The Third World student activities coordinator would be responsible for monitoring or managing this budget. College Committment: There must be strong public statement from the President and the Board of Trustees portions of which should be included in the College Handbooks indicating that Hampshire College is firmly committed to a strong Third World presence and will be taking concrete steps including the implementation of this Committee's recommendations to expand the numbers and improve the conditions of the Third World community, as well as to provide education for the entire community on the past and present nature of racism.
Administrative Recruitment: Third World people must be represented in the near future in the upper reaches of the College administrative hierarchy in order to help advance and safeguard third world interests and maximize trust between the College and the Third World community. Admissions: There must be permanent Third World representation at an early date in the policy-making and recruiting realm of the Admissions staff in order to facilitate Third World recruitment.
Faculty and Staff Recruitment: There must be a serious, sustained, and far more aggressive emphsis on Third World recruitment than there has been in the past and the President must require a thorough search in this direction as part of the appointment process. As a condition of approving an appointment made by offices and schools, as recommended in the Hampshire College Affirmative Action Plan, the President must be satisfied that the process included a thorough search for Third World candidates.
Guidelines defining an adequate process should be circulated to all recruiting bodies. Curriculum: Sustained encouragement should be provided from all offices of the College, and especially from the Dean of Faculty and School Deans, for the development of courses and course content dealing knowledgeably with race issues.
We emphasize "knowledgeably" in order to distinguish serious thought on the subject from cursory treatment. Students and advisers should also be reminded that courses and course material dealing with race are offered for the necessary benefit of all and not just Third World students.
Advising: Advisers are reminded that they owe as much careful attention to Third World students as to any others. It must be understood that such assumptions are often unwarranted, and besides there is no substitute for regular faculty advising in the Hampshire system. The Examination System: Standards for the satisfactory completion of divisional examinations must apply equitably to all students. There has been a tendency among some faculty to escape dealing with Third World students and tensions surrounding race by being rather lenient with some Third World students on Division I examinations only to find the same students in considerable trouble at the Division II or III level when more faculty are involved and a closer look at the student's progress takes place.
The College must recognize the reality of rather permanent group interests on campus including the Third World community, women, the newspaper, and others. These groups should have permanent recurring budgets in order to facilitate coherent and purposeful long-term planning. Public Relations: The Development and Public Relations offices made several worthy suggestions as to how the College might make itself better known to potential Third World students and their parents, as well as ways to broaden contact with Third World communities: more information and publicity is needed on Division III work done by Third World students; audio-visual materials for public relations use should include more Third World persons and projects; there should be more recognition and publicity given to Third World faculty and staff work and their scholarly achievements; a Third World Trustee committee should be established; Third World parents could be better utilized to publicize the College and establish a broader base of support.
Learning About Racism: Individuals and groups should be encouraged to lead and organize workshops and mini-courses on racism as well as anti-semitism, feminism, and gay rights as regular aspects of Fall Colloquy and January Term, and funds for this purpose should be designated and set aside in advance. A member of the staff or faculty should also be designated as a permanent resource person to help set up activities of this nature. Any serious attempt to deal with racism in our society must go to the root of the problem which is a white problem.
It is not enough to call for more "things" and better treatment for the Third World community. There must be an on-going process of white education and since attitudes are best evaluated, challenged, and changed in small group contexts, workshops and related small group settings are most appropriate for the task. There should be quality race relations training provided for every member of the permanent Security Department staff and this Department would be well-advised to initiate discussions with the Third World Organization with an aim of developing trust and understanding between the Third World community and the Department staff.
These suggestions in no way single out Security for special criticism but rather acknowledge the extremely sensitive nature of their particular job which, in our society, requires special measures to insure satisfactory community relations. The College should also encourage and provide financial support for members of the community to attend off-campus workshops and training sessions on strategies and tactics for combating racism and these individuals should then initiate subsequent parallel activities on campus.
We should recognize the limits of in-house knowledge and make every effort to up-grade our individual and collective understanding. Preface The Task Force on Sexual Preference was set up in the spring of by President Adele Simmons as a follow up to the agreement between the Administration and students who staged a sit-in in the Cole Science Center seeking a variety of reforms on campus.
Provide Security Guarantee each student a safe place to live. Employ people who are "safe" aware and sympathetic to talk to. Establish an atmosphere of openness and acceptance. Free students from public harassment; take clear, direct steps to punish harassers. Increase the understanding and tolerance of security staff members and their presence out on campus, especially at night. Increase Visibility Hire lesbian and gay role models.
