Dr. Awad Ibrahim—Acronymization of Equity, Diversity, and Inclusion (EDI) and the Need for EDI-Data Informed Policy

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From my own experience as the
Vice Provost, Equity, Diversity,

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Inclusive Excellence, my
approach and commitment to

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diversity is not necessarily
what the institution had in

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mind.
As Sarah Ahmed put it, code, if

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institutionalizing diversity is
a goal of diversity workers like

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myself, it does not necessarily
mean it is the institution's

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goal.
That's a really complex idea

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that I, I wanted, I want us to
tease out.

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So the fact that I'm committed
to diversity, it does not

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express, it does not mean that
the institution has the same

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goal as I as I do.
I say I'm a continuous EDI and

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anti racist work can feel like
banging your head against the

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brick wall.
The wall keeps its place, so

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it's you who get sore.
This is because Ceramic explains

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we as EDI and anti racist
practitioners, we do not just

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work at institutions, we work on
them as well.

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This is Nicholas Hartlett,
Robert Charles Billings Endowed

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Chair in Education at Berea
College, and you're listening to

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notes.
Thank you for listening to Add

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least 10 minutes.
This week, reflect on what

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Add Up xe.com and we look
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Welcome, welcome.
Welcome to Add Up Accelerated

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Excellence, the podcast for the
advancement of educational

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excellence and equity.
And I'm your host, Jacob Easley,

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the second PhD PMP.
And for this episode, I'm so

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happy to share with you a
recording from a recent webinar

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hosted by the Culture, Race and
Intersectionality Network of the

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International Congress for
School Effectiveness and

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Improvement, where Doctor
Pinkett with Thingbu and I are

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Co coordinators.
Founded in 2023, the Culture,

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Race and Intersectionality
Network of IGSEI welcomes

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inquiries and engagement in
school effectiveness and

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improvement mediated by race,
culture, and the broader notions

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of intersectionality.
Developed from the work of

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Igse's commitment on
generational renewal, inclusion,

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and diversity, otherwise known
as GRID, the CRI Network

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recognizes and affirms the
intersectionality between race

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and culture as an integral and
significant factor for improving

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the future of education.
Our special guest today is

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Professor Abwad Ibrahim and he
will address the topic of a

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criminalization of equity,
Diversity and inclusion or EDI,

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and the need for EDI data
informed policy.

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Doctor Ibrahim is full Professor
and Vice Provost for Equity,

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Diversity and Inclusive
Excellence, as well as the

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holder of the Air Canada
Professorship on Anti Racism at

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the University of Ottawa in
Canada.

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He is a curriculum theorist with
special interests in economy of

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hospitality, cultural studies,
hip hop, youth and Black popular

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culture, social foundations,
social justice and community

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service learning, diasporic and
continental African identities

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and ethnography and applied
linguistics.

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Welcome to the show, Doctor
Ibrahim. 1st, thank you, thank

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you Jacob, thank you Pinky and
thank you Christina.

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I, I know you had better things
to, to and I know Ruth and there

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are other people who are joining
us.

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You had better things to do and
you could, you could be with

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your family at this point.
So very, very much appreciated

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that that you are joining us
also shows our commitment to the

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work that we do.
I want to begin with a nod, a

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physical nod to our Indigenous
people.

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I am located in Canada and I
assume the same thing with Jacob

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and, and then also as well.
And what I want to do is I want

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to express my gratitude.
Yes, they did not have the

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choice of welcoming us on this
land, but they have not asked us

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to leave.
So I'm utterly grateful.

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I'm also in the spirit of black,
but I bring that the spirit of

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ancestors, my ancestors who as
well did not have the choice of

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coming to this land of ours.
And, and I always remembered,

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and I want all of us to, to be
thinking about those people who

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crossed the Atlantic not by
choice, but by force.

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And, and because of slings me
and I always, always as a

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linguist, listen to the language
they were, they were speaking

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the language they are hearing
that they do not recognize that

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I'm being English to Giza or
Spanish or, or, or, or

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otherwise.
And, and I also want to assume

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that I'm not just myself.
I'm kind of standing on the

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shoulders of many, many people.
And so I want to, I want all of

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that to be at the back of, of,
of my talk.

