ONE-DAY ANTI-RACISM INTRODUCTORY WORKSHOP
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ONE-DAY ANTI-RACISM INTRODUCTORY WORKSHOP
Purpose:
❖ To raise awareness of the systemic nature of racism
❖ To see racism as sin
❖ To acknowledge racism is still prevalent today
❖ To recognize how we as individuals and the systems we function within are shaped by racism
Desired Outcomes:
❖ Participants are made aware of the systemic nature of racism
❖ Participants connect the work of ending racism to their faith
❖ Participants seek further information/training
❖ Participants want to take some action in dismantling systemic racism
TABLE OF CONTENTS
A Few Basics for One-Day Trainers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
Sample Outline . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6
Activities for Creating Dissatisfaction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
Activities for the Definition of Racism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
Racism’s Powers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
Sense of Hope . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
Next Steps . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
Resources, Bibliography, Evaluation Form, etc. . . . . . . . . . . . . . . . . . . . . . . . . 54
HELPFUL POINTERS FOR ONE-DAY TRAINERS
1. Make sure that if you are approached to lead a training, you ask the group leaders to request all trainings through April Johnson at Reconciliation Ministries even if the group is committed to you leading the training. The church is better served when April is in the loop on this so she can support a given region in their ongoing work, and she can also run interference for you if a group is trying to ask things of you that are unfair (such as doing a training by yourself).
2. Communicate with the group you’re leading a training with in advance. Be clear on what their goals are, because it will help shape how you facilitate the next steps section in particular. Then (if appropriate), at the beginning of the training, be clear with the whole group what the group leaders hope might come out of this gathering. Be clear with them about what you are trained to do and what you are not trained to do. You can lead them through the definition of racism and how it functions in institutions, and you can help them think about how to act on that reality. You are not cultural competence trainers or diversity trainers. You are anti-racism trainers representing Reconciliation Ministries of the Christian Church (Disciples of Christ) equipped to lead a one-day introductory training and help brainstorm possible next steps for groups. Feel free to brainstorm with core trainers about the appropriate content or flow of your training given what you learn about a group and its needs and desires and reasons for hosting a training.
3. Make sure the group leaders know in advance that you would like them to offer a 5-10 minute opening worship and 10-15 minute closing worship.
4. The first few trainings you do you’ll want to offer for free because you’re learning how to do the work. Set up trainings with committees who know you and can give you helpful feedback. Do trainings with other day-long trainers so you can give each other feedback. Ideally, your first day-long training should be supervised by a core trainer so they can help you lead trainings in ways that are fully consistent with the mission of Reconciliation Ministries, because you are representing Reconciliation Ministries. After about six months or at least four half-day trainings with some amount of supervision, the standard rate for a half-day training is $125 and a full day training is $250 per trainer.
5. This book is set up with a 6- or 8-hour training in mind. Please pay attention to how much you believe could be accomplished in 4 hours or 3, or even in 1.5 if you get offered a workshop at a regional assembly for example. Make sure that whatever length the training, you follow the prophetic arc of troubling the waters in the beginning and offering possibility at the end.
6. Thank you for serving God and building Beloved Community through your work on behalf of Reconciliation Ministries. The world is better because of you.
Understanding our role as transformative educators
Bentley Stewart, a day-long anti-racism trainer for the Christian Church of Northern California-Nevada, noted the following about the way we engage in anti-racism training:
The anti-racism work of the Christian Church has a lot in common with Jack Mezirow's Ten Phases of Transformative Learning:[1]
• A disorienting dilemma
• A self examination with feelings of guilt or shame
• A critical assessment of epistemic, sociocultural, or psychic assumptions
• Recognition that one’s discontent and the process of transformation are shared and that others have negotiated a similar change
• Exploration of options for new roles, relationships, and actions
• Planning a course of action
• Acquisition of knowledge and skills for implementing one’s plan
• Provision trying of new roles
• Building of competence and self-confidence in new roles and relationships
• A reintegration into one’s life on the basis of conditions dictated by one’s perspective
A disorienting dilemma
• Some trainers might find it helpful in framing their anxiety regarding the Dissatisfaction Exercise as facilitating an opportunity for people to confront a disorienting dilemma. If I know that some degree of disorientation is necessary for real change to occur, I'm less likely to rescue someone from their discomfort.
A self examination with feelings of guilt or shame
• for me this highlights something that might be a weakness of our current training ....due in part to time constraints. Are we giving internal processers enough time/space ...I'm not sure what would be better --perhaps, a quick debrief of the dissatisfaction exercise, a couple minutes of silent written reflection, and then share in pairs
A critical assessment of epistemic, sociocultural, or psychic assumptions
• This is our Powers analysis
Recognition that one’s discontent and the process of transformation are shared and that others have negotiated a similar change
• I think this is integrated throughout the day through identifying with one another as we each share. And I think this could be enhanced by handing out a printed bibliography of films/books/other media resources that bear witness to solidarity and struggle.
Exploration of options for new roles, relationships, and actions
• This is our Hope Exercise
Planning a course of action
• This is why we set goals
The final 4 of 10 steps are not in the one day training, which is why the training doesn’t solve racism. The work begins as we leave.
This is why it could be helpful to lift up the next two steps when we are asking people to write goals at the end of the training:
• As you write your goals, what knowledge/skills will need and how/where/when will you acquire that?
• How/where are you going to try on new behavior?
And as we move into closing worship we can name that the final two steps are the work of a lifetime:
• Building of competence and self-confidence in new roles and relationships
• A reintegration into one’s life on the basis of conditions dictated by one’s perspective
SAMPLE SCHEDULE
9:00-9:30 INTRODUCTION AND WORSHIP
1. Welcome by host, including logistics (bathroom, lunch, etc.)
2. Worship by host
We believe that racism is not part of God’s design for creation and that the motivation and guidance to understand and work against racism come from our faith and spiritual strength.
Song:
Scripture:
Reflection:
Prayer :
3. Purpose and Goals
Goals:
• To explore what God calls the church to look like
• To explore the way we define and understand racism
• To explore a faith based understanding of anti-racism
• To invite you to discover the role you play in dismantling racism in the region/congregation
4. Covenant
We acknowledge that racism is not always easy to discuss. We often talk about creating “safe spaces,” but we would like people to take a slightly bigger step; we would like to make this a “brave” space where people take risks, honor each other’s intentions and can have transparent conversation about hard issues even when we disagree with each other. We want to covenant together to:
• Listen to one another with respect and without judging one another
• Be open to new ideas that you may hear for your consideration
List on chart paper: listen, assume good intentions, step up step back
Then ask participants what they would add to this covenant for this to be a brave space—not necessarily a comfortable place, since usually that only means it’s comfortable for some of the people in the room.
Can we agree to this covenant?
9:30-10:25 CREATE A SENSE OF DISSATISFACTION
Chose one or more of the activities depending on time and participants
10:25-10:35 BREAK
10:35-11:30 A DEFINITION OF RACISM
Chose one or more of the activities depending on time and participants
11:30-12:15 LUNCH
12:15-1:15 CREATE A SENSE OF HOPE
Chose one or more of the activities depending on time and participants
1:15-1:20 BREAK
1:20-2:30 NEXT STEPS
1. Do you have questions?
2. What do we do now?
2:30-3:00 EVALUATION/CLOSING WORSHIP
1. Fill out challenge card & evaluation sheet
2. Closing Worship by host—can include communion
CREATE A SENSE OF DISSATISFACTION
Purpose:
❖ The purpose of this component of the one-day introductory model is what it says, to create dissatisfaction with the way things are in the church and society, and to begin seeing racism as the underpinning.
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Desired Outcomes:
❖ Participants understand racism is still prevalent
❖ Participants are troubled about racism and want to do something
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Relates to Other Components of the One-Day Model:
❖ Creating dissatisfaction shows both the personal prejudices and the systemic socialization of racism and leads to the explanation of the definition.
❖ The misuse of power creates the societal mess with which we are dissatisfied.
❖ Hope/vision tells us we don’t have to settle for being dissatisfied with the way things are.
❖ Next steps or action steps helps us to change that with which we are dissatisfied.
MARGINALITY & MATTERING EXERCISE
This exercise was created by L. Lee Knefelkamp, Professor of Psychology and Education at Columbia.
WHO THIS ACTIVITY IS BEST USED FOR: People who are entirely new to thinking through issues of race and might be resistant to thinking that our problems are related to race, or people who do not know each other and need to build up relationships and some practice with vulnerability.
What it is intended to convey: It is intended to help people who might not recognize racism to recognize that in their own lives they have felt left out and might be able to bring that empathy into their reflections on racism.
Potential red flags or resistance to be aware of: It runs the risk of people staying stuck in their own experiences and not being able to make an intersectional move to focus primarily on race. Facilitation is key for this not to happen.
Introduction
When we think about the creation of “community”—or the experience of feeling that we belong, or don’t belong to a particular group or community—we are often able to characterize our thoughts and feelings along a “continuum of community,” on one extreme feeling that we “matter” and on the other extreme feeling we are “marginal.” That is, we know instinctively when we matter to someone, or to a group, or a cause. We also know when we feel alien, outside, misfit, or marginal. And there are gradations of feeling between the two extremes.
