Description of the video:
Welcome to the 2020 mental health and wellness seminar series on race and Bobby. I'm Kelly Ryan, executive vice chancellor of academic affairs, into faculty colleague. The mental health and wellness seminar series was started like sappy to raise awareness about mental health issues and to reduce the stigma about mental illness on our campus and in the surrounding community. This series brings together local experts to discuss problems with colorblindness as an ideology, racial healing, ways to be an anti-racist and personal experiences of racism or discrimination. This work has never been more important as we address inequality in our community in the wake of national protests. But also as the pandemic ravages communities of color with greater Fanon. The work here connects to our core values that I saw Sophie's creating nurturing environments, supporting Holistic Learning, acting with integrity, and creating connections. This work cannot be done when certain members of our community who are undervalued or unheard. Thank you to each of the speakers for sharing their experiences on these important topics. Antony, organizers who took the time and maintain the dedication to make this work. I hope you will join the presentations and grabbed from. Good afternoon everybody. My name is Morgan windy and Oliver here to discuss with you today the ideology of color blindness. Have an ideology impacts goodbye community. And what we need to do to really rise above that, that the term of ID at the time of colorblindness and that ideology. So I'm going to tell you a little bit about myself. I'm also, as you can see, joined by my two dogs because currently my my offices, my home. So I don't mind. Maybe they could contribute something in a bit, but a little bit about myself professionally full-time. I work for the Indiana Coalition and sexual assault human trafficking. I am there statewide SART coordinator. And so my job is to ensure that every county in the state of Indiana has a sexual assault response team that's made up of prosecutors, advocates, law enforcement, and sexual assault nurse examiners, as well as other community members or community agencies that work with survivors of sexual violence and bring them to the table so that they can address sexual violence and have a coordinated response that is trauma-informed, culturally fluent, and survivor-centered in their community. So that's what I do full-time and the state of Indiana. I also am co-founder or program called state safety student advocates for exploited and trafficked youth. And the goal of that program is to implement leadership tools and abilities within youth and communities so that they can be advocates for other folks who may be experiencing sexual violence, as well as educate their communities on sexual violence. And lastly. You know, social workers were a bunch of hot. So I also am Co-chair of the southern any anti-human trafficking Coalition. And I had been for the past four years and work on bringing in education and to sudden Indiana around human trafficking, how to respond, how to report, what to look for, as well as trying to agencies to to respond to human trafficking survivors. So that's what I do in my professional life and I've been working within the skill for eight plus years. However, I think it's also important for you to know a little bit about me personally because I bring a lived I into this conversation we're having today. And I know that this this conversation we're having an eye really create a training that I do with sexual violence programs and other programs on why it's important to build culturally fluent programming and why it's important to break down the ideology of colorblindness to better serve the black community. So just know that, know that that's kind of where the basis of this presentation came from. But regardless, what's important to know about me personally is number one, I am a trans racial adopt Dee, I was adopted to two lesbian white women in Harrison County, Indiana and folks who are familiar, that is a small rural community. And so growing up as y, if not the only person of color than my community and tagging diverse family. It definitely came with its level of experiences and challenges as I was growing up and really shaped me to be who I am today. So just know that, you know, I've really kind of witnessed and felt racism on many different levels. And what really was the turning point for me when it came to addressing radius and addressing barriers and systemic oppression. Now, MY experiences when I became a survivor of sexual violence, interpersonal violence. And so that's really why I feel this conversation is important for us to have and why I want to bring it to you today. And just to challenge the thought process that we have, not make you feel any shame for you or what you believe, but really plan to see for change. So I'm excited to be here and have this conversation with you. So color blindness as an ideology. When I do this presentation for programs and for, for fault staff always asked, asked individuals to think about color blindness when they first heard that term. If they ever experienced the rubber phrases that they can relate to and a thought about colorblindness. And it's been, I would invite you to do that right now. Just think to yourself, maybe personally, what, what you associate with the term colorblindness. And what's really been interesting is that when I bring that up and I have people give me feedback, you know, we have folks who are young, who maybe just joined the movements and, and change