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I want to express my utter
gratitude to Doctor Easley and

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Doctor Matumbo for your generous
invitation.

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So thank you and thank you again
for all the people who are here

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and, and, and, and, and, and so
I, what I, what I want to do, I

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want to do 4 things.
And I, and I, I kind of want to

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summarize them this way.
I want to go back to professor

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at Harvard, Homie Baba, who used
to be in the in in the European.

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He makes a distinction between
diversity and difference.

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So I want to revisit this idea
and why it's so so significant

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for all of us to be thinking
about this.

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Second, I want to at a time as,
as Doctor Easley just mentioned,

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when the policies and politics
of equity, diversity and

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inclusion, and I am Canadian, so
we use EDI and there is a reason

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for that and which will become
clear later on when these

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policies and politics are under
assault.

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It's high time for us, as Doctor
Easley mentioned to, for us to

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define our terms and be clear
about the logic of these

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policies and politics.
At the same time acknowledging

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their limits and work with their
radical possibilities.

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Really, really want us to hold
on to that.

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So I want, I don't want to
celebrate it.

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I want to actually engage it in
a midway, some kind of work.

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So this is one thing that I, I
want us to kind of be thinking

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about engaging, not just
celebrating.

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And I want all of us to ask this
question thinking about the US

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context in particular.
And this is essentially the

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discussion question that I want.
I want all of us to be thinking

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about why was it so easy?
There's a stroke of a pen for

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Donald Trump to do away with DEI
in the states.

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And in the states, they use DEI,
not EDI.

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So this is really the big
question that I wanted to

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grapple with.
Three, I want to make a

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distinction that as a way to
think about to answer this

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question that I just posed, why
was it so easy for Donald Trump

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to indestructible pen to do away
with DI policy?

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As a way to start to the
question, I want to introduce

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what I'm calling the politics of
acronymization, the politics of

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acronymization.
And I want to introduce that as

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a culprit, as the reason, one of
the major reasons why we had

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what we what we are currently
having in the states.

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DEI in the states became just an
acronym.

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People did not really grapple
with, with it and, and as they

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should, they don't even know
what it means in some cases.

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So you, you're going to use in
the states, people use different

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terms, so DI and, and, and race
critical race theory and so on

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and so forth.
So this becomes kind of just

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kind of a, a facade kind of a
fad kind of kind of terms.

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I'm suggesting if we do not
define our terms, we will

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discover that EDI is not DEI.
And that's not just a semantic,

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that's legal.
The difference which will become

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clear in my discussion again,
4th and this is the last thing,

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if we define our terms, I'm
arguing that we should be

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coupling DEI and EDI and anti
racism.

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They should not be seen as two
separate things.

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But the really big question that
I wanted, I want all of us to

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grapple with is why was it so
easy for Donald Trump to do away

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with DI?
So let's let's go with the first

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slide.
The difference the the kind of

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the distinction that Hami Baba
makes between diversity and

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difference.
In a classic article where he

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critiqued multiculturalism, Humi
Baba makes this an interesting

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distinction that is relevant to
my argument about diversity

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versus difference.
He argues that in multimodalism

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there is a distinction between
what he calls, quote, a creation

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of cultural diversity and code,
and code a containment of

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cultural difference.
Kami Baba argues that within the

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W Ocean tradition, although
there's always an entertainment

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of cultural diversities, there
is also a corresponding

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containment of it.
This containment is that event

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taking place in subtle, in
subtle, and in subtlety, and

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through processes of what he
calls normalization, where the

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dominant culture becomes
ubiquitous, normalized gaze.

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In other words, and I'm coding
Homi Baba here, a transparent

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norm is constituted A norm given
by the host society or dominant

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culture, which says these other
cultures are fine, but we must

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be able to locate them within
our grid and code.

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This is what Sarah Ahmed calls
diversity management, which acts

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as a technology of control that
does that, does everything to

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avoid conflict and dissent
within diversity management.

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Diversity has to come.
Sorry, has come code

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overwhelmingly to mean inclusion
of people who look different and

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code.
This is our Ahmed writing

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defined as such.
Then diversity does something

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really absurd.
I want to I want to pause here

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because this isn't one of my
main argument.

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Diversity does something really
absurd.