Exercise Instructions (20-30 minutes)
1) Pass out a Marginality and Mattering Exercise Handout (see below) to each participant. Tell them not to write anything on it yet. Ask participants to sit comfortably and quietly for a few moments to reflect about their own life experience (you can also do this part as a guided meditation if you choose). Say something like:
“I want you to remember and think about a specific time or event when you were part of a group, or an organization or a movement or cause, when you experienced yourself as mattering. A time when you knew it was important that you were part of what was going on, that your participation or presence was important, valued or made a difference. Think for a few minutes about the specific setting and circumstances of the situation and the other people involved.
“As you continue to reflect on this time, I want you to think about the cues that told you that you mattered. How did you know that you were important, or that it was important you showed up in that setting or those circumstances? What specific things did others say, or do that told you, you mattered in this situation?
“Now think about how you felt in this setting or circumstance. What did it feel like to know you mattered to this person, or group, or mattered in this setting or circumstances? And finally, think about how you behaved. When you felt you mattered in the situation, what kind of behaviors did that lead you to? What were you able to do, because you knew your presence or participation mattered?”
(Pause for a few moments, then continue.)
“Now I want you to think of a specific time, event, setting or circumstance when you experienced your self as marginal. A time when you knew it was not important that you were part of what was going on, that your participation or presence was not appreciated or valued. Think for a few minutes about the specific setting and circumstances of the situation and the other people involved.
“As you continue to reflect on this time, I want you to think about the cues that told you, you were marginal. How did you know that you were not valued, or that it was not appreciated or important that you showed dup in that setting or those circumstances? What specific things did others say, or do that told you, you are marginal in this situation?
“Now think about how you felt in this setting or circumstance. What did it feel like to know you were marginal to this person, or group, or marginal in this setting or circumstances? And finally, think about how you behaved. When you felt marginal or marginalized in the situation, what kind of behaviors did that lead you to? What did you do, how did you act because you knew your presence or participation was marginal and not appreciated, needed or cared about?”
2) Now ask participants to look at their handouts, and to recall their reflections. Ask them to jot down some brief notes on their experience of mattering and marginality. Just enough to help them recall the important details of their experiences:
a) The setting
b) How you KNOW that you are marginal or mattering…What are the clues?
c) What do you FEEL in each of the circumstances/settings?
d) How you BEHAVE in each of the circumstances/settings?
3) Instruct each participant to work with another person to discuss each of their musings about the specific examples you have indicated.
Parts 1 and 2 should take about 10 minutes and Part 3 can take anywhere from 10-20 minutes depending on the time frame you are working in.
Summarizing Process (20-30 minutes)
Bring participants back together in the whole group. First you are going to get specific feedback and answers to the exercise questions and then you will lead them in a discussion about what they’ve gotten out of doing the exercise. Sometimes it is helpful to record the answers to the questions on flip chart sheets (one sheet for each of the six questions) because it provides references for the rest of the discussion. If you do this be sure to post each chart where the group can see it and move through the feedback answers fairly quickly, don’t get bogged down in descriptions of settings.
Step 1: Ask for participants to name:
The cues or clues that tell you when you matter
The feelings you have when you matter
The way you behave when you matter
The cues or clues that tell you when you are marginal
The feelings you have when you are marginal
The way you behave when you are marginal
Step 2: Ask participants for their musings about this exercise. What did they learn? What implications does this have for dismantling racism in your institution?
Step 3: Summarize the discussion by referring to Marginality and Mattering as a continuum of experience, saying something like, “When ever we are a part of a group, we experience varying degrees of belonging. On one end of the continuum, marginalized people typically feel silenced, ignored, fearful, separate and shunned. This is an experience not only for many oppressed people in many institutions including religious communities; but, it is also sometimes the experience of those who work for justice in these institutions. On the other end of the continuum when we experience mattering we feel that we are important to a larger community, that our perspectives and work are appreciated, honored and worth attention.” Make sure to summarize specific, important learnings from the group.
MARGINALITY AND MATTERING EXERCISE
L. Lee Knefelkamp
MATTERING MARGINALITY
A. Setting
B. How KNOW
C. What FEEL
D. How BEHAVE
A. Setting
B. How KNOW
C. What FEEL
D. How BEHAVE
FILM CLIP
WHO THIS ACTIVITY WORKS BEST WITH: It depends immensely on the clip you use. If you have a clear sense of what you are trying to get them to understand, choose both the clip and the questions carefully. Below is an example, but you can also use news coverage of a current event, an excerpt from a popular film or even a spoken word piece or comedy sketch.
What it is intended to convey: Be clear on where you’re leading people and it can convey whatever you want it to.
Potential red flags or resistance to be aware of: It is really important to know what you are trying to help people see and to figure out how to ask guiding questions to get them there if they don’t immediately see what you do. Helping them figure it out is better than you telling them; it sinks in deeper that way.
There are a number of popular movies as well as educational films that you could use with basically the same set of questions. This example includes watching part of Act II of Spike Lee’s When the Levees Broke.
As you watch the DVD, I want you to answer the following questions:
1. Whose story is not told?
2. What are the most offensive/painful/difficult images? Why?
3. With whose story were you most comfortable or with whose story could you identify?
4. What is the ultimate message? Do you agree? Is it the appropriate message?
View When the Levees Broke, Act II, Chapters 1, 2, 3 minutes of Chapter 3 (until the interviewer of Brown finishes her talk), and 3 minutes of Chapter 6, stopping when it shows little boy sleeping.
Debrief:
• In groups of three, discuss the questions
• Total group share what needs to be shared
Better Worse Exercise
From Crossroads’ 90 minute model
WHO THIS ACTIVITY WORKS BEST WITH: People who have lived through the 1960s. This is an interesting activity with a mixed race crowd but also works in mostly White groups as long as you remember you’re not trying to fix their analysis at this point.
What it is intended to convey: Racism is still real, even if some of us think it’s better.
Potential red flags or resistance to be aware of: conversation about reverse racism often surfaces in this activity. Be aware you have a whole day to come back to that and do not need to get into a debate early on in a training, which will lose you portions of the audience. It’s very appropriate to acknowledge that not everyone sees it that way and we’ll come back to that theme. (In other words, you don’t have to agree in order to keep things moving.)
I want to ask a warm up question. You do not have to give a great deal of thought to this; just quick feeling responses.
Some us here are old enough to have been around in the 1960’s. Others of us are too young to remember. However, whether we were around or not 50 years ago, most of us are aware of the impact that the civil rights movement made in our nation. I want to ask if you think race relations, racial conditions, and racism in the US have changed for the better or for the worse in the past 50 years.
Raise your hand if you think conditions are better now than they were then. If you think race relations, racial conditions, and racism are better today than they were 50 years ago. Lower your hand.
Raise your hand if you think conditions are worse now than they were then. If you think race relations, racial conditions, and racism are worse today than they were 50 years ago. Lower your hand.
If you wanted to raise your hand both times, raise your hand.
I am going to ask you to turn to your neighbor and share with each other one example of how race relations, racial conditions, and racism are better today and one example of how these are worse today than they were 50 years ago. Is the task clear? I am going to give you 3 minutes to do that.
Give us some examples of how things are better.
Chart responses. There are no wrong answers.
Now give us some examples of how things are worse.
Chart responses.
Interpret the list: What do you see? What strikes you?
Hopefully we can agree that racism is still a problem today.
LOLLIPOP POWER
(18-20 minutes)
Who this activity is best suited for: it was designed as a youth activity, but it can work for groups unfamiliar with each other as an activity that does not require them to be too vulnerable with each other.
What it is intended to convey: This activity helps people recognize how frustrating it is to be in a position of not having power, and how arbitrary that can be. (If you use this, loop back to it when you talk about how race has shifted so that sometimes people weren’t white and then they were; how arbitrary shifts in power can be.)
Potential red flags or resistance to be aware of: If you use this activity, you have to go the next step to getting people to connect power imbalances explicitly with race, perhaps by inviting people to think about where they’ve witnessed that imbalance of power in relationship specifically to race.
This exercise gives participants an experience in treating and being treated in a discriminatory manner. The discrimination is based on the arbitrary detail of possession of a lollipop.
Give every other person in the group a lollipop. They are not to eat it yet. For now, they just hold it.
EXPLAIN:
We will be doing a role-play experiment. Everyone will get a chance to experience more than one role. The lollipops will designate your role. Some have them and some are without.
Your task as a group is to present plans for a special event. This event is for all of our Church, and you have a budget of $2000. Each group should have 3 ideas to present to the larger group for consideration.
While we are in this role-play, you need to treat each member of the group appropriately based on their role.
Those with lollipops should:
• Be praised for their ideas
• Be listened to attentively
• Be placed above those without lollipops
• Be free to disagree with lollipop and non-lollipop holders
Those without lollipops should:
• Be spoken to slowly using simple words
• Be ignored, by politely smiling and nodding at them
• Have their statements repeated by others as though they were their own
Tell the groups that they have 10 minutes to generate their three ideas to present to the larger group.
After 5 minutes, pause the activity and ask those with lollipops to pass theirs to someone without one. Everyone should now play the opposite role until the 10 minutes is up.
(5 - 6 min. of discussion)
When time is up, offer these questions for discussion in the groups:
How did you feel when you had the lollipop?
How did you feel when you were without a lollipop?
Does this compare with anything you have experienced in your own life?
What effect did the lollipop distribution have on the decision making process?
Whose culture was honored?
Invite the groups to share their reflections with everyone else.