Organize "awareness" days and workshops. Include the non-discrimination policy which refers to "sexual preference" in all college publications. Present speakers and movies which deal with homosexual issues. Present singers, art exhibits, poetry readings, etc. Make publications on sexuality and gay health issues available at the Health Services. Include homosexuality and bisexuality in all sexuality workshops.
Ease Isolation Sponsor support groups for lesbians, gay men, and bisexuals. Organize social and recreational activities. Have a get together for "gays" during new student orientation. Include sexual preference on housing request forms. Organize "gay"-"gay" and "gay"-"straight" dialogue sessions. Bring lesbian and gay mental health counselors on campus.
Intervene when students become depressed or exhibit self-destructive behavior. Take the Initiative Be sure the burden of doing anything does not always end up on the shoulders of the lesbian and gay community. Assure lesbian and gay groups financing through Community Council. Require relevant budget units to offer special programming for lesbian and gay students, e. That each of the school deans work with the task force to develop a program for including awareness of lesbian and gay issues in the course offerings within their school We've come up with four ways to make on-campus housing more appealing to lesbians and gay men: Change the way lesbian and gay students are assigned to rooms, especially when they first arrive.
Help them to find housing which provides them with supportive peers. Frequently students try to solve the problem of isolation by themselves, unable to tell the housing office what their problems needs are, e. Students may be terrified to say anything, willing to risk misplacement and misery rather than "exposure. Improve the physical space and provide a better atmosphere in which to study, greater privacy, and aesthetically improved living quarters this applies to housing all students.
Provide a sense of community for lesbians and gay men through special social events, cultural activities, and support groups. Of these, support groups should get top priority. Staff members should be responsible for support in terms of finding safe, non-homophobic living spaces for lesbians and gay men and for making the option of non-homophobic apartments and halls well-known among students.
On-campus support and the lack therof is a problem in many ways; the house staff, in particular, can help rectify this through the initiation of activities which are clearly supportive and open to all students. It is not only necessary to find ways to educate each other about our differences, we need to create ways and places in which we can be together as people, not ignoring our differences, but recognizing them and going beyond them.
Utilize the House Master and senior House staff, as well as the student staff, more effectively by increasing their sensitivity to the concerns of gay and lesbian students The house staff can then be concerned with the education of the residents, with the understanding that awareness of diversity and a heightened understanding of the forms which difference can take will also heighten sensitivity and tolerance of those differences.
Their sexual preference is often not acknowledged, just as their experience of prejudice is often not considered real or important. Introduction The Hampshire College Committee on Racism On the evening of September 24, , a wooden cross was burned on the Hampshire College campus outside a Merrill House lounge where a group of Third World students were having a party.
The Holmquist Report Review Committee On December 2, , five years later, President Simmons convened another committee to review the diagnosis and recommendations advanced in the Holmquist Report in light of current conditions at the College. In order to remedy this situation, the College must make an unambiguous statement about the importance of cultural diversity at Hampshire--and back that statement with the following actions: 1.
To safeguard against bias, JC kept a reflective diary that logged his emotional responses after analyzing transcripts. In doing so, JC also debriefed with the rest of the research team after analyzing emotionally provoking stories. Currently there are no strict guidelines on the measures and checks needed when interpreting data in critical realist epistemology. However, by having three researchers from different ethnic backgrounds involved in the analysis, we were able to enhance the confirmability and credibility of our interpretations through building consensuses we each other Creswell and Miller, We did this by discussing the themes, codes and quotes; and when disagreements arose revisions were made until a consensus was reached.
Two master themes emerged from the analysis: skin-color oriented tolerance, comprised of three sub themes light-skin supremacy, acceptance through education, and health consequences ; and North vs.
South divide, comprised of two sub-themes tolerance and safety and regionalized passing ; see Table 1. Themes and illustrative quotes are presented below. The participants reported experiencing and observing greater levels of tolerance toward lighter skinned LGB people than their darker skinned peers.
As such, dark skinned LGB people reported experiencing greater levels of homophobia and psychological distress and anxiety than their lighter-skinned peers. Most interviewees had experienced and witnessed how the shade of LGB individuals' skin-color shaped others tolerance of their LGB sexual orientation. They described how greater tolerance was shown toward lighter-skinned LGB individuals compared to their darker skinned peers.