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It not only keeps whiteness in
place, but it makes actually

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whiteness as a yardstick against
which everything and everyone is

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measured.
Diversity management creates an

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economy of hospitality where
whiteness becomes the host and

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those who embody diversity are
turned into guests into what she

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calls Space Invaders.
And I'm quoting here Sarah

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Hammond.
To be welcomed is to be

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positioned as one who is not at
home.

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Conditional hospitality is when
you are welcomed on condition

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that you're you.
You give us something back in

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return.
The multicultural nation

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functions this way.
The nation offers hospitality

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and even love to wouldn't be
citizens as long as they return

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this hospitality by integrating
or by identifying with the

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nation.
People of color in white

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organizations are treated as
guests, temporary residents in

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someone else's home.
People of color, people of color

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are welcomed on condition they
return that hospitality by

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integrating into a common
organizational culture.

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Interestingly enough, within
diversity management, diversity

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becomes a technology of
exclusion, I emphasize, not

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inclusion.
This is why we need to think in

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terms of difference.
Difference works with

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categories, gender, social
class, sexuality is ability, and

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so on and so forth.
Hence the idea of

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intersectionality.
Difference requires not only

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intersectionality but strategic
essentialism.

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I emphasize it requires not only
intersectionality, but it also

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requires strategic essentialism.
This is Yatris Kyivak and she

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argues that since we cannot deal
with these social categories,

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gender, social class, sexuality,
race, ability and so on and so

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forth all at once and with the
same force, we have to choose,

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in other words, essentialize one
category that becomes our our

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our category of a struggle.
Feminism chose gender, L GB TQI

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AS2 plus chose sexuality, anti
racism chose race, and so on and

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so forth.
In working with these categories

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we are not making them, we are
simply acknowledging the real

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presence and thus investigating
their social and psychic impact.

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We need to remember first these
are are no abstract intellectual

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categories.
These are real categories with

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real consequences and they are
someone's life that we are

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talking about.
If you are a trans living in the

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00:19:26,480 --> 00:19:31,960
states right now, sexuality and
gender are not abstract ideas or

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00:19:31,960 --> 00:19:39,840
categories. 2nd, we need to
realize that not all categories

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00:19:39,960 --> 00:19:43,520
have the same weight all the
time.

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00:19:44,560 --> 00:19:48,840
So we need to acknowledge the
difference that makes a

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00:19:48,840 --> 00:19:53,720
difference.
I emphasize, and I'm I'm

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00:19:53,720 --> 00:19:58,320
speaking particularly to Pinky's
students here, not all

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00:19:58,320 --> 00:20:01,320
categories work with they have
the same weight or the same

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00:20:01,320 --> 00:20:04,720
force.
That's why sometimes you need to

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00:20:04,720 --> 00:20:09,880
make a decision.
This category is the difference.

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00:20:10,040 --> 00:20:14,000
I need to acknowledge this as
acknowledge it as the difference

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00:20:14,000 --> 00:20:20,240
that makes a difference in this
sense for Black people.

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00:20:20,800 --> 00:20:27,000
Black lives matter.
And we would argue that blue

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00:20:27,000 --> 00:20:32,960
lives matter for some, but for
sure not for black people.

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00:20:36,760 --> 00:20:43,200
Second argument that I'm making
equality is not equally a very

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00:20:43,200 --> 00:20:46,040
interesting but very, very banal
idea.

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00:20:46,040 --> 00:20:49,040
But it's really worth kind of
revisiting.

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00:20:52,360 --> 00:20:58,200
We need to define our terms.
Equity is not equality,

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00:20:58,640 --> 00:21:05,160
diversity is not different.
And inclusion is again, not an

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00:21:05,160 --> 00:21:10,640
abstract category.
And this is just a visual way to

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00:21:10,640 --> 00:21:12,680
talk about with what I'm talking
about.

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00:21:13,080 --> 00:21:17,000
And I'm, and I'm going to
explain this for pinky students

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00:21:17,000 --> 00:21:20,040
because I, I'm, I'm, I'm sure
the rest of us have seen it

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00:21:20,040 --> 00:21:24,320
before.
So this is a visual

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00:21:24,320 --> 00:21:28,160
representation of equality.
And I'm, I'm using the, I'm

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00:21:28,160 --> 00:21:30,520
looking at the, the picture at
the top.