EARLY MESSAGES
Questions from The Anti-Racist Cookbook
by Robin Parker and Pamela Smith Chambers
Who this activity is best suited to: people who are newer to the issue of race or racism.
What it is intended to convey: this helps us name the way bias was taught to us early on.
Potential red flags or resistance to be aware of: This activity focuses more on bias than on racism, but you can use that to spring board into the difference between the media’s definition of racism (race prejudice) and ours (race prejudice plus power). Also, make sure to find ways as you facilitate to reduce people’s sense of shame around the things they were taught while creating a safe space for the people of color being discussed. (NOTE: Young Lan and Young Jun led this activity at train-the-trainer for the Pacific Southwest Region and started with the “What kind of Asian are you?” video, then had us brainstorm about stereotypes of Asians, then Latinos, then White people, then Black people, all of which they charted, with people naming things ABOUT other groups and then the people from those groups being allowed to add stereotypes they had experienced being placed on them. Then they did a really artful pause and observation that our comments about Black people were much more cautious and used that to talk about the culture of anti-Blackness and its historic roots. Sandhya actually liked that better than this activity. ( )
Have the group divide into two circles facing each other (an inner circle facing out, surrounded by an outer circle facing in). Both circles need an equal number of people. After each question have the inside circle move one person to the right OR the outside circle move one person to the left.
With your partner, share some of your early messages about _______. As you discuss those messages, also talk about where the messages came from. How were you socialized? Move to a new partner, repeat question with a different group
▪ Native Americans
▪ Asians
▪ Jews
▪ Middle Easterners
▪ Latinos
▪ African-Americans
▪ Whites/Caucasians
Debrief experience
▪ Were there any surprises?
▪ How does your current thinking differ from those early messages?
▪ What are some of those early messages that still influence you?
PRIVILEGE WALK
Statements from The Invisible Knapsack by Peggy McIntosh
Who this activity is best suited for: This is a popular activity with youth, although it can be done with any age group.
What it is intended to convey: The purpose of this is to illustrate how invisible White privilege is and yet how much advantage it creates for white people relative to people of color.
Potential red flags or resistance to be aware of: Soooooooo many red flags and potential points of resistance. If you haven’t acknowledged that there are lots of types of oppression and this activity only focuses on race, some people will check out because you’re implying they don’t experience disadvantages. The language is straight out of Peggy McIntosh’s list and doesn’t always read as clearly out loud as it does on paper, so some of these can be confusing to people. It can leave people of color at the back and make them feel humiliated or feel like an object lesson for white people. People of color may also resent it because it does not acknowledge how they have done much to overcome those barriers (since we haven’t talked about IRO yet). As Sandhya mentioned, she usually actually participates in the activity and has a participant read the questions to reduce the “us/them” resentment that can build up in a group. All of that said, it is an activity that sticks with people for years. Facilitate it very carefully. It can be triggering but it can also be powerful. And sometimes it is both.
Note to trainer: The statements below are only a few of the statements in The Invisible Knapsack that is accessible on the Internet. You may wish to use different statements depending on your audience.
Let people know who Peggy McIntosh is and why her work is important. Let them know this activity is based on her article “Unpacking the Invisible Knapsack.” Have participants line up against a wall. Instruct them that if they can answer yes to any question, they are to take a step forward.
Read the following statements allowing time for the participants to move.
1. I can go shopping alone most of the time, pretty well assured that I will not be followed or harassed.
2. I can turn on the television or open to the front page of the paper and see people of my race widely represented.
3. I can be sure that my children will be given curricular materials that testify to the existence of their race.
4. I can go into a music shop and count on finding the music of my race represented, into a supermarket and find the staple foods which fit with my cultural traditions, into a hairdresser’s shop and find someone who can cut my hair.
5. I can swear, or dress in secondhand clothes, or not answer letters without having people attribute these choices to the bad morals, the poverty, or the illiteracy of my race.
6. I can do well in a challenging situation without being called a credit to my race.
7. I am never asked to speak for all the people of my racial group.
8. I can be pretty sure that if I ask to talk to “the person in charge,” I will be facing a person of my race.
9. If a traffic cop pulls me over, or the IRS audits my tax return, I can be sure I haven’t been singled out because of my race.
10. I can easily buy posters, post-cards, picture books, greeting cards, dolls, toys and children’s magazines featuring people of my race.
11. I am not made acutely aware that my shape, bearing, or body odor will be taken as a reflection on my race.
12. I can be late to class or a meeting without having the lateness reflect on my race.
13. I can choose blemish cover or bandages in “flesh” color and have them more or less match my skin.
Debrief the activity:
• How did you feel being left behind?
• How did you feel seeing your friends left behind?
PYRAMID ACTIVITY
Learned by Sandhya at an Oakland PICO clergy training led by Rev. Ben McBride (who gave verbal encouragement for her to share it with Disciples of Christ)
Who this activity is best suited for: A group that either has talked about race together before or has built up some trust with each other, or in which people have some awareness of race in America. This really only works with mixed race groups.
What it is intended to convey: That systemic racism is so baked into us that we who don’t like it know where we function within it.
Potential red flags or resistance to be aware of: This activity is ALL about the facilitation. It is a good idea to practice it with people you know first to pay attention to what works and what doesn’t. What is suggested here may or may not be exactly what needs to be brought up. This is about reading the room, knowing what questions need to be asked, knowing how to hold space, and extending compassion in the midst of allowing hard truths to surface. It’s not a whole lot about educating so much as letting people feel things. And what some people feel sometimes is resentment or anger. It is also okay to resonate with what people are saying, to share your own feelings. (“Yeah; I end up in the middle, too…and if frustrates me that as an Asian American, I was trained to aspire to what’s in front of me and ignore what’s behind me. I’m feeling kind of resentful and kind of guilty all at once.” Or “Right; I usually wait until everyone else sits down, too…talk about an embodiment of the immigrant experience, right?” etc.)
While people are out of the room, set up chairs in a pyramid facing forward. (That is, if there are ten people, have one chair facing forward, then two behind it facing forward, then three, then four in the last row.) Make sure that there is more space between the chairs at the front, and between the rows toward the front, so it is more crowded at the back. Also place some crumpled up paper and cups on some of the chairs in the back couple of rows, which should be tight together and with very little leg room.
Bring people into the room facing the chairs from the side and give one instruction: “Silently, go take a seat where American society places you.”
Give people a while to seat themselves. Pause for a moment once they have.
Start with the person at the front: How did they know that was their seat? How long have they known that’s where they sit?
Ask someone in the back of the room the same questions.
Ask someone in the second row how comfortable they are, if they have room to stretch out, what they see from where they’re sitting.
Ask someone in the last row or two the same questions. Ask them what it would take for them to move up to the front. If they don’t mention the trash, ask them about it.
Ask the people at the front if they had trash on their seats. Ask if they noticed that the people in the back did.
If anyone didn’t sit, ask them why they chose not to sit.
Ask someone towards the back but not all the way in the back what they can see from their seat and what they can’t.
Ask someone at the back the same question.
Ask the person at the very front the same question.
Ask people in the middle how they ended up in those seats based on the instructions.
At appropriate moments offer your own observations and experiences of your feelings about where you would sit during this exercise and what that brings up for you, in sympathy or to voice something that hasn’t yet surfaced. Don’t correct people; just listen to them.
At the end of the activity, observe how quickly people gravitated to their spot. Reflect on what that might say about our society, about how baked in this conditioning is that we don’t even have to think about it very hard, or that those of us in the middle (women, middle class API folks, immigrants) have learned to position ourselves relative to other people. Ask them if this is the vision God cast for how our community is supposed to work.
DEFINITION OF RACISM
Rationale:
There may be just about as many understandings of racism as there are people who think about such things. We believe that one of the ways racism works is to keep us guessing about its meaning. We will name some of these, but we will go further by looking for a common understanding so as we work together we will base our work on that understanding. You may not agree at first with all that this common understanding means. What we ask of you is that you stay with this understanding while we work together and see if it “fits,” that is, fits both your awareness and your belief about where we are as a society.
This is an important step because
❖ It gives a firm awareness of what causes us to be troubled, often angry, about the place of race in our land, and
❖ It also offers a window into how power works as a way of making racism a force in God’s creation and among those who live in this land.
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Goal:
❖ To have participants gain a definition of racism.
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DEFINITION OF RACISM—1ST ALTERNATIVE
The boxes
On Newsprint put a string of boxes, like those you will see on this year’s census form. Have boxes arranged top to bottom on the left side of a sheet of newsprint.
Trainer narrative: In many places, like the census this year, we will be asked to pick the box that “defines” us: White, Asian-American, Native-American, and more.
“Do you recognize these?”
These boxes represent the reality that we are a racialized society. That is, much of who and what we are is framed in racial terms. Why does the government, for example, still use boxes as in the census? (If someone doesn’t say it, answer: for the knowing and supposedly fair distribution of resources) (Discussion)
Gathering words
Trainer narrative: Ask participants to gather words by imaging themselves interviewing people in, say, a super market. What would people say to the question: “In just a few words, how would you define racism?” The words are brief understandings of racism. What do people say?
(Collect these by having them name them in the group and put alongside the boxes.)
Writing a definition (Trainer, in your own words)
Ask them to look at these words and then write their own definition of racism.
Then join with one other person and shape the two into one.
Then join another team and shape one common definition.
Then, if enough are in the group, either join another 4 or move on to the sharing step as follows. Each definition should be written on a separate newsprint sheet. Invite them to put their definitions up front and share them with the total group.
