope in the instructional demands placed on them. Socol writes,

"[A]ll the children living and learning in relative affluence are afforded slack by the accidents of their birth: "Slack" is the term identified by Mullainathan and Shafir as the space created by abundance that allows any person access to more of her/his cognitive and emotional resources ... this is what kids need. Slack ... the moments when necessity is not the sole driver. 'The cost [of 'scarcity'-the primary element in 'grit theory'] is an undue focus on the necessity at hand, which leads to a lack of curiosity about wider issues, and an inability to imagine longer-term consequences. The effect of this scarcity-generated 'loss of bandwidth' has catastrophic results ... ' The Guardian writes in a book review on the topic." (2014)

And in this audit of our own thinking, perhaps we can do as Thomas suggests, "[S]et aside the assumption that low student achievement is primarily caused by a lack of effort and engagement as well as that high student achievement is a consequence of mostly effort and engagement," and that we resist the idea that, " ... life for black/brown and poor people is going to be hard so we need to make them extra 'gritty' to survive and excel."

To these ideas, I add these specific responses:

Get to really know students and their neighborhoods. Yes, visit homes, attend community events, get informed, and watch more than one news channel or source for more information on challenges to their communities. Let's not make it the student's responsibility to teach us. And, with whatever system works for us, let's remember their personal and family milestones, as they share them with us: birthdays, Quinceañera, bar/bat mitzvahs, Tae-Kwan-do competition, band/Lego/robotic/forensic competition, new graphic comic designed, big sister enlisted in the navy, brother finally out of jail, dog/cat recently died, did four pull-ups in gym class, tried out for the school play.

Accept and honor the full individual the student really is, not categorize him in terms of the degree to which he satisfies our description of successful older students from our own cultures. Let's choose to see difference from us and our culture as strength, not something less than preferred, and let these individuals know they make good company. Be genuinely interested in their cultures and hobbies as you can, and find ways to invite that collected knowledge into weekly learning. Students will engage if they feel they are contributing. How might our interactions with students and lesson designs be turning students into passive recipients rather than active creators? Instead of being about sense-making and the delivery of knowledge to students, let's make sure our lessons transition students' learning into personal processing and meaning-making as well.

At every turn, give students proof that hope is warranted. Are there word choices, policies, practices, and attitudes from us that come across to students as adversarial ("Gotcha!"), or do we come across in all things as advocates for them as individuals? There are common sense things that engender such hope: Allowing re-do's on both formative and summative assessments for full credit, encouraging divergent thinking and problem-solving with no academic penalty when they don't turn out as planned (only analysis of went awry, then starting over with our full support), discipline done in private, recoverability after cheating or plagiarizing, modeling and facilitating constructive responses to failures and mistakes, zero sarcasm directed at students or situations, complete erasure of earlier indicators of incompetency from later and more current reports of competency (no more averaging of grades), no holding grudges, cognitive coaching instead of judging, teacher follow-through on promises made, student reflective analysis of choices (He made this decision, and it had this result; is that what he wanted to achieve?), daily, visible proof that we will not humiliate the student nor will we let him humiliate himself, and visible proof weekly that progress is being made ("You once here, but look where you are now!).

Let's also do an equity, class, and racial audit of our attitudes towards students from cultures different from our own to see them as fully dimensionalized individuals, worth knowing. And let's do the same audit with all audio-visuals in our presentations and classrooms: Students of different colors, religions, cultures, sexual orientations, and socio-economic status portrayed doing thoughtful, competent things, representing the very best of humanity. If it's in sight, it's in mind.

Actively investigate and dismantle those inequities that our students face daily, "Changing the conditions," as Gorski says above, "that marginalize people." We can start with equal access laws in our community that limit some students from getting an education or working due to pregnancy or immigration status. Limit or remove learning experiences that require students to purchase materials. We can work on equal pay laws for teenage girls and women in the community, as well as fund girls' sports to the same level we do boys' sports. We can make sure every single student has the necessary technology and in and out of school access to a reliable Internet Service Provider, if it's required by the schools. We can provide child care for all parent meetings. We can provide students interested in taking advanced courses with additional tutoring supports to make a successful go of them, and we can formally teach reading to middle schoolers who may have not been able to learn to read when they were younger. Finally, we can confront and end the bias in colleagues, students, and parents about career and tech ed courses that aren't necessarily associated with university-bound students but are just as intellectual demanding and personally maturing and meaningful as more traditional courses, if not more so.