Interviewees who self-identified as light-skinned also reported experiencing greater levels of tolerance toward their sexuality including when they exhibited gender non-normative behavior. As part of this skin-color oriented tolerance interviewees reported experiencing and witnessing darker skinned LGBs undergoing homophobic bullying, violence, and discrimination that was worse than that experienced by their lighter skinned peers. From the way I feel and the experiences I have had, I do sometimes feel that they do no not experience as much suffering.
As a result of their experiences, the interviewees reported perceiving St. Lucian society and culture as being unaccepting and intolerant of dark-skinned persons engaging in sexual and romantic relationships with same-sex individuals.
The interviewees attributed their experiences of this tolerance to the superior power and socio-occupational privilege held by lighter-skinned persons as the societal elite. Martin, a self-identified light-skinned gay male, summarized this in the following way:.
Many interviewees also described that the social privileges attached to being light-skinned had consequences for how LGB individuals' expressed their sexuality. Some experienced and witnessed dark-skinned LGB individuals undergoing greater socio-cultural pressure to conform to heterosexuality. Marionette, explained that:.
Lucia, but from what I see they don't get treated as well as lighter gay people like me. A number of interviewees spoke about concealing their sexuality to avoid the racially targeted homophobic tension, discrimination and hostility toward dark-skinned LGB people.
This is exemplified by Nathan, who said that:. Interviewees reported interpreting differences in the levels of tolerance toward dark-skinned LGB people based on their education level and occupation. Similar accounts were also recorded by three other interviewees.
Through education she explained that she was afforded privileges including others increased acceptance of her non-heterosexuality which would have otherwise only been available to her light skinned peers.
Priscilla said:. The interviewees interpreted the psychological health outcomes of homophobia in St. Lucia as largely dependent on the skin-shade of the LGB individual, with darker skinned LGB individuals appearing to experience poorer psychological health. One of the most noticeable issues was the depression experienced by dark-skinned LGB people.
For example, when asked how their experiences impact on their life, Priscilla explained:. Others described feeling chronic anxiety and stress, secondary to the day-to-day worries and fears associated with racially targeted homophobic intolerance and hatred of dark-skinned LGB person. Maria, a year-old self-identified dark-skinned Lesbian, described that:. As a result of their experiences and their psychological impact, some self-identified dark-skinned interviewees reported seeking the help of medical professionals.
John reported experiencing depression and anxiety as a result of the abuse and discrimination he experienced and explained that:. The participants reported a cultural disparity in levels of tolerance toward LGB people between the Northern and Southern region of the Island, with greater levels of tolerance in the North than the South.
The interviewees experienced what they interpreted as cultural differences in levels of tolerance toward LGB people between the Northern and Southern region of St. They described experiencing and witnessing greater levels of socio-cultural tolerance in the North and less in the South. Zanthe, a female who lives in the South but commutes to the North for work purposes, explained that:.
Interviewees also reported experiencing and witnessing greater levels of homophobic violence and discrimination in the South compared to the North. For instance, Jamal described his experiences:. The interviewees described the North as a popular destination for tourists and as the center of St. Lucian tourism. They interpreted tourism as contributing positively toward the greater level of tolerance they experienced within the Northern region.
They explained that Northerners are raised in an environment of greater diversity than their Southern peers allowing them to interact socially with those of different religions, sexualities, and ethnicities. When asked to elaborate on her experiences between the North and South, Priscilla explained that:. Through interacting with LGB people, the interviewees explained that Northerners bettered their intellectual understanding of sexuality that improved their levels of tolerance.
Jamal, a gay male who spent his childhood growing up in the South but now lives in the North, explained that:. Interviewees also reported experiencing what they interpreted as differences in individuals' understanding of same-sex relationships between the North and the South.
They described Southern communities as perceiving same-sex relationships and homosexuality as life choices that individuals can control. When asked to explain why living in the North makes him happier, Leyroy explained:. The interviewees also linked Southern intolerance toward LGB people with the lack of educational resources available in Southern communities.
Some interviewees perceived a lack of education as leading to specific lay theories of sexuality that encouraged Southern intolerance:. Stress, anxiety, and safety were issues also vocalized by the participants. In light of experiencing and witnessing greater levels of intolerance in the South, interviewees reported feeling safer in Northern towns and villages on the Island, and feeling stressed, scared, and anxious when in Southern towns.
Martin who works in the North, but commutes to the South for work purposes, explained that :. Interviewees described altering how they presented their sexual identity when commuting between the Northern and Southern districts. When in the South interviewees reported presenting their sexual identity to others as heterosexual.