Trainer narrative: it’s been important to hear and see your understanding and work about defining Racism. Our differences illustrate the truth that a common definition is very evasive. Racism has a way of keeping us guessing. It controls us, quite often, by subtlety. (If one or more of the definitions offered hit the mark, then lift these up). (If necessary, say) However, this is not a democracy, so we want to offer another definition, one that has been tested and used for many years and this is one we will use:
RACISM = Race Prejudice + The Misuse of Institutional Power
Word understandings
Trainer narrative: It’s very important, in order to use this definition wisely, that we need to understand its various terms. Let me give you a brief overview of these words as we understand them.
What does Prejudice mean? (brief discussion) We understand it to mean making an uninformed judgment that may include stereotyping. It may be based on rumors, traditions, gossip, or wise but limited cautionary information. Some prejudice, such as telling children not to talk with strangers, may be wise. Many prejudices, though, are negative. All of us have some racial prejudices and while they may poke their heads up on some ways, we seek to identify places where prejudice is done unfairly.
What is Race? (Take suggestions from the group.) It is a construct, created by Europeans during the Age of Exploration, to justify their actions and “discoveries” and which gave them “superiority” over the native peoples in the lands new to them. Many of them came to believe that it was natural for them to be “superior.” Race was unknown as a part of human society until it became important in this way, so European explorers said, to capture and subdue others. Many resources, such as inaccurate science and bad biblical theology, were used to support race as a natural way to delineate human beings. In this construct many humans were considered “non-human.” A lot of folks will say it’s made up, and that’s what a construct is, but does that mean it’s not real? (How did definitions of race affect people throughout American history even if it’s a construct? Reservations, slavery, Chinese Exclusion Act, etc.)
What are Institutions? Name some institutions in your life. (Pause for people to name them.) What’s the purpose of an institution? (Take some suggestions.) Institutions function to provide goods and services to their members, the people to whom those institutions are accountable. And yes, over time institutions can function to preserve themselves. Think about who our institutions are accountable to as we look at the final word.
How would you define Power? As we seek to understand it in anti-racism, it is the capability of groups and individuals to influence human behavior and achieve desired results. In short, power is about having access and control. Power can be used for good or evil, it can help or harm, uplift or put down, empower or use people.
The boxes
Now go back to the boxes and fill them in with racial categories.
Looking again at the boxes, do you see what it is to be a racialized society? Do you see why, in our society, resources are allocated and distributed, even cultural and political decisions have been made, less on the basis of need or other rationales, than on racial category?
DEFINTION OF RACISM—2ND ALTERNATIVE
Note to trainers: Use this only if you didn’t already do the better/worse activity for the Dissatisfaction section.
The Better/Worse Exercise
Trainer narrative: Talk with one or two other people. In what ways are racial attitudes better now that 30-40 years ago?
Gather from the whole group and list on one side of a newsprint sheet.
Now, with the same person(s), in what ways are racial attitudes worse than 30-40 years ago?
Gather and list on the other side of the newsprint.
How would you define racism?
Gathering words
Trainer narrative: Ask participants to gather words by imaging themselves interviewing people in, say, a super market. What would people say to the question: “In just a few words, how would you define racism?” The words are brief understandings of racism. What do people say?
(Collect these by having them name them in the group and put alongside the boxes.)
Writing a definition (Trainer, in your own words)
Ask them to look at these words and then write their own definition of racism.
Then join with one other person and shape the two into one.
Then join another team and shape one common definition.
Then, if enough are in the group, either join another 4 or move on to the sharing step as follows. Each definition should be written on a separate newsprint sheet. Invite them to put their definitions up front and share them with the total group.
Write definition: RACISM= Race Prejudice + Misuse of Institutional Power.
Word understandings
Trainer narrative: It’s very important, in order to use this definition wisely, that we need to understand its various terms. Let me give you a brief overview of these words as we understand them.
What does Prejudice mean? (brief discussion) We understand it to mean making an uninformed judgment that may include stereotyping. It may be based on
rumors, traditions, gossip, or wise but limited cautionary information. Some prejudice, such as telling children not to talk with strangers, may be wise. Many prejudices, though, are negative. All of us have some racial prejudices and while they may poke their heads up on some ways, we seek to identify places where prejudice is done unfairly.
What is Race? It is a construct, created by Europeans during the Age of Exploration, to justify their actions and “discoveries” and which gave them “superiority” over the native peoples in the lands new to them. Many of them came to believe that it was natural for them to be “superior.” Race was unknown as a part of human society until it became important in this way, so European explorers said, to capture and subdue others. Many resources, such as inaccurate science and bad biblical theology, were used to support race as a natural way to delineate human beings. In this construct many humans were considered “non-human.”
What are Institutions? Name some institutions in your life. (Pause for people to name them.) What’s the purpose of an institution? (Take some suggestions.) Institutions function to provide goods and services to their members, the people to whom those institutions are accountable. And yes, over time institutions can function to preserve themselves. Think about who our institutions are accountable to as we look at the final word.
How would you define Power? As we seek to understand it in anti-racism, it is the capability of groups and individuals to influence human behavior and achieve desired results. In short, power is about having access and control. Power can be used for good or evil, it can help or harm, uplift or put down, empower or use people.
POWER, RACISM’S EXPONENTIAL EVOLUTION
Purpose:
❖ Assists participants with a perspective of the forces that drive racism’s manifestations within the individual, institution and culture of society
❖ Stimulate an interest among participants regarding the powers of racism to subtly, deceptively and degeneratively permeate and destroy every aspect of the human family
❖ In North America, consider that the powers of racism have not been eradicated but evolved with each generation—perpetuated due to a misdiagnosis of the root causes of racism.
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Desired Outcomes:
❖ Participants have an initial theological perspective regarding the powers of racism to P1—hurt people of color, P2—provide privilege for the dominant society (in North America, this means those who are White), P3—destroy all people for the sake of racism’s prolongation.
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Relation to Other Components of the One-Day Model:
❖ Furthering participant’s dissatisfaction with personal prejudices and the systemic socialization of racism
❖ Furthering participant’s grasp of the definition of racism by encouraging relevant questioning of previous understandings of race, prejudice and power
❖ Inviting participants to brainstorm about the dismantling of these powers of racism through constructive means—sociological, theological, etc. in order to facilitate hope and next steps for the work of reconciliation.
INTRODUCTION TO POWER AND KNEELING EXERCISE
The prophet Isaiah asked of his compatriots, “Come let us reason together.” Following the invitation of this prophet, let’s “reason together” about the word “power.” First, is power good or bad? [This question benefits the facilitators because it invites articulation of theological understandings about power]
[Facilitator can continue her or his interaction with participants by saying…] In a faith and covenant institution such as the Christian Church (Disciples of Christ) we believe that power is good when it is grounded in God! According to Luke 24:49, our risen Lord and Savior said to his followers, “And see, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high,” [Luke 24:49, NRSV].
[Facilitator can then follow with another question…] So what about this is encouraging for our work to address racism? [Facilitator can continue…] So not only is power a good thing, it is also what Christ desired those who followed him to possess. As Christ’s disciples, we are to have power!
“What is power?” [Here, the facilitator will take approximately one to two minutes for responses from the participants. A co-facilitator can chart these responses but it is not a necessity.]
[Facilitator can continue her or his interaction with participants by saying…] You have offered definitions and descriptions that suggest that “power” is the ability to get things done. In other words, we can organize, strategize and facilitate until we are weary but it takes “power” to accomplish the ideal, the dream, the goal. We need “power” to accomplish a goal such as dismantling racism.
[Facilitator can invite two participants to assists with this exercise.]
One person is asked to kneel on her or his knees. Gently using hands, the second individual is asked to prevent the person kneeling from getting up upon her or his feet. (Caution: As a person of color, I can imagine participants who might be very sensitive to this exercise, especially if the Person of Color is the person in the kneeling position. This exercise can be done using two People of Color, or two people who are White, two individuals of the same sex, and so forth. It is the job of the facilitator to understand the dynamics of the participants who are in the room!)
The objectives of this exercise are as follows; 1) to visually articulate a person being physically kept from rising to her or his feet because another individual is forcing them to remain on his or her knees, 2) to visually articulate that someone is being hurt because they are being opposed by a force preventing them from accomplishing their goal—getting up from the floor, 3) to visually articulate that someone is in a position allowing her or him privileges while simultaneously being able to withhold those same rights and privileges from another, and 4) to visually articulate that both people involved are robbed from their divine potential and true purpose—because of their positions, their energies are consumed in the type of engagement that entangles them—one fighting to rise from her or his kneeling position as the other is not free because her or his time is consumed with staying in the same space in order to oppose his or her brother/sister from rising off the floor.
[As a transition or conclusion, the facilitator can remind the participants of the words of Reverend Dr. Martin Luther King, Jr.]
“…we must rise to the majestic heights of meeting physical force with soul force.”
A spiritual force must be at work in order to redirect their energies so that both individuals can be free!
ICEBERG—MISUSE OF POWER
Racism uses power in unaccountable ways. You will recall that the story of the Titanic was that the ship’s captain had left the navigation to his next in command. That officer failed to account for the opposing presence of the iceberg (s) not readily visible.