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00:21:31,240 --> 00:21:37,120
I'm starting from left to right
equality where it says we're

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00:21:37,120 --> 00:21:39,160
going to treat everybody the
same.

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00:21:40,480 --> 00:21:45,320
So no matter how tall you are
and no matter how wealthy you

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00:21:45,320 --> 00:21:48,600
are, it doesn't matter if we're
going to have that fence, we're

255
00:21:48,600 --> 00:21:50,080
going to treat everybody the
same.

256
00:21:50,400 --> 00:21:55,960
So we end up with a reality like
this where people are over, way

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00:21:55,960 --> 00:21:58,840
over.
And some people are not just

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00:21:59,040 --> 00:22:02,480
beyond the fence, they are under
the fence.

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00:22:04,840 --> 00:22:09,400
Where, when then we move to
equality equity, the second

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00:22:09,400 --> 00:22:16,080
picture from top and moving from
left to right equity, where we

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00:22:16,080 --> 00:22:20,600
going to say, so equality is
treating everybody the same.

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00:22:21,640 --> 00:22:25,240
Equity is treating everybody
according to their needs.

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00:22:26,480 --> 00:22:30,040
That's why you're going to see
the, the, the, the, the, the boy

264
00:22:30,040 --> 00:22:35,120
in the, the, the left.
They need they, I assume he, I'm

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00:22:35,280 --> 00:22:40,080
going to just say he, they, they
need more boxes.

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00:22:41,560 --> 00:22:45,840
And beside that is the reality
that we already have.

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00:22:48,000 --> 00:22:54,080
Our aim should be the liberation
idea where we get out, I'll get

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00:22:54,120 --> 00:22:57,560
rid of the whole fence.
That's my, that's our hope.

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00:22:57,560 --> 00:23:02,880
That's our ultimate goal.
But I'm going to suggest is not

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00:23:02,880 --> 00:23:08,520
just getting rid of the fence,
but to actually in kind of

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00:23:08,520 --> 00:23:12,400
making the viewers themselves as
part of the game itself.

272
00:23:12,680 --> 00:23:16,680
That's not just getting rid of
the fans, but actually making

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00:23:16,680 --> 00:23:21,400
people actors within the play.
That's our ultimate liberation.

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00:23:23,160 --> 00:23:25,960
You're going to see the same
thing with the reality equality

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00:23:25,960 --> 00:23:27,320
at the bottom.
It's the same.

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00:23:27,320 --> 00:23:31,840
It's a different way of
expressing that as we see in

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00:23:31,840 --> 00:23:35,560
these features, we do not all
start at the same point with the

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00:23:35,560 --> 00:23:42,400
same abilities and resources.
This is why for the argument I'm

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00:23:42,400 --> 00:23:49,160
making a discussion or on
meritocracy is not only false

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00:23:49,840 --> 00:23:55,160
with a distraction.
If you apply a quality

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00:23:55,440 --> 00:23:59,640
principle, then Marcos, and I'm
going to just ask you Marcos.

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00:23:59,640 --> 00:24:05,520
I'm just going to give her a
character who's a Filipino and

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00:24:05,640 --> 00:24:12,120
and Tagalog speaker who arrived
recently in let's just give

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00:24:12,120 --> 00:24:17,720
Australia as an example will
suffer substantially because he

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00:24:17,720 --> 00:24:19,680
will be treated like anybody
else.

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00:24:20,120 --> 00:24:25,320
You can't treat all your class
the same way, and I think Pinky,

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00:24:25,320 --> 00:24:30,160
you would agree with me on this.
This is where equity becomes

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00:24:30,160 --> 00:24:34,240
significant, where you are
treated, where you're treating

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00:24:34,240 --> 00:24:41,240
people according to their needs.
Then there is diversity, which

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00:24:41,240 --> 00:24:47,000
is a rabbit hole since we're all
diverse, even within ourselves.

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00:24:48,600 --> 00:24:52,840
To bring difference into
different bodies, into an

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00:24:52,840 --> 00:24:58,000
institution, without any notion
of why we need these bodies and

293
00:24:58,000 --> 00:25:01,160
what they are supposed to do
once they are in the

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00:25:01,160 --> 00:25:07,640
institution, is to rewrite Sammy
Greenlee's autobiographical

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00:25:07,640 --> 00:25:13,120
novel The Spook Who Sat At By
the Door.

