Diversity, Equity & Inclusion (DEI) Statement

This is how I define diversity in education. Diversity is the richness of our differences — cultural, linguistic, socio-economic, country of origin, race, gender, sexual orientation, physical and mental abilities, and other ways we are different from each other — that are the gifts of our presence, that help us engage with each other to achieve excellence in teaching, learning, research, scholarship, and to foster a school climate of respect and innovation. I reiterate Nieto and Bode’s view that “cultural, linguistic, and other differences” are not maladies to be cured or problems to be confronted, but rather to be accepted, respected and used as a basis for learning and teaching (Nieto & Bode, 2018). Our individual and social differences are resources for excellence in teaching and learning (Office for Diversity, 2023).

My understanding of equity and inequity is rooted in public health, from Marmot’s reiteration of Amartya Den’s capability approach. “The unequal distribution of resources affects people’s freedom to lead lives they have reason to value, which in turn has a powerful effect on health and its distribution in society.” Where inequalities in health are avoidable, yet are not avoided, they are inequitable (Marmot, 2007).

Taken to the world of education and American schools, it would read thus:

The unequal distribution of resources affects people’s freedom to lead lives they have reason to value, which in turn has a powerful effect on education and its distribution in society. Where inequalities in education are avoidable, yet are not avoided, they are inequitable.

Therefore, what should equity in education look like? According to NAME (2023) equity,

 “would mean ensuring that every student has access to the curriculum, assessment, pedagogy, and challenge he or she needs based on the recognition and response to individual differences and the sociopolitical context of teaching and learning.”

-        (NAME, 2023)

To Nieto and Bode (2018) equity means that all students must be given the real possibility of an equality of outcomes (Nieto & Bode, 2018).

I see inclusion as an active, intentional, and ongoing engagement with diversity. Inclusive schools value students, whoever they are and whatever their abilities or requirements, especially those who are disadvantaged, have suffered discrimination, or are living with disabilities. It intentionally welcomes and supports all students because of their strengths, gifts, and even challenges. Inclusion is not a program or an isolated set of practices; it is the guiding principle or belief system informing all decisions and practices within a school (Cosier, Causton-Theoharis, & Theoharis, 2013; Falvey & Givner, 2005; Office for Diversity, 2023)

Separating people by ability disadvantages everyone. Belonging is a human need. Our educational system, practices, and spaces, need to be reimagined. (Causton & Pretti-Frontczak, 2023). This means making sure that teaching and the curriculum, school buildings, classrooms, play areas, transport and toilets are appropriate for all children at all levels. Inclusive education means all children learn together in the same schools. Full inclusion benefits all students, regardless of ability (UNICEF, 2017).

What is an anti-bias/antiracist (ABAR) perspective?

The idea that some lives matter less is the root of all that is wrong with the world.'

-        Paul Farmer 

 Racism and inequality in schools negatively affect everyone (Kleinrock, 2020). An anti-bias, anti-racist perspective (ABAR) aims to address, systematic racism in the school environment. By doing so, the ABAR approach aims to create inclusive and equitable educational experience for all students by eliminating biases. It seeks to systematically dismantle the invisible systems of structural racism, white supremacy and bias in education (Kleinrock, 2020).

Why is it important for educators to have an ABAR perspective?

To be antiracist is not a passive act; it presupposes working actively to combat racism.

-        Page 33 (Nieto & Bode, 2018)

I approach ABAR as integral to my teaching practice because supporting anti-bias/anti-racist (ABAR) culture, policies and practices in schools changes the lives of many students (Nieto & Bode, 2018). It means making antiracism and antidiscrimination explicit parts of the curriculum and teaching young people skills in confronting racism. School leaders and staff have immense power in creating a culture that values and supports ABAR and encouraging curricula that promote the inclusion of diverse perspectives, by listening to the voices of BIPOC staff, families, caregivers and students (Kleinrock, 2020). As educators prepared for the long haul, we bear responsibility to build relationships, understand the culture and identity of our students and their families and share their joys.

How do we start Anti-Bias/Anti-Racist (ABAR) Work in Education?

As an educator who works to dismantle racism, I will start ABAR work by recognizing my own biases by reflecting on my personal experiences and background, and how I define and interact with others. I believe self-growth is necessary for all of us who work as accomplices to transform this life-denying culture. We must work together to assess the culture, policies, pedagogy and interpersonal relationships in our schools through an ABAR lens. We make progress as we identify practices that serve white supremacy, and then take steps to demolish it.

We must listen to lived experiences of students of color, discuss race and the effects of racism in our classes. This must be done even if all or most students are BIPOC as anti-Blackness and colorism biases are prevalent in every community (Kleinrock, 2020). ABAR teaching strategies and ABAR-based daily routines must be integral in our classrooms, because as Kleinrock points out, what we permit, we promote (Kleinrock, 2020).

What is a multicultural perspective?

Multicultural perspective takes a pluralistic stance and affirms differences — ethnic, racial, linguistic, social class, religious, economic, gender, ability, and sexual orientation, or other difference — reflected in the school community (students and their communities, and teachers). I concur with Nieto that multicultural education is antiracist and emphasizes the sociopolitical context of education. It uses critical pedagogy popularized by Paulo Freire — praxis (knowledge, reflection, and action) as the basis for social change. When implemented comprehensively, multicultural perspective promotes a basic education important for all students that infuses every aspect of school life, from curriculum, instructional strategies to interactions among teachers, students, and families (Nieto & Bode, 2018). Multicultural education is inclusive education for social justice, reflecting on what is learned, and applying that learning to real situations.

A multicultural society preparing students for democracy cannot afford to have monocultural education that reflects only the reality of a dominant group. Instead, a multicultural perspective addresses issues such as poverty, discrimination, war, and national spending priorities that affect disenfranchised communities.

With such an education, students learn to question power structures and the status quo. No student will consider themselves less or more important than other students. All students, by critically examining, discussing, and reflecting on the discrepancies between the ideal and the reality, will consider and take action. Equipped with the rhetoric and the reality of democracy and exercising their democratic power, students prepared by multicultural education are well on the way to becoming active and involved citizens.