Not always readily visible, racism misuses power in three (3) ways. We can illustrate these misuses of power with the image of an iceberg. There are many ways to express the spiritual devastation of racism’s power in the lives of the individual, the culture and the institutions of our society. Through Reconciliation Ministry’s analyses of racism, we find that the Racism’s power works on each of these levels simultaneously.
[Draw an iceberg on chart paper. Draw water dividing the smaller tip from the larger core and base. As you talk, label the tip “over,” the core “for” and the base “from.”]
[pic]
The tip of the iceberg is all we can see from a boat. Racism’s 1st misuse of power if often all we see; the power over people of color—the power to hurt and oppress African-Americans, Asia-Americans, Native Americans, Middle Easterners, Latinos/as.
The 2nd misuse of power by racism is the core of the iceberg. From our boat, it’s not easily seen. This is racism’s power to provide privileges and access for white society. (Brief examples or illustrations should be given.)
The base of the iceberg, totally hidden from those in the boat, is racism’s 3rd misuse of power to take from all of us, to destroy all of us, to determine our identity—who we are and whose we are.
The third misuse of power (P3) involves how we internalize the direct and indirect, verbal and nonverbal messages about race that we receive from our families, friends, schools, churches and society in general. It is the process of making these messages a part of our own belief system on both a conscious and unconscious level. While this is a lifelong process, much of this internalization takes place during our formative years of early childhood and adolescence.
The process of internalization includes receiving external messages, reflecting upon those at a conscious and unconscious level, and finally integrating the attitudes, values, standards and opinions of the messages from others into our own sense of identity and self-worth and into our worldview. If the messages are distorted, skewed or inaccurate, our sense of identity and worldview becomes distorted, skewed or inaccurate and our self-worth is negatively impacted or inaccurately inflated.
Once internalized, it is difficult to challenge and change our attitudes, values, standards and opinions. We begin to view the world with a type of selective seeing, attending to that which reinforces our internalized view of self and the world and disregarding, not seeing, that which conflicts with our internalized self-view and view of the world. We begin to view others through the lens of these internalized attitudes, values and opinions. As we see what reinforces what we believe and disregard that which conflicts with our attitudes, values, standards and opinions, we come to hold our believes about ourselves, others, and how the world works more deeply. Racism leads to distorted, skewed, and inaccurate messages within our society. It leads to selective seeing of ourselves and others. Until the system of racism is dismantled, the process by which it is internalized is self-perpetuating and reinforcing. Our true selves are forgotten and we live out of a false sense of self. Others true selves are not seen as we relate, act and interact, and interpret the actions of others based on our false understandings. Our worldview is distorted, skewed and inaccurate.
Through the misuse of power to shape and control societal messages about persons of color and white people, racism shapes us into being, as Paul stated, what we don’t what to be. Rather than experiencing ourselves as beloved reflections of the image of God, we see ourselves as less than or better than others. As W.E. B. Du Bois states in The Souls of Black Folk (New Haven: Yale University Press, 2015, Kindle Electronic Edition location 260 of 3534): “It is a peculiar sensation, this double-consciousness, this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity.”
The Art of the Parables
{Facilitator (s) should divide participants into three or four groups (depending upon number of attendees) each group will receive a text from the bible. Through creative thinking, each group will present their parable to the rest of the participants as a skit, body sculpture, music, poem, dance, etc. Each text is a parable. Each group is asked to determine whether the parable that they interpreted speaks to power 1, power 2 or power 3. Three examples from the parables might be
P1 - “the Good Samaritan,” Luke 10.25-37.
P2 - “the Syrophoenician,” Mark 7:24-37.
P3 - “Bigger Barns,” Luke 12:13-21 or “the Prodigal Son,” but I like to refer to it as “The Loving Father” because of its image of reconciliation (such a title belongs to a sculpture depicting this passage at Duke’s School of Divinity, Luke 15:11-32.
CREATE A SENSE OF HOPE
Purpose:
❖ Creating a ‘Sense of Hope’ for this introductory module is intended to allow participants to begin to develop a response to combating racism in their communities (contexts) and to name next steps in their process of so doing. realm as
❖ It is also intended to offer participants an opportunity to reflect upon and name what it means to live into God’s an anti-racist/pro-reconciling Church.
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Desired Outcomes:
❖ Participants will visualize and identify specific and measurable initial next steps for their community/context to implement in order to move forward toward the goal of becoming an inclusive, anti-racist and pro-reconciling expression of the Christian Church (Disciples of Christ).
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Relates to other components:
❖ Further creates dissatisfaction by giving participants an opportunity to identify non-desirable ways in which racism can be destructive to their community/context.
❖ Offers the participants a chance to reflect on the ways in which the definition is at play in a church setting or its theological anti-thesis to God’s desire for our shared life.
❖ Creates a sense of anticipation of overcoming the power of racism in their community/context by identifying positive next steps to begin to dismantle it.
Visioning Exercise
from Seeing the Face of God in Each Other, Social Justice Department,
The Episcopal Church Center
Hand out a blank piece of paper to participants and read the following:
• Construct in your mind a hypothetical situation. In this hypothetical situation, you are invited to participate for one year in the life of another congregation/region. This congregation/region is culturally similar to your own. After participating fully in the life of this congregation/region, you find it to be the most inclusive and anti-racist congregation/region you can imagine. Examine this hypothetical situation, observe it very closely, and write down on your piece of paper a slice of the life of this place: for example, worship, coffee hour, board meeting—any one snapshot of the life of this place that would indicate that this really is an inclusive and anti-racist community. Then list some characteristics of this community.
• Construct a second hypothetical situation where you join a congregation or region for a year. This time, there is no intentional anti-racism in the community. Examine this hypothetical situation, observe it very closely, and write down on your piece of paper a slice of the life of this place: for example, worship, coffee hour, board meeting—any one snapshot of the life of this place that would indicate that this really is an inclusive and anti-racist community. Then list some characteristics of this community. Do not simply write down negative ends of the positive dimensions that you listed in the first situation. Use this second hypothetical situation to identify a wider range of possible dimensions of an inclusive and anti-racist community.
• Get together with two or three people and compare your lists. Decide on a common list of characteristics of an inclusive, anti-racist institution. Include only items you are comfortable with and can agree on. Eliminate “fuzzy” concepts. Example:
“In this congregation/region individuals reflect on their own racism” is fuzzy.
“Each year, 10 percent of the ministers in this region participate in a retreat addressing issues of personal racism” is more concrete.
• Gather in groups of five to eight people. Now that you have several examples of content for what this inclusive, anti-racist community should be, reflect critically in these groups, using the following questions (To save time—if we had four groups, each group could work on one section below):
✓ Resources:
1) In this community, what are the chief means of operation?
2) Who participates, and how?
3) Who controls the distribution of resources and information?
4) What classes and races are included or excluded in control and distribution?
✓ Political Structures/Organization:
1) In this community, who has the power to make decisions?
2) From what class are they? What race? What gender?
3) Who makes the rules? For whose benefit are they made?
✓ Values:
1) What does this new inclusive community believe about itself?
2) What are its chief values and concerns?
3) Who promotes these values, and how?
✓ Interconnections:
1) Are you satisfied with your vision, or do you need to start over?
2) Who participated in this visioning exercise? Who was left out? Why? What does this tell you?
Continuum on Becoming an Anti-Racist Multicultural Church
From Crossroads’ model
Note to trainers: The purpose for using the continuum may differ according to the group with which you are working. For most introductory trainings, the continuum helps create dissatisfaction when the group honestly sees where they are, but also provides a vision for where they want to go. Using the continuum in an anti-racism team meeting/training helps them determine the strategy they need to use with a group depending on where the group is. Not all groups are ready for a 2 ½ day introductory training or even this one-day model. Coming to a consensus as to where a group is on the continuum helps determine the strategy to help that group move forward.
We have a tool, a continuum, which helps us see where we are as a region/conference, as it moves from a monocultural institution through stages to become an anti-racist multicultural institution. It presents six stages:
1. Exclusive/segregated
2. Passive/club
3. Symbolic/multicultural
4. Identity change/anti-racist
5. Structural/transforming
6. Fully inclusive transformed church in a transformed society
• Take a few minutes to read over this chart. While reading see if you can identify where your region/congregation is on this continuum.
• Now take a few moments in groups to discuss and decide where you think your region/congregation is located on this continuum.
• Chart their responses as each group shares with the total group.
• Some debriefing points to make
✓ No institution is in only one place
✓ We celebrate the progress we’ve made.
✓ We realize we have a long way to go.
✓ Many institutions are somewhere between Stage 2 and 3. We celebrate that we have moved from Stage 1, but we also acknowledge that we have a long way to go.
✓ Moving from stage to stage on this continuum is an organizing task. And each move requires a different organizing strategy.
✓ An institution moves through each step; it cannot jump over a stage.
