Over the past several years we at IISC have had to opportunity to work with colleagues to go deep over a relatively short period of time (2-3 years) with a few organizations facilitating internal culture change for race equity and inclusion. The intensity of this work has offered up opportunity and a number of important lessons, perhaps first and foremost that it is critical to have in place an ecosystem of support and resources to do this work for everyone involved, facilitators included.
IISC President Kelly Bates wrote wisely in a blog post that the work for racial equity is about undoing as much as it is about doing. We do not simply build new culture or behavior on top of old, especially in situations that are characterized by oppression. Some things must be released, and this letting go does not come easy.
There is power and identity and comfort and resources of various kinds invested in the status quo, including in chronic busyness that does not make space for the work or for much of substance to happen. In some cases, there is a preference for existing discomfort that is familiar and that for some is better than uncertainty and instability (the devil you know). But this is exactly what this work calls for – stepping boldly, and together, into the unknown and unknowing and being open to changing who we think we are, how we relate to ourselves and one another.
This can get quite fraught, opening up hard feelings, mistrust, suspicion and trauma. The diagram above from DismantlingRacism.org highlights the “liminal” space in racial equity processes that groups enter when they move beyond the familiar, including “familiar dysfunction,” to unfamiliar dysfunction. This phase is described in the following way:
The stage of “not knowing,” [is] a place where many experience frustration and/or fear. Many if not most people want the process to offer clarity and quick fixes; when the process does not, both POC and white people give into the tendency to identify people and actions as “right” or “wrong.” Some people in the organization move into positions of high righteousness, believing that race equity is based in “one right way” of doing things; energy goes into identifying who or what is “right” and who or what is “wrong.” People can feel very unsettled because this righteous judgment can either lead to significant self-doubt and/or a desire for the organization to address personal ego needs. At the same time, in the middle of this “not knowing,” relationships may begin to subtly shift as some individuals within the organization work to negotiate conflict with heightened personal awareness and increased accountability to the mission. In addition, the organization as a whole begins to recognize ways in which racism is tending to reproduce itself and attempts are being made to address those.
SOURCE: “Racial Equity Stages” from DismantlingRacism.org
Here, while ideally we would hope to be able to lean on one another, it is the reality that other supports are going to be necessary, and beyond what external change facilitators and coaches are able to provide. On the way to achieving more relational trust with and commitment to one another, there are a variety of handrails that can be helpful.
For one of our engagements, my colleague Jen Willsea put together the diagram below to sketch out some of the systemic supports that can be useful for organizations going through race equity change work.
A few notes about what appears in the diagram:
Contemplative and embodiment practices can be done alone or in groups and include things like meditation, prayer, general somatics, and focusing. This Self-Care Wheel, which I learned about from my colleague and IISC Racial Equity and Training Practice Lead, Aba Taylor, has many great suggestions of practices that can contribute to well-being. Another good resource is the Tree of Contemplative Practices from the Center for Contemplative Mind in Society.
There are many rich places to find resources for learning. Consider Racial Equity Tools as a place to start. Also consider the Healing Justice podcast and community. The Perception Institute offers cutting edge research on the science of implicit bias, racial anxiety and stereotype and identity threat. In addition, the Food Solutions New England 21 Day Racial Equity Habit Building Challenge website has a lengthy resource list.
Mental health professionals may or may not have experience around race-based trauma, racial identify formation, internalized superiority and inferiority, etc. It is good to do your homework around this.
Human resource professionals can be key to providing support especially when they are trained in dealing with racism and white supremacy. A helpful resource on this front is this guide from RoadMap.
The board of directors of an organization is an important lever for change and support, provided it has an unwavering commitment to racial equity, ideally is collectively trained in the history/shared language/key concepts around race and racism, and has people who bring some relevant lived experience and expertise around healing, organizational change and political action.
There are more and more resources that address the reality of trauma and intergenerational transmission of suffering that results from racism and white supremacy. Consider books such as Trauma Stewardshipand My Grandmother’s Hands.
For more political and historical education, consider books such as Stamped from the Beginning, White Rage, Under the Affluence, An Indigenous People’s History of the United States, Waking Up White, The New Jim Crow, The Fire Next Time, White Fragility, Who We Be; and videos such as Race: The Power of Illusion, Cracking the Codes: The System of Racial Inequity.