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00:25:15,120 --> 00:25:17,520
I really, really hope you know
this novel.

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00:25:17,600 --> 00:25:20,080
If you don't, I highly recommend
you look.

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00:25:20,080 --> 00:25:25,760
Looking it up.
This is the 1950s CIA, which was

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00:25:25,840 --> 00:25:33,400
almost 100% white and male.
Sam Greenlee, an African

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00:25:33,400 --> 00:25:39,560
American, was hired by way of
showing diversity.

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00:25:40,040 --> 00:25:46,640
The CIA made him sit at the
front door of the CIA building.

302
00:25:47,280 --> 00:25:52,680
He was the first person everyone
who is entering the building

303
00:25:52,680 --> 00:25:57,560
will see.
It's really, really interesting

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00:25:57,560 --> 00:25:59,920
if you think about it from that
perspective.

305
00:26:00,640 --> 00:26:04,720
This is the diversity which not
only keeps and normalizes

306
00:26:04,720 --> 00:26:10,840
whiteness, but it licenses the
the continuation of

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00:26:11,480 --> 00:26:16,760
institutional racism on the one
hand, and it allows institutions

308
00:26:16,760 --> 00:26:19,240
to wash their hands off
diversity.

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00:26:19,920 --> 00:26:23,440
Diversity now has an office and
an officer.

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00:26:24,120 --> 00:26:29,920
Canada is hiding and I and I,
I'm gonna air some deer linen

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00:26:29,920 --> 00:26:32,280
here.
And I don't know how the

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00:26:32,400 --> 00:26:38,760
situation is like in, in, in
Sweden and in, in, in South

313
00:26:38,760 --> 00:26:41,680
Africa.
It's hiding behind the idea of

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00:26:41,680 --> 00:26:46,360
privacy not to collect race
data, for example.

315
00:26:46,480 --> 00:26:50,720
We still don't do not have that.
We can't talk about inclusive

316
00:26:50,720 --> 00:26:54,880
excellence, not guess inclusion.
And by the way, this is my take.

317
00:26:54,880 --> 00:26:59,880
This is the, I was the one who
chose my title as equity,

318
00:26:59,880 --> 00:27:04,040
diversity and inclusive
excellence, not just inclusion,

319
00:27:04,360 --> 00:27:09,800
inclusive excellence.
So I'm, I emphasize that was for

320
00:27:09,800 --> 00:27:13,080
a long time study, having to
study the history of it.

321
00:27:13,400 --> 00:27:17,200
For a long time, inclusion was
put in competition against

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00:27:17,200 --> 00:27:20,800
excellence.
And that's why I said I'm

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00:27:20,800 --> 00:27:26,800
arguing that they have to be,
they have to be one and the

324
00:27:26,800 --> 00:27:30,120
same.
So inclusion can't continue to

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00:27:30,120 --> 00:27:34,320
be a fluffy notion.
It will never be excellent if it

326
00:27:34,320 --> 00:27:38,520
does not have data or if it's
not data based.

327
00:27:38,720 --> 00:27:43,720
How do you address people's need
if you do not know who you're

328
00:27:43,720 --> 00:27:46,600
talking to or who we have on
campus?

329
00:27:47,200 --> 00:27:50,960
In what follows, I want to push
EDIA bit further.

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00:27:51,360 --> 00:27:53,960
Even EDII want to push it a
little bit further.

331
00:27:53,960 --> 00:27:57,640
So I'm talking about equity,
diversity, and inclusion to a

332
00:27:57,640 --> 00:28:00,440
place where I actually make my
own work.

333
00:28:00,960 --> 00:28:05,440
Racism, or as the Americans
would say, anti racism.

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00:28:05,480 --> 00:28:10,360
So if you can, you can go either
or similar to categories of

335
00:28:10,360 --> 00:28:12,760
difference.
So gender, sexuality, race,

336
00:28:12,760 --> 00:28:16,960
ability and so on.
We need to remember that EDI is

337
00:28:16,960 --> 00:28:20,600
not an office.
It is not a pretty and brilliant

338
00:28:20,600 --> 00:28:24,560
policy we have on our
institutions websites.