✓ Dismantling racism is a long-range, generational task.
|CONTINUUM ON BECOMING AN ANTI-RACIST MULTI-CULTURAL INSTITUTION |
|MONOCULTURAL ( ( ( ( ( ( ( ( |MULTICULTURAL ( ( ( |( ( ( ( ( ( ANTI-RACIST |( ( ( ( ( ( ANTI-RACIST MULTI-CULTURAL |
|Racial and Cultural Differences Seen as Deficits | |Tolerant of Racial and Cultural Differences |Racial and Cultural Differences Seen As Assets |
| | | | | | |
|1. EXCLUSIVE |2. PASSIVE |3. SYMBOLIC CHANGE |4. IDENTITY CHANGE |5. STRUCTURAL CHANGE |6. FULLY INCLUSIVE |
| |A “CLUB” INSTITUTION | | |A TRANSFORMING INSTITUTION | |
|A SEGREGATED INSTITUTION | |A MULTICULTURAL INSTITUTION |AN ANTI-RACIST | |A TRANSFORMED |
| |( Tolerant of a limited number of | |INSTITUTION |( Commits to process of intentional|INSTITUTION IN A TRANSFORMED |
|( Intentionally and publicly |People of Color with “proper” |( Makes official policy | |institutional restructuring, based |SOCIETY |
|excludes or segregates African |perspective and credentials |pronouncements regarding |( Growing understanding of racism as |upon anti-racist analysis and | |
|Americans, Native Americans, | |multicultural diversity |barrier to effective diversity |identity |( Future vision of an institution |
|Latinos, and Asian Americans |( May still secretly limit or | | | |and wider community that has |
|( Intentionally and publicly |exclude People of Color in |( Sees itself as a |( Develops analysis of systemic |( Audits and restructures all |overcome systemic racism |
|enforces the racist status quo |contradiction to public policies |“non-racist” institution with |racism |aspects of institutional life to | |
|throughout institutions | |open doors | |ensure full participation of People |( Institution’s life reflects full|
| |( Continues to intentionally |to People of Color |( Sponsors programs of anti-racism |of Color, including their |participation and shared power with|
|( Institutions of racism includes|maintain white power and privilege | |training |world-view, culture and lifestyles |diverse racial, cultural and |
|formal policies and practices, |through its formal policies and |( Carries out intentional | | |economic groups in determining its |
|teachings, and decision making on|practices, teachings, and decision |inclusiveness efforts, |( New consciousness of |( Implements structures, policies |mission, structure, consistency, |
|all levels |making on all levels of |recruiting “someone of color” |institutionalized white power and |and practices with inclusive |policies and practices. |
| |institutional life |on committees or office staff |privilege |decision making and other forms of | |
|( Usually has similar intentional| | | |power sharing on all levels of the |( Full participation in decisions |
|policies and practices toward |( Often declares, “We don’t have a|( Expanding view of diversity |( Develops intentional identity as |institutions life and work. |that shape the institution, and |
|other socially oppressed groups. |problem.” |includes other socially |an “anti-racist” institution | |inclusion of diverse cultures, |
| | |oppressed groups. | |( Commits to struggle to dismantle |lifestyles, and interests. |
| | | |( Begins to develop accountability |racism in the wider community, and | |
| | |BUT… |to racially oppressed communities |builds clear lines of accountability|( A sense of restored community |
| | | | |to racially oppressed communities |and mutual caring. |
| | |( “Not those who make waves” |( Increasing commitment to dismantle| | |
| | | |racism and eliminate inherent white |( Anti-racist multicultural |( Allies with others in combating |
| | |( Little or no contextual |advantage |diversity becomes an |all forms of social oppression. |
| | |change in culture, policies, | |institutionalized asset | |
| | |and decision making |BUT… | | |
| | | | |( Redefines and rebuilds all | |
| | |( Is still relatively unaware |( Institutional structures and |relationships and activities in | |
| | |of continuing patterns of |culture that maintain white power and|society, based on anti-racist | |
| | |privilege, paternalism and |privilege still intact and relatively|commitments | |
| | |control |untouched | | |
Faith and Spiritual Roots of Anti-Racism
From Crossroads’ 90 minute model
We believe that our faith calls us to work for justice, to name the evil of racism, and to hold up a vision for a more just society where all people of God can live in peace.
We believe that addressing racism is a faith issue. Let us take some time and explore what we mean when we say this. First, let me ask you what does our faith teach us about racism? What is in our traditions, faith-based writings, the Bible, and/or in our theology that teaches about racism? Let’s brainstorm stories, passages, ideas that give us guidance in addressing racism. As you name them, we will make a list.
Some suggested passages:
• Genesis 1:26-31
• Colossians 3:9-11
• Galatians 3:27-28
• Ephesians 2:11-22
• Revelation 5:8-19
• Micah 6:8
• Amos 5:21-24
• Genesis 9:18-28
• Luke 10:25-37
• John 4:1-26
• Matthew 15:22-28
• Philemon
As you look at our list, what conclusions can you draw from what we have before us? Turn to your neighbor and spend a couple of minutes talking about this.
What did you discover? What did you see?
If the Christian Church (Disciples of Christ) is to work on dismantling racism, it is important that we continue to seek guidance from the Bible, our history and our faith traditions. We learn from them in so many ways that racism is not part of God’s design. It is a form of evil. We also gain from them the power and strength we need to dismantle racism (Read Ephesians 6:10-18). Let me add two reflections on looking to the Bible for guidance in dismantling racism.
First, we believe (like many of you suggested) that we are all God’s family. All human beings were created in God’s image. God’s reflection on creation is that it is good (Genesis 1:31). It is part of the Bible story that Jesus’ death and resurrection and the sending of the Holy Spirit are acts of God to restore the created family of God. (Ephesians, Acts, Revelation)
Second, God’s justice and concern for those who suffer from injustices are family issues, not individual issues. The family is broken by racism. It is more than one person mistreating another, but the effects and the destruction of the whole of the family that these acts cause. As long as we are separated by race, and as long as certain of us benefit from being white while others are denied benefits because of “race,” then the family of God is broken. And just like in your family, no one person or group within the family can be affected by brokenness with the whole of the family being affected.
We hope that you find this a challenge to dig deeper into these and other passages. And we hope that you are ready to say, “That’s right, racism is evil and we want to do something about it, but what can we do?”
HOPE STOPPERS
Contributed by Cathy Myers Wirt (OR-SWID trainer)
Romans 5:13: May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.
Hope, one of the most expansive forces with which we confront the construct of racism in North America, is often a neglected tool. Believing in intellect and sheer force of our organizing skills, anti-racism workers and those that desire a reconstruction toward a beloved community, can become weary and trapped in hopelessness. Hopelessness resembles, but is not the same as, the clinical disease of depression. Both of these experiences trap their victims in a web of misconception and distorted thinking. The practice of cognitive psychology works to reframe perception and thereby open options for client in making positive movement toward health. Some of the cognitive therapy modalities of Aaron Beck and Albert Ellis, used to treat depression, contain some clues for methods to work within the reframing work that is Anti-Racism/Pro-Reconciliation.
Different practitioners of cognitive/rational emotive/dialectical behavioral therapy use lists of “dysfunctional thought style” and teach clients to identify them in order to “confront and dismantle” the thought patterns. A compiled list from these theories would include:
♦ All/Nothing thinking, there are winners/losers, there is not compromise to be made
♦ Overgeneralization of information into patterns predetermined before gathering information
♦ Mental Filter, seeing only chosen information
♦ Jumping to Conclusions/Miss firing on reciprocal role taking
♦ Secrets kept with the idea that keeping the secret with keep one safe
♦ Emotional Reasoning, I feel it, so it is so
♦ Scarcity thinking, there is not enough, so I must hold tight what I can reach and grab
♦ Disqualifying the positive information that is available to refute hopelessness
♦ Minimizing/Maximizing, literally making facts “bigger” “smaller” than is true, Alice in Wonderland syndrome
♦ Labels, creating categories for information and people to create false sense of order
♦ Personalizing events to reference self, narcissism
Racism uses these tools, just as depressive illness does, to keep people bound and stuck and confined.
Using the Road to Emmaus story for how Jesus reframes the men on the road.
They are stuck in most of these dysfunctional thought patterns. When they meet Jesus he
• listens to them
• reminds them of historical wisdom
• reminds them of history itself
• reminds them of their context for the story they tell
• shares bigger picture wisdom with them
• prays with them,
• breaks bread with them
• offers them a different viewpoint
As a result, they run all the way back to the other Disciples to tell them the good news of hope.
When we listen deeply to one another across stories that have not always heard each other clearly, encounter scripture together and reflect on history/context/vision together, our hope is renewed and we see the possibilities of sharing life together and strengthening each other for the literal road forward. The enthusiasm of this hope can cause us to literally run toward hope.
As allies and workers for Anti-Racism we too seek accurate reading of history and context. To this we bring ancient wisdom and an enormous reshaping heap of hope.
Romans New Century Version
5 Since we have been made right with God by our faith, we have[a]peace with God. This happened through our Lord Jesus Christ, 2 who through our faith[b] has brought us into that blessing of God’s grace that we now enjoy. And we are happy because of the hope we have of sharing God’s glory. 3 We also have joy with our troubles, because we know that these troubles produce patience. 4 And patience produces character, and character produces hope. 5 And this hope will never disappoint us, because God has poured out his love to fill our hearts. He gave us his love through the Holy Spirit, whom God has given to us.
Suffering leads to Endurance leads to Character leads to Hope
Faith leads to Peace leads to Grace leads to Hope
Hope never disappoints us.
Ways to reframe dysfunctional systemic thinking
♦ All/Nothing thinking, there are winners/losers, there is not compromise to be made
Dismantling racism does not mean changing one oppressor for new one. Nor does anti-racism calls us to wait until all the work is done to claim victory. We claim every sign of victory as a step along the road while not minimizing the reality that one step is only one step. In work with borderline clients, therapists say, “Progress not Perfection!” Hope can hold both realities at the same time — much as scripture teaches God’s kindom is here and now AND not yet. However every step that moves us forward needs to be recognized to break up the wall of despair that nothing is changing — this is tricky because we do not all name progress in the same metrics. AND small change is not the same as large/lasting change. However, we recognize shifting.