For more on the what, why and how of racial affinity groupsand caucuses, check out the resources on this page.
Thanks to the guidance of Melinda Weekes-Laidlow and inspiration of Christine Ortiz, prototype teams are increasingly a feature of our work with organizations doing race equity and inclusion culture change work. What this looks like is that departmental and other cross-functional teams each create a small testable and scalable experiment at strategic “choice points” to address internalized and institutional racism and white supremacy. When well-facilitated and guided, these are powerful engines of learning and relational trust-building. We are are happy to share more about our experience with these teams, how they operate and what they produce.
Race equity design, planning and implementation teams are a feature of the work we do around culture change in organizations and networks. These teams are ideally diverse (with respect to race, ethnicity, gender, seniority/tenure, age, function … ), process-savvy and invested in the long-term success of this work. Again, we are happy to share more about these vital teams.
And we certainly welcome additions! What have you found to be helpful, if not crucial, to the work of race equity culture change?
“I need love Not some sentimental prison I need god Not the political church I need fire To melt the frozen sea inside me I need love.”
– Sam Phillips
Image by Luke, Ma, “Love by Nature,” shared under provisions of Creative Commons Attribution License 2.0.
I started this year with a post focused on love, and this idea that 2018 would be the year of love. This thinking wasn’t offered through rose-colored glasses, but from a shared sense and conviction that love would be required to see the year through. And not just any kind of love. In that original post there were a few definitions and quotes that we have been playing with at IISC, including these:
“All awakening to love is spiritual awakening… All the great social movements for freedom and justice in our society have promoted a love ethic.”
– bell hooks
“Justice is what love looks like in public.”
– Cornel West
“To show compassion for an individual without showing concern for the structures of society that make him [sic] an object of compassion is to be sentimental rather than loving.”
– William Sloane Coffin
“Love is seeing the other as a legitimate other.”
– Humberto Maturana
“The ultimate act of love is allowing ourselves and others to be complex.”
On April 22nd, the fourth annual 21 Day Racial Equity Habit Building Challenge wrapped up. This project with Food Solutions New England was originally conceived as a “network innovation” to spread and deepen the conversation about and commitment around addressing race and racism in food and related systems. This year the organizing team sought to go deeper, noting how much the national conversation has evolved in the past year. And we were heartened by the numbers (over 3,000 people from all 50 states and parts of Canada signed up) and by the quality of the conversation on-line and in different in-person venues where we met people who were participating. Certainly no one is under the illusion that the Challenge is enough, but we have heard that it is changing the way many see their work in food systems. Below you will find some of what was generously offered on-line in response to the daily email prompts and associated resources (readings, videos, audio clips).
History of Race and Racism in the Food System: What is the history you hold in your head (and heart and body) about our current food systems?
“In my work at a non profit in the ‘good food’ movement, we constantly use language like ‘fix the broken food system.’ Reading these pieces on the historical underpinnings of racism in our food system illuminated for me just how much that statement (almost a throw away now) is situated within a racial caste system. To presume that ‘we’ must ‘fix’ a system ignores (by not naming) the racism present in that system. It lumps the goals of racial and food justice in with other, non-racialized issues (like soil health) also plaguing our current system, thereby continuing to perpetuate injustice through silence.”
“The consistent glorification of a food system, broken or fixed, imagined or real, that has systematically ignored the people that make it function, throughout the past and yet still in the present, is something I think I unknowingly participate in. Will naming this, calling it out, help us to change the structural racism that fuels this reality? How? I hope that by learning, studying, reflecting, and communicating that this group can indeed be somehow change-making, but it’s challenging to see a positive horizon when the change to be had is so large and primarily resides in legal, political and social institutions and structures. Forgive me for being still inside a state of feeling overwhelmed.”
The Colonization of Indigenous Land Rights and Food Ways: How does colonization continue to exist in our food systems and how can you support decolonization and celebrate indigenous rights and food ways?
“I just finished listening to The True History & Foods of Thanksgiving. My immediate reaction is shock and shame. I accepted Thanksgiving as an American celebration without ever wondering about its history. The podcast is a great conversation that educated me about how interwoven food, land, location, spirituality and culture are for some traditions within Native Americans. I wish we treated our lands and environment with the same care that many people were able to do before they were colonized.”