339
00:28:25,040 --> 00:28:30,960
It is a daily grinding work and
practices and it concerns

340
00:28:31,080 --> 00:28:34,920
everyone and it's definitely not
a destination we're going to

341
00:28:34,920 --> 00:28:37,680
reach.
No one gets up in the morning

342
00:28:37,680 --> 00:28:42,000
and says I'm so full, I'm so EDI
full now.

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00:28:42,880 --> 00:28:45,840
It's a daily practice.
It's a, it's a grinding work.

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00:28:46,560 --> 00:28:53,000
The fact that we have an EDI
vice Provost office does the

345
00:28:53,000 --> 00:28:58,280
opposite of what is intended.
It permits the institution to

346
00:28:58,280 --> 00:29:04,080
concentrate EDI into that office
and ask the vice Provost to

347
00:29:04,080 --> 00:29:08,200
create magic.
Sonia Tang argues that there are

348
00:29:08,200 --> 00:29:12,920
two elements that are absolutely
essential if EDI is to be

349
00:29:12,920 --> 00:29:15,720
successful and not just
performative.

350
00:29:15,720 --> 00:29:24,280
One, we need to approach it not
as a workshop, not as one off,

351
00:29:24,720 --> 00:29:29,480
but as a daily ongoing practice
that involves every single

352
00:29:29,480 --> 00:29:35,280
person in the institution. 2 You
need a committed and visionary

353
00:29:35,280 --> 00:29:38,360
leadership in order for EDI to
be successful.

354
00:29:38,800 --> 00:29:43,840
That just does not talk the
talk, but walk the walk as well

355
00:29:44,080 --> 00:29:48,040
or walk the talk.
If you don't have these two

356
00:29:48,040 --> 00:29:53,600
components, then institutions
are devaluing the EDI work and

357
00:29:53,600 --> 00:29:56,960
setting up the vice Provost EDI
for failure.

358
00:29:57,320 --> 00:30:04,600
It seems to me that EDI needs
the bottom up to rise, the top

359
00:30:04,960 --> 00:30:09,600
to lead, but it also needs the
middle management as well.

360
00:30:09,680 --> 00:30:15,360
This middle management is a
category we tend to neglect in

361
00:30:15,360 --> 00:30:18,640
EDI work.
Having said that, if we want to

362
00:30:18,800 --> 00:30:23,680
talk at social justice, it seems
to me that we need to go one

363
00:30:23,680 --> 00:30:29,360
step up the ladder because of
time.

364
00:30:29,400 --> 00:30:34,560
I will simply say anti racism is
strategically centralizes race

365
00:30:34,600 --> 00:30:39,880
as a point of departure as we
think about intersectionality

366
00:30:40,360 --> 00:30:44,440
because there is something about
race that brings chill in the

367
00:30:44,440 --> 00:30:47,400
room.
I emphasize I we can talk

368
00:30:47,400 --> 00:30:50,960
gender, we can talk sexuality,
we can talk everything else.

369
00:30:51,200 --> 00:30:55,280
As soon as you bring race,
people's finds go up, hair go

370
00:30:55,320 --> 00:30:58,480
up, and something happens in the
room.

371
00:30:58,720 --> 00:31:02,400
There's chill.
And it is probably the only

372
00:31:02,400 --> 00:31:05,920
category that people do
everything to avoid.

373
00:31:06,200 --> 00:31:10,120
This is anti.
This is why anti racism calls

374
00:31:10,120 --> 00:31:15,400
into question that category,
that categories of difference

375
00:31:15,680 --> 00:31:21,280
are created to distribute power
differently to different people

376
00:31:21,400 --> 00:31:25,080
and black people.
So this is This is why anti

377
00:31:25,080 --> 00:31:28,000
racism essentializes race to
begin with.

378
00:31:28,880 --> 00:31:33,640
And then it says that this there
are some categories that the

379
00:31:33,640 --> 00:31:37,000
categories the intersection out
of that we're talking about.

380
00:31:37,240 --> 00:31:40,040
These are categories to
distribute power.

381
00:31:40,040 --> 00:31:43,520
This is a power question more
than guest categories.

