Content “Paradigms” The “what” of social justice training C1: Aspect of social justice 1. Difference (social diversity) 2. Dominance (social justice) 3. Change (social action) C2: Level of Social Identity Development (Hardiman/Jackson model); fine to use other models as well 1. Acceptance: an internalization of the dominant culture’s logic system 2. Resistance: Increased awareness of the existence of oppression and its impact 3. Redefinition: creating an identity independent of oppressive systems C3: Outcomes 1. Awareness/Attitudes: consciousness raising, affective learning, focus on personal issues 2. Education/Knowledge: general education, history or culture of particular groups, context of oppression. Can focus on difference, dominance, or change. 3. Training/Skill Development: practice using new tools and skills (e.g., intervention skills, coalition building, power and influence skills). C4: Level of Oppression 1. Individual: personal awareness, experiences, participants’ current issues/dilemmas. What are my participants’ and other individuals’ awareness levels, stereotypes, knowledge, attitudes? 2. Institutional: group and system issues, organizationally sanctioned policies and practices, legal, educational, health care, media issues. 3. Societal/Cultural: language, customs, holidays, definitions of “normalcy”.
Process Paradigms P1
Stage of learning process 1. What: history, experiences, context 2. So What: impact 3. Now What: what do we do with information in order to make change?
P2
Type of interaction 1. Dependent/Instructor Centered 2. Independent/Student Centered 3. Interdependent/Balanced
P3
Risk Level 1. Low Risk 2. Moderate Risk 3. High Risk
P4
Level of Epistemological Development 1. Dualism: knowledge is received, not questioned; students feel there is correct answer to be learned. 2. Multiplicity: there may be more than one solution to a problem, or there may be no solution; students recognize that their opinions matter. 3. Relativism: knowledge is seen as contextual; students evaluate viewpoints based on source and evidence, and even experts are subject to scrutiny.
P5
Position (Kegan) 1. Defending/Confirmation 2. Surrendering/Contradiction 3. Reintegration/Continuity
P6
Processing Cycle (Gaw) 1. Experiencing 2. Sharing 3. Interpreting 4. Generalizing 5. Applying
P7
Learning Style 1. Concrete Experience 2. Reflective Observation 3. Abstract Conceptualization 4. Active Experimentation
(feeling) (watching) (thinking) (doing)
Processing Cycle Questions Experiencing - What would you prefer? - What is going on? - Would you be willing to try…? - Could you offer a suggestion? Sharing - What went on? - What did you observe? - How did you feel about that? - Did anything surprise you? Interpreting - How was that significant? - How do these ideas fit together? - What does that suggest to you about the group? - What do you understand better about yourself? Generalizing - What did you learn? - What principle do you see operating here? - What does that suggest to you about ________ in general? - What does all of this mean about effective _______? Applying - How does this relate to your role as an RA? - What are the things you want to do differently? - What do you plan to do as “homework” to prepare yourself to handle these situations? - What are three things you will “take home” from this experience?
Privilege Walk Activity . Directions: 1. Have participants form a straight line across the room about an arm’s length apart, leaving space in front and behind. 2. State: Listen to the following statements, and follow the instructions given. For 3. example, when I read “If you are a white male, take one step forward,” only white males will move and everyone else will stand still. Each step should be an average length step. No one is going to check up on you, so if you feel you qualify to take a step then do so, if not then you may stay where you are. You are the judge of what you should do. 4. Read the statements one at a time allowing time for participants to take a step. 5. When all the statements have been read process the activity using the following questions: What is your “gut reaction” to where you find yourself at the end of this list of privileges? Are you surprised at where you are? How does it feel to be in front? In the middle? In back? Did you come to any new realizations? If so, which one had the most impact?
Privilege Walk Statements
If you are a white male take one step forward. If there have been times in your life when you skipped a meal because there was no food in the house take one step backward. If you have visible or invisible disabilities take one step backward. If you attended (grade) school with people you felt were like yourself take one step forward. If you grew up in an urban setting take one step backward. If your family had health insurance take one step forward. If your work holidays coincide with religious holidays that you celebrate take one step forward. If you feel good about how your identified culture is portrayed by the media take one step forward. If you have been the victim of physical violence based on your gender, ethnicity, age or sexual orientation take one step backward. If you have ever felt passed over for an employment position based on your gender, ethnicity, age or sexual orientation take one step backward. If you were born in the United States take one step forward. If English is your first language take one step forward. If you have been divorced or impacted by divorce take one step backward. If you came from a supportive family environment take one step forward. If you have completed high school take one step forward. If you were able to complete college take one step forward. If you are a citizen of the United States take one step forward. If you took out loans for your education take one step backward. If you attended private school take one step forward. If you have ever felt unsafe walking alone at night take one step backward.