“In my state, treaties still continue to be broken with Native American communities, the most recent agreement being broken in 2015. State programs aimed to “help” are rooted in white supremacist ideologies. I think of Audrey Lorde when she declared, “For the master’s tools will never dismantle the master’s house. They may allow us to temporarily beat him at his own game, but they will never enable us to bring about genuine change. Racism and homophobia are real conditions of all our lives in this place and time. I urge each one of us here to reach down into that deep place of knowledge inside herself and touch that terror and loathing of any difference that lives here. See whose face it wears. Then the personal as the political can begin to illuminate all our choices.” Read More
Last week I had the privilege of co-leading a three day Facilitative Leadership for Social Change training for a group of health equity advocates in Springfield, Massachusetts. It had been a while since I had done a training of that length, and it was a nice opportunity to not only cover more material, but to deepen the conversation and practice. Along the way there were many good questions about what to do around various challenges when one is co-leading a collaborative change effort. And a common response was, “It depends.”
Every group is different, every circumstance is different, and while it might make sense to take some cues from what has been successful in other situations, the caution is not to assume that it will work, or work in the same way, in other situations. This is one reason that I personally do not like the phrase “best practice” when talking about collaborative and facilitative change work. Given the complexity of people and social systems, I find it more helpful to think about “promising practices.”
That said, a promising practice that came up time and time again in our three day training, was the practice or practicing, of ongoing devotion to muscle-building in leadership skills such as process design, facilitation, coaching (leading with listening and inquiry), systems thinking, visioning/imagining, mutual learning and collaborative decision-making/governance. And in undertaking such practice, we at IISC would suggest this is not about achieving perfection. The humbling and exciting thing about collaborative leadership, in my humble opinion, is that it is a life-long learning pursuit and an endless opportunity to deepen understanding of ourselves, others and living systems. For this reason, one of my mantras is:
Practice for presence, not for perfection.
That is, practice can help practitioners get beyond being caught up in simply “learning the scales” of collaborative leadership, in trying to get the skills “right.” Practice at its best can contribute to a state ofbeing more fully present to what is happening in any given situation and being able to work with that in powerfully improvisational ways.
Furthermore, over the past year, there has been a clear call for practice and practices that are explicitly about cultivating spaces to hold difference and tension and trauma. That may be another order of presence characterized by a deeper tuning in and movement away from more transactional processes to ones that are emergent, co-created and geared towards supporting moral courage and imagination. What that can require is vulnerability and a humble sense of “being with.” What it stands to make possible, as opposed to business-as-usual, is growth and real movement forward, together.
Last year, in the aftermath of the Boston Marathon Bombing, I was facilitating a group of students and faculty at MIT reflecting on the impact and meaning of the bombing. The participants ranged from people who had been at the marathon site to those who witnessed it on TV. All experienced the lock down that occurred in Cambridge and felt the impact of the death of eight-year-old Martin William Richard, and many of them shared something deeper, the trauma of being an unwilling victim and sometimes perpetrator of planned, unexpected, unwarranted or thoughtless violence. From a former Israeli solider, who asked “do I kill these 4 men in my line of sight because of the threat they may pose?” to a woman who survived a brutal rape, the bombing made visible the deep trauma so many people live with from day to day.
But something remarkable happened that evening. As we sat in circle listening to each story a young veteran spoke up about his experience with violence in the streets of LA and the deserts of Iraq. He spoke with a deep passion that disrupted the quiet reflection of the group. “We can’t just sit around and talk about this. If things are going to change we have to shift something fundamental in ourselves in order to stop the massive violence in our world.” He continued, “For me it is the following commitment I have made to myself and that I tell each person I am engaged with I Will Not Harm Your Children.” Then he stopped.
|Photo by Reenie-Just Reenie|www.flickr.com/photos/flickrchickr/2589059730|
In a previous post I referenced the work of Marcial Losada, which indicates that elevated group performance is associated in part with a high degree of “positivity.” Specifically, groups that excel in terms of innovation and productivity tend to be those where there is at least a 5:1 ratio of positive to negative interactions. The importance of this ratio has been further highlighted by some other findings and experiences I have had working with community-based activists.