When asked about his experiences of traveling between the North and the South, one participant explained:. In the psychology of human sexuality, this type of identity shifting is known as passing. One participant explained:.
Thus, for the interviewees, shifting their public sexual identity was a protective strategy against anticipated homophobia, discrimination and abuse. Maria, who lives in the North and commutes to the South, explained:. Although, interviewees openly expressed their LGB identity in the North, all interviewees revealed that they also conceal their sexual orientation when at work to prevent what they perceived as job based discrimination based on her sexuality.
Zanthe, said:. For many interviewees shifting of sexual identity meant that they could not be their true inner self and that this concealment induced feelings of depression. The participants explained that their experiences of anxiety stemmed from day-to-day worry about losing their job or relationship with friends and family in the South. This was worsened by being worried that their deception of concealing their sexuality would be discovered:. This is one of the first qualitative studies exploring perceptions and experiences of homophobia amongst LGB individuals in St.
Lucia, West Indies. The interviewees raised a number of serious concerns related to social and health issues. Their accounts suggest sexuality related stigma affects negatively the lives of LGB people in St.
One of the most noticeable similarities across participants' accounts is how the shade of LGB individuals' skin-color shapes others' tolerance of their sexual orientation.
Participants described their experiences of skin-color oriented tolerance as fueled by the power of superiority held by light-skinned persons as the societal-elite. These experiences illustrate what might be the existence of a skin-color oriented hierarchy of tolerance toward LGB people. This could exist coherently alongside, and be reinforced by, the pigmentocractic structure of St.
Lucian society Gabriel, ; Glenn, Additionally, given the pigmentocracy is widespread across the Caribbean Tate, , this variation in perceptions and experiences of homophobia may not be unique to St. Therefore, it is important to address this issue in research on other societies in the region.
Two possible conclusions that can be drawn from our findings: anyone who is lighter-skinned is treated better in St. Lucian Society regardless of sexuality, or being lighter-skinned is equated with being white and possessing cognitions and behaviors culturally associated with and ascribed to white people. Therefore, could being LGB be seen as expected for white and light skinned people? Other studies have shown that within many Afro-Caribbean and African-American communities, homosexuality is perceived as something belonging to the white race and unnatural for black persons e.
Consequently, it is likely that being LGB in St. Lucia is perceived as natural for white and light-skinned persons but unexpected for darker-skinned persons. Issues of intersectionality Rodarte-Luna, are evident in interviewee's accounts. Given the colonial history and pigmentocractic structure of St. Lucian society, racial identities in St. Lucia extend beyond broad rigid categories of Black, White, and Asian etc. Lucia these are white-skinned, light-skinned and dark-skinned Gamman, ; Cox, ; Chivallon, ; Malcolm, These findings support existing literature that skin-shade identity is largely perceived as superior to most other identities, and a primary identity from which all other identities and behavioral expectations are structured e.
This sexuality and race nexus might challenge some dark-skinned LGB people to demonstrate the authenticity of their ethno-racial identity because of their non-heterosexuality.
For many Afro-Caribbean LGB people this form of shaming indicates that their community is not accepting of people who attempt to embrace both identities simultaneously McKeown et al. For instance, in a study by McKeown et al. She and other associated seem to struggle with the idea that you can be both simultaneously.
Therefore, what does this mean for the development of healthy skin shade and sexual identities and experiences of psychological well-being in St. Given the limited literature, it is reasonable to suggest that some dark-skinned LGB persons may experience a cognitive dissonance between the two identities of being dark-skinned and LGB. Opposing meanings and behavioral expectations ascribed to these two different identities e.
This interpretation is also consistent with the work of Bhugra who documented the importance of racial identity in South Asian minorities in the UK and its impact on sexual identification and expression. He found also found a cognitive dissonance between individual's ethno-racial and sexual identity. Many South Asian ethno-racial identities emphasize the importance of family and religion, and many of the LGB people in his study perceived this as clashing with their LGB identity.
Due to this cognitive dissonance, many South Asian LGB people adopted a false heterosexual identity around members of their ethno-cultural group and shifted to an LGB identity around other LGB people and members of more tolerant ethno-cultural groups. Additionally, some went beyond adopting a false identity to consciously adopting a double life: heterosexual around members of their own ethno-racial group e. Similarly, participants in our sample made associations between intolerance toward dark-skinned LGB people and concealment of their sexual identity to protect against both suspicion of being homosexual and from being the victim of homophobic violence and abuse from their community.