• Overgeneralization of information into patterns predetermined before gathering information
Hope does not take information and force it into the categories we already have of evil/good, oppressor/oppressed, ethnic identity constructs/stereotyping. Hope allows information to speak for itself and be messy and not easy to define at first hearing. Anti-racism listening calls on us to listen, identify the categories into which we want to place that information and then challenge the categories to see if we have new ideas emerge.
♦ Mental Filter, seeing only chosen information
This is complex land to walk upon. All of us filter info when it is received. Where we get into trouble is filtering through the experiences of privilege and oppression. We constantly will need to invite each other beyond our specific and bounded experience to see information in new ways. This will sometimes be complicated because of the stretch of heart it may require of us all.
♦ Jumping to Conclusions/Miss firing on reciprocal role taking
Avoiding “I know what that is like because I had that same experience, or I saw that happen……” None of us know fully the experience of another person. LISTEN five times more than you speak. Especially do this when you come from privilege in this conversation.
♦ Secrets kept with the idea that keeping the secret with keep one safe
Telling partial stories about our past and holding back key details of history warp our ability to move forward in this work and also rob us of hope. Knowing the “worst part of the story” can allow us to see how resistance was able to impact that part of the story or how resistance can learn from that part of the story.
♦ Emotional Reasoning, I feel it, so it is so
“I don’t feel like I’m racially prejudice.” “I don’t feel racism is affecting my life at all/very much.” “I feel that we have come a long way in racial justice in this country.” Be extremely careful with think/feel language! Feelings are ONE WORD. I feel happy. I feel sad. I feel confused. I feel joy. Feelings are NOT EVER sentences. “I feel that racial injustice is too entrenched to be combatted.” You DO NOT FEEL THIS. You THINK this. You feel sad, hopeless, despair. When we confuse our thinking/feeling sentences we shut down conversation and hope possibilities. When we “feel” something we are taught that we have a “right to our feelings.” So, when we have a feeling sentence we shut out evidence/conversation/rethinking. Our sentences about thoughts can be used to start and continue conversations. Also, feeling something DOES NOT make it true. Feeling something means you have an individual awareness of a set of circumstances that you have created into a “fact.” This is particularly complex issue today when factual information is taking such a complicated journey.
♦ Scarcity thinking, there is not enough, so I must hold tight what I can reach and grab
This thinking says, “There is not enough to go around.” This keeps privileged persons hoarding power/assets/leadership because of the perceived limited amounts of power available. The counter to this is the awareness of the deeper and wider power of working together collaboratively where power actually increases and expands to make change.
♦ Disqualifying the positive information that is available to refute hopelessness
“I know we have made some progresses, but that progress has not changed ….. fill in the blank here.” Not noticing where you have made progress is like a rock climber refusing to acknowledge the last and next handhold because they are not on top of the rock yet. Stay focused on big story and each step up. Do not over inflate progress, but do not disqualify positive input.
♦ Minimizing/Maximizing, literally making facts “bigger” “smaller” than is true, Alice in Wonderland syndrome
This is tempting for people. A privileged person could say “Racism isn’t as bad as it used to be and I think people focus too much on this topic. It’s not as big as people say it is.” This is not going to produce hope, this produces blindness and fragile worldview which then needs defending with lies. Minimizing means a constant scramble to prove something is small that is not small. Maximizing also gets us in trouble with ideas such as “Racism is the only conversation that matters.” Making something larger than its real size then shuts down all other conversations. Racism is the largest of many conversations that make up the intersectional work we pursue. However, the energy for the work of anti-oppression organizing comes from the intersectional aspect of seeing how all the threads of oppression make up a whole cloth. I still believe that racism is the largest thread color in the tapestry, but I think we make a mistake if we decide it is the only thread, for that obscures the rest of the colors in the tapestry of humanity. We are more than any one conversation. This is NOT to be understood as an excuse to not take this conversation of anti-racism as far as we can go with it together. The question is not whether we are racist but whether we are anti-racist. From this place, other conversations can grow.
♦ Labels, creating categories for information and people to create false sense of order
Avoiding shorthand for complicated reality is important. “White people always….” “People of Color see that in a different way.” Sweeping statements are quick and convenient, however they run the risk of shutting down our ability to see new possibilities or seeing the humanity of the person or group of persons about whom/with whom we are interacting. We can engender more hope by seeing people beyond category.
♦ Personalizing events to reference self, narcissism
Because humans often have a first response to filter news/information/concepts through their own experience as the method of evaluation, information can become skewed and misshaped. When information comes to us that is not like our own experience, we need to be especially careful in evaluating the information. When a person is sharing experience that is different from the one who is listening, hope gets jammed when each side/one side of the conversation tries to subdue the other to their own experience. Hope can be unleashed when we realize experiences of others can be a source of information and not a source of threat.
Racism uses these tools, just as depressive illness does, to keep people bound and stuck and confined.
Interactive Exercise for Hope Stoppers
Contributed by Beth Rupe (CCIW Pro-Reconciliation Anti-Racism Team)
May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope. Romans 5: 13
Cathy Myers Wirt, SWID Trainer, states, “Hope, one of the most expansive forces with which we confront the construct of racism is often a neglected tool. Believing in intellect and sheer force of our organizing skill, anti-racism workers and those that desire a reconstruction toward the beloved community, can become weary and trapped in hopelessness. Hopelessness resembles, but is not the same as, the clinical disease of depression. Both of these experiences trap their victims in a web of misconception and distorted thinking.”
We would like to take a few minutes to talk about some patterns of thought that help create and maintain these webs of misconception and distorted thinking.
• Pass out 3 x 5 cards that contain the dysfunctional thought patterns. Each card includes one pattern and its definition.
• After cards are passed out ask each person to share the definition that he or she has received and an example of the thought pattern
ALL OR NOTHING THINKING – thoughts which emphasize winners/ losers and do not include possibility of compromise
OVERGENERALIZATION – using a single event or a small amount of information to predict a never-ending pattern of predetermined outcomes before gathering information
MENTAL FILTER – seeing only chosen information
JUMPING TO CONCLUSIONS – using unfounded predictions as if they are already a fact
SECRETS – withholding information in the belief that concealing the information will keep one safe
EMOTIONAL REASONING – using our emotions as the foundation of what is true and accurate
SCARCITY THINKING – belief that there is not enough and therefore I must grap and hold on tight to desired resource
DISQUALIFYING THE POSITIVE INFORMATION – focusing on the negative or undesired while ignoring positive information
MINIMIZING/ MAZIMIZING – making certain information “smaller” or “bigger” than is true
LABELING –creating categories for information or people that help create a false sense of order
PERSONALIZING EVENTS - making events or information about you
Discuss
Now that we have identified these eleven patterns of dysfunctional thought, how does racism use these thought patterns to keep people bound, stuck, and confused?
Hand out a copies of Luke 24: 13 – 35
Read Luke 24: 13 – 35
Ask:
• How/ where were the disciples stuck in dysfunctional thought patterns?
• How did Jesus disrupt these patterns?
Examples might include: he listens to them, reminds them of historical wisdom, reminds them of history itself, reminds them of their context, shares a bigger picture of wisdom
prays with them, breaks bread with them, offers them a different point of view
• How does Jesus help create new vision?
• Return to the patterns of dysfunctional thought that were previously defined. Referencing each individually ask “ How might ____________________thinking be disrupted or challenged?”.
Hand out copies of a current news article or a scenario that illustrates racism in your area.
Share the report or scenario.
Discuss:
• Imagine what dysfunctional thought patterns may be playing out in this situation
• How might these thoughts be reframed or disrupted?
NEXT STEPS
Purpose:
❖ To provide practical steps for the participants to join the journey of dismantling racism in the Christian Church (Disciples of Christ)
❖ To offer concrete suggestions to answer the participants’ question, “What can I do?”
❖ To move participants from hearing to doing
❖
❖
Desired Outcomes:
❖ Participants will learn more through reading or advanced training
❖ Participants will become involved by joining/supporting a team’s journey to dismantle racism
❖ Participants will advocate for/support Reconciliation Ministry
❖
❖
Relates to Other Components of the One-Day Model:
❖ Next steps help participants deal with their dissatisfaction with the way things are and helps them to do something about it
❖ Further reading and training will develop a deeper understanding of the definition of racism
❖ Further reading and training will develop a deeper understanding of the role of power in racism
❖ Next steps put legs on the hope/vision of an anti-racist church
SUGGESTED NEXT STEPS
Next steps suggested at the end of a one-day model might be:
• Books to read (see suggested Bibliography)
• Movies to view (see suggested Bibliography)
• Future trainings on the analysis of racism
• Joining a team/task force/caucus
•
GOAL SETTING: (1) What is the goal? (anti-racism team, book group in congregation) (2) What are the indicators this is needed? (3) Processes or concrete steps (4) What does arrival look like?
(Do this individually and for congregation/region)
The Northern CA-NV trainers use the SMART Goals model to encourage people to think about what they will do one week from today (and during small group planning, people commit to holding each other accountable for the one-week goal and check in with each other), then 1, 3, 6 and 12 months from now. That could also be increments of one major goal.