We can avoid automatically blaming our students' inattention in class or lack of academic performance on their personal character flaws as associated in our minds with people of that color, culture, religion, or socio-economic status. We can stop judging students of a certain color, religion, culture, or socio-economic status as less likely to be capable or interested in academic work, simply due to perceived stereotypes of people with that skin color, culture, religion or socio-economic status. One of the greatest gifts we give students is to honor what they bring to learning's table as valuable, not dismiss their circumstance as irrelevant, or to respond punitively when their responses to extended learning demands are different than how those without so many challenges respond to those same demands.

We can provide real skill training to all students in middle school on executive function skills and personal self-efficacy. It's the nature of the age, not the class or race, to need these learning experiences at exactly this age. This means we dismantle all practices related to grades and grading to teach self-discipline, timeliness, task analysis, and impulsivity/distractibility control

Finally, let's train all teachers in cognitive coaching and descriptive feedback, which both emphasize reflection on decisions, their impact, setting goals, not invoking ego through judgment, active engagement in learning, self-monitoring, being flexible, taking responsibility, and revision from new perspective. You know, that hope stuff.

While growth mindset and grit have many thoughtful advocates we all respect deeply, looking at each ideology's research, principles, and practices with a critical eye is warranted. Considering the critic's concerns with each one regarding race, inequity, and classism is reasonable. With so much dividing us these days politically, culturally, and economically, we can come together here and pull the camera back on these topics to reveal their larger context and have informed discussions. With such perspective, the call to get it right becomes even more urgent.

References

Cash, R.M. (2018). Reframing deficit thinking: How to change perceptions for the better. Retrieved from https://freespiritpublishingblog.com/2018/06/18/
reframing-deficit-thinking-how-to-change-perceptions-for-the-better/

Dweck, C.S. (2008). Brainology. Retrieved from https://www.nais.org/magazine/independent-school/
winter-2008/brainology/

Gorski, P.C. & Swalwell, K. (2015). Equity literacy for all. Educational Leadership, 72(6), 34-40.

Gorski, P.C. (2018, May 16). If you are still on the "grit" or "mindset of poverty" bandwagon, consider this. Facebook post, retrieved from https://www.facebook.com/pgorski/posts/10160292488845534

Kohn, A. (2014). GRIT: A skeptical look at the latest educational fad," adapted from The myth of the spoiled child, Independent School, Retrieved from https://www.alfiekohn.org/article/grit/

Kohn, A. (2015). The perils of "growth mindset" education: Why we're trying to fix our kids when we should be fixing the system, Retrieved from https://www.salon.com/2015/08
/16/the_education_fad_thats_hurting_our_kids_what_you_need
_to_know_about_growth_mindset_theory_a

nd_the_harmful_lessons_it_imparts/

Mullainathan, S., & Shafir, E. Scarcity: Why having too little means so much. Picador.

Sisk, V.F., Burgoyne, A.P., Sun, J., Butler, J. L., & Macnamara, B.N. (2018). "To what extent and under which circumstances are growth mind-sets important to academic achievement? Two meta-analyses." Psychological Science, 29(4), 549-571. doi: 10.1177/0956797617739704

Socol, I. (2014) Grit, Part 2 - Is "slack" what kids need?" Retrieved from http://speedchange.blogspot.com
/2014/01/grit-part-2-is-slack-what-kids-need.html

Socol, I. (2013). Paul Tough v. Peter Høeg - or - The advantages and limits of 'research.' Retrieved from http://speedchange.blogspot.com/2013/12/
paul-tough-v-peter-heg-or-advantages.html

Thomas, P. L. (2018, May 26). More on rejecting growth mindset, grit. Retrieved from https://medium.com/@plthomasedd/
more-on-rejecting-growth-mindset-grit-52e5eb47374e

Thomas, P.L. (2017, September 17). Rejecting growth mindset and grit at three levels. Retrieved from https://radicalscholarship.wordpress.com/2017/09/21/
rejecting-growth-mindset-and-grit-at-three-levels/

Thomas, P. L. (2016, May 11). Rejecting "grit" while embracing effort, engagement. Retrieved from https://radicalscholarship.wordpress.com/2016/05/11/
rejecting-grit-while-embracing-effort-engagement/

Rick Wormeli is a long-time teacher, consultant and author living in Herndon, Virginia. His book, The Collected Writings (So Far) of Rick Wormeli: Crazy, Good Stuff I Learned about Teaching Along the Way, is available from www.amle.org/store. His new book is Fair Isn't Always Equal: Second Edition (Stenhouse Publishers).
rick@rickwormeli.onmicrosoft.com
@rickwormeli2
www.rickwormeli.com Published inAMLE Magazine, August 2018.

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