Disconcertingly, over the past decade research has found that prolonged concealment and shifting of a person's true identify can often induce chronic stress and mild depression, secondary to the suppression of the true self Nance, In that case, are some dark-skinned LGB people more likely to develop unhealthy racial and sexual identities? The literature on the impact of skin color oriented tolerance on experiences of racial and sexual identity in St.
Lucian society and culture is limited and requires further research. Nevertheless, it is possible that some dark-skinned LGB persons may develop healthy racial and LGB identities and psychological health in spite of skin color oriented tolerance when protective factors such as resilience and coping behavior are considered.
For example, LGB individuals could vary in their use of prescribed western-centric labels of sexuality as a coping behavior. In a society where there is stigma toward dark-skinned persons who identify as LGB, some dark-skinned individuals attracted to the same-sex may dissociate their sexual practice from an identity they perceive socially stigmatized along with the Caribbean's growing gay scene e. Such a dissociation does not always mean that a person, whether dark or light skinned, has an unhealthy identity e.
In western society it is largely thought that to obtain a healthy sexual and romantic subject-hood people need to subscribe to prescribed labels of sexuality e. However, according to the work of Asthana and Oostvogels the use of rigid labels such as Gay, Lesbian, and Bisexual is not common in the non-western societies, except among educated urban persons exposed to the western LGB scene.
Even in societies where attitudes toward LGB persons have grown to be more positive, not all persons with sexual and romantic feelings toward the same-sex will identify as LGB Wellings et al. Previous literature highlights a range of cultural, educational and political disparities between the Northern and Southern region of St. Lucia; and some previously unexplored sexualities-related disparities were evident in our findings and in particular greater tolerance toward LGB people in the North than in the South.
Previous studies have shown that rates of depression, stress, and suicidality are higher amongst LGB people who reside in communities where levels of homophobia are greater Morgan, ; Marshall, Given the lack of tolerance in the South, it is likely that Southern LGB people may experience poorer psychological health than their Northern peers but this remains relatively unexplored.
Given the greater level of intolerance toward LGB people in the South, passing in the South was prevalent in the accounts of participants. Passing appears to be a means of protection against sexuality-related discrimination, attacks and hatred in the South.
While occasional passing might not be harmful, studies have shown that the frequent and prolonged passing can have a negative influence on the psychological health and well-being of LGB people Risdon, ; Harris, ; Nadal, For instance, some studies suggest it can induce psychological distress and depression that is secondary to the affects resulting from suppression of the true self Shelly-Sireci, Therefore, even as a protective mechanism, passing might have a range of adverse consequences that negatively distort the cultural and psychological well-being of St.
This was also apparent in experiences of the participants, many whom reported feeling unhappy, saddened, distressed, and depressed when having to conceal their true sexual identity.
Additionally, for those LGB people who live and work in the South, rates of depression might be significantly higher as unlike their Northern peers, Southern LGB people may be more restricted in their ability express their true sexual identity, desires and feelings.
Further research could focus on the psychological health implications of skin color oriented tolerance. Specifically, we recommend more research on the consequences of self-loathing amongst dark-skinned LGB people.
Beyond racial self-identification in St. Lucia, light-skinned people have more education and higher occupational status and privilege than darker-skinned do. Thus, unlike their dark-skinned heterosexual peers, dark-skinned LGB people in St. Lucia might be faced with the dual challenges and stigmas of skin-color targeted homophobia and general skin-color oriented socio-occupational disadvantage and discrimination.
Very few other people in society have to endure such stigmas simultaneously and to such an extent. Within such a societal framework, dark-skinned LGB people may experience issues of color self-loathing. Color self-loathing is an especially well-known and much discussed issue in Jamaica, a place suffering from an epidemic of skin bleaching Kovaleski, ; Charles, ; Pierre, Clinical studies found a link between dark-skinned disadvantage, skin bleaching and the high rates of depression and substance misuse amongst the region's darker-skinned community Hall, , ; David, a , b.
However, given the lack of research on LGB people in the Caribbean region, the issue of color self-loathing within the LGB community still remains relatively unexplored.
The findings also point to a need for additional research on the role of education on sexuality and homophobia in St. Other studies have suggested that educational strategies, including schooling reform and educational campaigns, are important in reducing homophobia e. While there is a lack of research investigating the effectiveness of these interventions in St. Lucia, psychologists have long presented findings in support of this proposition e.