382
00:31:44,320 --> 00:31:47,720
I'm going to go faster.
If EDI calls for evolutionary

383
00:31:47,720 --> 00:31:52,320
change and to racism calls for
revolutionary change and to

384
00:31:52,320 --> 00:31:56,680
racism calls into question the
false dichotomy we created in

385
00:31:56,680 --> 00:32:02,080
the Academy between this,
between the Academy and the

386
00:32:02,080 --> 00:32:04,680
community.
This is the false dichotomy,

387
00:32:04,840 --> 00:32:08,960
this idea of the Ivy League
versus, you know, the community

388
00:32:08,960 --> 00:32:13,040
on the ground.
The struggle is in The Academy

389
00:32:13,160 --> 00:32:16,360
Is as important as the so-called
community.

390
00:32:17,640 --> 00:32:20,720
Anti racism is addressed to all
students.

391
00:32:20,840 --> 00:32:27,800
Indeed, in places like the one
where Alison is coming is is at

392
00:32:27,800 --> 00:32:32,360
right now, where everybody looks
alike, think alike, dress alike.

393
00:32:32,560 --> 00:32:36,320
That is where anti racism
becomes even more important.

394
00:32:36,520 --> 00:32:42,000
It's more important, I would
assume for Christina in

395
00:32:42,000 --> 00:32:46,680
Christina's context, more
important than if it's in New

396
00:32:46,680 --> 00:32:51,440
York.
Anti racism is about dismantling

397
00:32:51,600 --> 00:32:54,960
white male privilege and status
quo.

398
00:32:55,240 --> 00:33:00,280
And ask this question, whose
knowledge is privilege and why?

399
00:33:01,080 --> 00:33:06,280
Finally, anti racism is about
opening up spaces so that people

400
00:33:06,280 --> 00:33:09,440
can locate themselves in time
and space.

401
00:33:09,440 --> 00:33:13,640
And here I'm addressing pink as
students and let me just re read

402
00:33:13,640 --> 00:33:17,440
this.
Anti racism is about opening up

403
00:33:17,960 --> 00:33:24,840
spaces so that people can locate
themselves in time and space and

404
00:33:24,840 --> 00:33:29,200
at the same time question the
adequacy of that location.

405
00:33:29,920 --> 00:33:35,160
With our eyes wide open, let us
create a welcoming climate that

406
00:33:35,160 --> 00:33:39,240
keeps his spiritual and mental
health questions alive.

407
00:33:40,000 --> 00:33:44,440
If we're not good to ourselves,
we're not good to anyone else.

408
00:33:44,440 --> 00:33:46,720
And Jacob, I think you would
agree with me on that.

409
00:33:46,800 --> 00:33:52,680
Let us always remember that life
is a story and we are the author

410
00:33:52,680 --> 00:33:57,000
of that story.
My hope is we are going to write

411
00:33:57,560 --> 00:34:03,000
beautiful story, poetic story by
the end of the day.

412
00:34:03,000 --> 00:34:11,360
Anti racism is an act of love as
the as it is, as it is showing

413
00:34:11,880 --> 00:34:16,159
and on the slide.
An act of love.

414
00:34:17,000 --> 00:34:21,639
What a great ending to this
webinar with provocative

415
00:34:21,639 --> 00:34:27,159
questions and thoughts around
how we can advance educational

416
00:34:27,159 --> 00:34:30,280
excellence and equity in our
institutions.

417
00:34:30,600 --> 00:34:35,400
Thank you, Doctor Adword
Ibrahim, and we challenge each

418
00:34:35,400 --> 00:34:39,080
of you to join the XE Listening
Tour.

419
00:34:39,880 --> 00:34:43,719
Challenge yourself this week to
listen to a voice that you often

420
00:34:43,719 --> 00:34:47,480
don't hear from.
Whether it be a parent, a

421
00:34:47,480 --> 00:34:52,520
student, or community member,
reflect on what you learn from

422
00:34:52,520 --> 00:35:04,360
their story.
regardingeducationalexcellenceorequityandthenshareyourinsightsviaavoicemail@edupxe.com.

423
00:35:05,200 --> 00:35:11,000
That's edupxe.com and your
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00:35:11,000 --> 00:35:15,840
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look forward to hearing from

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00:35:15,840 --> 00:35:21,800
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notes.
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434
00:36:02,120 --> 00:36:05,800
Up Accelerated Excellence, a
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