Additional Resources Implicit Bias, Microagressions, & Inclusion Harvard’s Implicit Association Test https://implicit.harvard.edu/implicit/education.html The Implicit Association Test (IAT) measures attitudes and beliefs that people may be unwilling or unable to report. Harvard offers a number of tests to measure implicit bias on a variety of social identities including race, gender, ability, size, religion, and sexuality. MTV Look Different http://www.lookdifferent.org/ MTV’s Look Different website offers a variety of resources about implicit bias and microagressions including training materials, implicit bias tests, and informational videos. Ohio State University’s Understanding Implicit Bias http://kirwaninstitute.osu.edu/research/understanding-implicit-bias/ The Kirwan Institute for the Study of Race and Ethnicity is an interdisciplinary engaged research institute at The Ohio State University that aims to create socially just environments through research, engagement, and communication. This website contains in-depth research and information about implicit bias. Social Identities and Oppression Gender The Gender Spectrum - www.genderspectrum.org - Gender Spectrum offers resources to empower your relationships, work, and interactions with youth and children. From how-to guides, to respected research, to sample training materials, Gender Spectrum provides you with the tools necessary to create gender inclusive environments in your homes, offices, and communities. McIntosh, P. (1988). White privilege and male privilege: A personal account of coming to see correspondences through work in Women’s Studies. Working Paper 189. Wellesley, MA: Wellesley Centers for Women.
Religious Oppression These are recommended articles and readings to gain more of a background on religious oppression and Christian privilege in the United States. Clark, C., Brimhall-Vargas, M., Schlosser, L. Z., & Alimo, C. (2002). It’s not just “secret Santa” in December: Addressing educational and workplace climate issues linked to Christian privilege. Multicultural Education, 10(2), 52–57. Killerman, S. (2012). 36 examples of Christian Privilege. Retrieved from http://everydayfeminism. com/2012/11/30-examples-of-christian-privilege Schlosser, L. Z. (2003). Christian privilege: Breaking a sacred taboo. Journal of Multicultural Counseling and Development, 31, 44–51. Racial Oppression
McIntosh, P. (1998). White privilege: Unpacking the invisible knapsack. In Beyond heroes and holidays: A practical guide to K-12 anti-racist, multicultural education and staff development (pp. 79–82). Wellesley, MA: Network of Educators on the Americas. Bell, L. A., Joshi, K. Y., & Zuniga, X. (2007). Globalization, immigration and racism. In M. Adams, L. A. Bell, & P. Griffin (Eds.), Teaching for diversity and social justice (pp. 145–166.). New York: Routledge. www.Racialequity.org - The goal of the Philanthropic Initiative for Racial Equity (PRE) is to increase the amount and effectiveness of resources aimed at combating institutional and structural racism in communities through capacity building, education, and convening of grantmakers and grantseekers. Ageism - Youth and Elder Oppression Bell, J. (2000). Understanding adultism: A key to developing positive youth-adult relationships. Retrieved on June 20, 2006, from http://freechild.org/bell.htm Youth Leadership Institute (2002). Young active citizens curriculum. Available from the Youth Leadership Institute, www.yli.org, or 246 First St., Suite 400, San Francisco, CA 94105. Brewer, M. B., & Lui, L. (1984). Categorization of the elderly by the elderly: Effects of the perceiver’s category membership. Personality and Social Psychology Bulletin, 10(4), 585–595. Butler, R., Lewis, M., & Sunderland, T. (1991). Aging and mental health: Positive psychosocial and biomedical approaches. New York: Macmillan. Chabot, H. (2000). Predicting ageist and sexist attitudes and the conditions for their existence (Doctoral dissertation, University of New Hampshire). Dissertation Abstracts International, 60(12-B), 6420. Kite, M., & Wagner, L. S. (2002). Attitudes towards older adults. In T. E. Nelson (Ed.), Ageism: Stereotyping and prejudice against older persons. Cambridge, MA: The MIT Press.
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