However, more research on education and sexuality in St. Lucia could improve our understanding of these issues, and inform culturally appropriate schooling reforms and educational campaigns specifically for St.
Schooling differs between societies and cognitive styles differ between cultural groups e. Therefore, educational intervention strategies need to be culturally specific to change cultural attitudes Ford et al.
The interviews were retrospective and memory played a critical role in the accounts shared by the interviewees. Although what interviewees remember is important to the meaning they attribute to events they experienced, the researchers cannot be certain of the veracity of these accounts.
The gender and racial identity of the lead researcher who conducted the interviews could have influenced the findings. The lead researcher JC is a light-skinned male who resides in the North of St. Lucia and participants may have disclosed different information if they were interviewed by a person of the same gender and skin shade identity as themselves or by a person who lived in the same district see Liamputtong, , Thus, replications of this study using participant and researcher gender and skin-shade identity matching during the interview process are encouraged.
These replications could provide further evidence of the reliability of the findings and information about the role of skin-shade and gender identity in researcher and participant interactions in St. Lucian culture. Furthermore, the lead researcher used their social contacts within the St. Lucian LGB communities to recruit the sample that could bias the findings e.
However, in reality it is difficult to recruit a large and diverse sample of St. Therefore, replications of this study using different sampling methods are encouraged to provide more evidence for the degree of generalizability of the findings. Nevertheless, given the ethno-cultural diversity of the research group we were able to draw on a variety of different perspectives to produce a more nuanced account and understanding of the life circumstances of St.
Finally, although the study is exploratory and its conclusions tentative they are consistent with previous research that links negative social experiences to stress, depression and other forms of psychological distress. Historically, researchers have neglected the lives of non-white LGB people Anderson, , ; Fisher, and very few researchers have examined specifically the experiences of Afro-Caribbean sexual minority persons based on their race, ethnicity and sexual orientation.
The current study aimed to increase our knowledge of these issues by exploring the experiences of homophobia in St. Our study revealed important issues experienced by St. Lucia LGB people: the shade of LGB individuals' skin-color shaped others' tolerance of their sexual orientation, and regionalized disparities exist in the level of tolerance toward LGB people.
However, further studies should expand on the LGB people who were not represented in our study, including white LGB people and LGB people from other racial backgrounds. Additionally, other non-heterosexual individuals who have experienced homophobia unreported in this study, such as those with a pansexual and asexual identity, might provide further insight into the socio-psychological experiences of homophobia in St.
The Institute of Health and Society reviewed and approved the procedures for this study. Participants read an information sheet and provided their full consent to participate in this study. JC developed the study concept and method. JC performed the data collection and analysis and all authors discussed the results. JC wrote the first draft of the manuscript and BM and DW provided comments and revised the manuscript. The authors declare that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.
The reviewer DMY and handling Editor declared their shared affiliation, and the handling Editor states that the process nevertheless met the standards of a fair and objective review. Addis, S. The health, social care and housing needs of lesbian, gay, bisexual, and transgender older people: a review of literature. Health Soc. Care Community 17, — Alexander, W.
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We may feel angry, lonely and powerless. In some situations, we may be afraid and stressed. Areas of concern for many schools, such as chronic absenteeism, low academic achievement and student violence are signals alerting adults to the need to look more closely at what is going on. Extreme disciplinary measures such as suspension and expulsion of students often represent a failure at many levels of society to engage and include youth see Kevin.
Social inequity and the exclusion of some can create privilege for others. Understanding how we may benefit from the status quo and reproduce these negative social dynamics in our relationships with our students is the first step toward change. We can choose to learn to use our power and privilege to offset the imbalance. Understanding the issues can help us develop the personal and professional tools to create a climate of fairness and belonging see Becoming an Ally.
Ultimately, feeling valued, respected and fully accepted for who we are is a fundamental human need. It enables us all — students, parents, teachers, administrators, citizens — to live authentically and to engage with others and with our work, our play and our studies.
For students who are in a phase of discovery about themselves and the world around them, achieving this may well be a precondition to learning the curriculum. Skip to main Skip to footer Understanding Sexism, Racism and Homophobia If our school environment seems fairly homogenous, if we rarely hear of violent incidents in our school, it may be easy to assume that we do not need to address issues related to equity and inclusive education with our students.
Inequity and Bullying Racism, sexism and homophobia and other equity issues are distinct from bullying and it is important to name them in order to interrupt them.
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