SMART GOALS
~ By Duncan Haughey
[pic]
Once you have planned your project, turn your attention to developing several goals that will enable you to be successful. Goals should be SMART - specific, measurable, agreed upon, realistic and time-based.
A goal might be to hold a weekly project meeting with the key members of your team or to organize and run a continuous test program throughout the project.
The acronym SMART has several slightly different variations, which can be used to provide a more comprehensive definition of goal setting:
S - specific, significant, stretching
M - measurable, meaningful, motivational
A - agreed upon, attainable, achievable, acceptable, action-oriented
R - realistic, relevant, reasonable, rewarding, results-oriented
T - time-based, time-bound, timely, tangible, trackable
This broader definition will help you to be successful in both your business and personal life.
When you next run a project take a moment to consider whether your goals are SMART goals.
To quote renowned American philosopher and writer Elbert Hubbard:
Many people fail in life, not for lack of ability or brains or even courage, but simply because they have never organized their energies around a goal.
Elbert Hubbard
SMART Goals
Specific
• Well defined
• Clear to anyone that has a basic knowledge of the project
Measurable
• Know if the goal is obtainable and how far away completion is
• Find out when you have achieved your goal
Agreed Upon
• Agreement with all the stakeholders what the goals should be
Realistic
• Within the availability of resources, knowledge and time
Time-Based
• Enough time to achieve the goal
• Not too much time, which can affect project performance
Core Components of the Anti-Racism Initiative
Spiritually Grounded
At its core, the task of eradicating systemic racism and structural oppression must be grounded in the spirit. It is the spirit that is most damaged by racism and oppression. It is the spirit that must be healed. This spiritual engagement must be grounded on the theology and spirituality of our communion. The process must reconnect the institution and its people with God’s inclusive and liberating gospel.
Grounded on a socio-historical analysis
The process must be grounded on a socio-historical analysis of the development of race and racism in the United States. It has to equip the institution with the skills and tools needed to apply the analysis to its Disciples of Christ context.
Advocates transformational change
It must advocate for transformational change that begins at the level of mission and purpose of the institution and moves through to the personnel level.
The task is the eradication of institutional racism and structural oppression
The principal task of the process must be the eradication and dismantling of institutional racism and structural oppression. The process must begin with the understanding that all institutions in the United States, with the exception of resistance institutions, were created legally and structured intentionally to serve the dominant majority exclusively.
Organizing for Change
The process must provide the institution with educational tools and skills, agitation to move forward, technical assistance, and a sense of their own power to change the institution’s identity.
It seeks identity change: From racist, oppressive to anti-racist, anti-oppressive
It must seek to change not just the identity of individuals but the identity of the institution from racist to anti-racist and from oppressive to anti-oppressive. This process of institutional identity change is long-term, even multi-generational. It is this change that makes reconciliation attainable and authentic.
It is intentionally connected to resistance groups and communities
Historically white institutions cannot do this work alone or in isolation. A truly anti-racist process demands that the institution establish intentional connections with resistance groups and institutions. These institutions will accompany the white institution as it seeks to transform its identity.
Demands accountability to Communities of Color[2]
The process must advocate for the institution’s accountability to People of Color, requiring that the institution and the people using institutional power have the responsibility to act in ways that give life to People of Color. This accountability is manifested in three ways:
← Institution must act in ways that are accountable to the anti-racism analysis—to the lived experience and reality of People of Color.
← Anti-racist, Anti-Oppressive, Pro-Reconciling leadership development is structured. This not only instills in leaders the authority to act on behalf of the institution, but that deeply embeds in them the responsibility to act in ways that give People of Color and their community’s life.
← Accountability to anti-racist Communities of Color inside the institution as well as anti-racist Communities of Color outside the institution is structured. This refers to collectives of People of Color, not to one or two or even a handful of individuals.
SUGGESTED BIBLIOGRAPHY
Books:
Barndt, Joseph. Dismantling Racism: The Continuing Challenge to White America. Minneapolis: Augsburg, 1991. An analysis of racism today and the thoughts on how we can work to bring it to an end.
Branding, Ronice. Fulfilling the Dream. St. Louis: Chalice Press, 1995. Rooted in faith and hope, this book first examines the nature and effects of racism - including racism in the church - through stories, candor, analysis, and wit; then it presents a vision for racial justice in church and community, with a wealth of "chewable bites" for congregations seeking to be faithful and inclusive in today's arena of emerging diversity.
Dixon, Michael E. Show No Partiality. St. Louis: Christian Board of Publication, 1998. A beginning look at anti-racism. Designed for use in study groups.
Kivel, Paul. Uprooting Racism: How White People Can Work for Racial Justice. New Society Publishers: Gabriola Island, B.C. 2002. Explores the manifestations of racism in politics, work, community and family life and suggests ways for individuals and groups to challenge the structures of racism. Discover how we learn racism, what effects it has on our lives, its costs and benefits to white people, and what we can do about it.
Law, Eric H. F. The Wolf Shall Dwell with the Lamb. St. Louis: Chalice Press, 1993. This groundbreaking work explores how certain cultures consciously and unconsciously dominate in multicultural situations and what can be done about it.
Loewen, James. Lies My Teacher Told: Everything Your American History Textbook Got Wrong. New York: Touchstone, 1996. After surveying 12 leading high school American history texts, Professor Loewen reveals and attempts to correct in this 10-chapter book “blind patriotism, mindless optimism, sheer misinformation, and outright lies.”
Tatum, Beverly. Why Are All the Black Kids Sitting Together in the Cafeteria? And Other Conversations about Race. New York: Basic Books, 1997. Race identity is a positive developmental factor for young people of color. Beverly Daniel Tatum, Ph.D asserts it is all right, even necessary, for black adolescents to have a strong sense of belonging, even if it requires a period of segregation.
Videos:
Crash – Available from major video stores. This compelling urban thriller tracks the volatile intersection of a multiethnic cast of characters struggling to overcome their fears as they careen in and out of one another’s lives.
Free Indeed – This video drama about racism challenges white viewers to think about the privileges that come with white in North America.
Remember the Titans – Available from major video stores. This video is a rousing celebration of how a town torn apart by resentment, friction and mistrust come together.
The Human Stain – Available from major video stores. In 1998 in a small New England town, an aging classics professor, Coleman Silk, is forced to retire when his colleagues decree that he is a racist. The charge is a lie, but the real truth about Silk would have astonished even his most virulent accuser.
True Colors – ABC News’ PrimeTime Live Anchor Diane Sawyer enlists the services of two professional discrimination testers to investigate situations in which blacks and whites continue to be treated differently.
SAMPLE COMMITMENT CARD
PARTNERSHIP IN RECONCILIATION
You can become a partner in the work of (name of Region or congregation) and the Christian Church (Disciples of Christ) to dismantle racism through your commitment to one or more of the following:
_____ I am willing to become an active member of an anti-racism team
_____I will financially support the work of reconciliation in its ministry of dismantling
racism.
_____I will actively promote the PR/AR Initiative within congregations of the Region
_____I will work with the region’s anti-racism team to organize a follow up session to
this event
_____ I will pray for the ministry of reconciliation.
_____ I will_____________________________________________________________
Contact Information:
Name: _______________________________________________________________
Mailing Address: _______________________________________________________
_____________________________________________________________________
Telephone: ___________________________________________________________
Email Address: ________________________________________________________
(Please leave this form with a member of the regional staff and/or anti-racism team.)
EVALUATION OF A ONE-DAY WORKSHOP
Evaluations of our one-day workshops help us improve our future workshops. An evaluation may be written such as the one found on the next page. Or you can do a group oral evaluation by asking and recording the answers to the following four questions:
• What was new information during this training?
• What got you asking new questions?
• What would make it better?
• Where did you encounter God during the training?
SAMPLE WRITTEN EVALUATION
Please identify the three MOST helpful aspects of this workshop, ‘3’ being least important and ‘1’ most important:
1. ______________________________________________________________________
2. ______________________________________________________________________
3. ______________________________________________________________________
Please identify the three LEAST helpful aspects of this workshop, ‘3’ being least important and ‘1’ most important:
1. ________________________________________________________________
2. ________________________________________________________________
3. ________________________________________________________________
Please use the following scale to evaluate today’s workshop:
1 = Poor 2 = Fair 3 = Adequate 4 = Good 5 = Excellent
1. Please rate today’s facilitators based on the following: style, pace of delivery, instruction skills, etc.
1 2 3 4 5
2. Please rate the participant’s materials/handouts used in this workshop.
1 2 3 4 5
3. Please rate the facilities and location when this workshop was held (space and layout of room, equipment, adequacy of parking, personal comfort of room).
1 2 3 4 5
4. Please rate your personal growth and understanding of racism as a result of today’s workshop.
1 2 3 4 5
5. Overall, how would you rate this workshop?
1 2 3 4 5
6. Would you recommend this workshop to a colleague/friend?
1 Yes 2 Maybe 3 Undecided 4 No
7. Did this training meet your expectations?
1 Yes 2 Somewhat 3 Undecided 4 Not at all
Please write any additional comments on the back of this sheet.
ADDITIONAL RESOURCES FOR SPECIFIC GROUPS
Building up White anti-racism networks:
Working with small children:
Junior high (anti-bias focus, should be accompanied by some of the systemic analysis in the section below):
-----------------------
[1]
[2] Concept developed by Robette Dias, the Co-Executive Director of Crossroads Ministry
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