recently. And so they have their own maybe thought process or experience with the term color blindness. All the way to people who say, I remember my parents talking about colorblindness in the fifties. This is what we meant by it. So it's always interesting. You just, just think about how have you ever had an experience with that term and ideology. I know for me personally, you know, like I said, I grew up in an all-white community within all my family. And race is not something we normally talk about. And so I was often fall into thoughts. Well, races I something we need to bring up a topic or it's not important that we haven't conversation. But like I said later, I especially when I became a survivor, I learned that and the, the terminology to be discussed and really kind of brought down. So the target that the definition I want to give you all today just to work with as we're having and building this conversation, is that colorblindness is an ideology that suggest the best way to end discrimination is treating individuals as equally as possible without regard to race, culture, or ethnicity. And say, you know, like ice, right? You may think of terms or you may think phrases, right? You've heard in regards to colorblindness, I know a lot that I used here were things like, I do not see color. We're all equal classes. Obviously, racism. Race doesn't matter, either. Race and the human race. And one that I hear even more commonly is, Why can't we just stop complaining to get along? And especially with social media and people putting, you know, social media are utilizing social media as a way to speak out. And that's been a very common phrase I've heard come up more and more. But the reality is, and, but what I hope to plant a seed in, in your, your all's mind today is that the realities like Howard blindness does not work. There's a couple of reasons why you may even be able to take a more reasons why you don't think it works. But I want to leave you with a few. So number one, it really does create this absence of privilege. So it just eliminates the idea that there are people who are born into our country who have a different set of rights, who may have a different set of freedom, and who also have a different side of safety that they experience in their daily life, all due to the color of their skin. And if we really say race doesn't matter, the reality is, is that you can say that but, you know, when we go out as as a person of color and someone pulls us over anions. I mean, I'm sitting there thinking, I hope no matter what I do, I hope that I can walk out of this situation alive. Whereas my white counterparts may say I'm just worried about what or how expensive the tickets going to be. And so whatever you have this ideology, color blindness, you completely negate that, that reality that we have in our world, which brings me to another quaint, colorblindness really does eliminate any negative and positive experiences that the black community has like to share with you being pulled over or the fact that we can walk down the street and someone they cross the other side because they don't feel safe walking next to us. Those are real and those are real things that we experience and we see more and more of a conversation. More. Now, especially with everything going on in our country about what is it that, why people are saying, what is it that we've, we feel when we know that we are not getting you from our society and from our communities that we need to be heard and feel safe. And so again, colorblindness brings up this idea that that's, that's not real. That all of our safety is the same in all of our experiences that we go out into the world and experience the same. Another thing that it does is it rejects our cultural and historical context. And I'm going to talk about that briefly in just a minute in terms of historical trauma and why black community has experienced. But what do you say color doesn't matter? You're talking about a whole ancestral past, bad. That is, you need to brown people as he needs a black community. And we celebrate that I should be able to celebrate that. It's not something that anyone else can experience. When you say that race doesn't matter if it's bringing up this idea that we all have the same historical experiences we habit. And more importantly, we have historical experience that we want to celebrate that does differ. And we should be able to do that. So, and those are just some insights into why that, why determine the ideology it can be damaged gene. And we're going to talk about that a little bit more. In a way I just want to give a little bit of insight into that, is briefly discussing the historical trauma that the black community has faced. So for folks who may not be aware, the term historical trauma was coined by Dr. Maria Yellow Horse Braveheart and who was a PhD. And what she was wanting to do is to figure out why indigenous populations are not engaging in services or engaging systems. And so she went out, did research, talk to people. What she found is that right, indigenous individuals were not engages systems and services because the experiences that their ancestors had when they engage services, when they were engaged by the state, are engaged by government. And they said historically are, our people have not been treated well. We've been discriminating against women harm, so we're not going to continue that, that interaction. So I think it really speaks and it really does provide insight into the black community. Why is it that we feel and we know that we are targeted by police? Why is it that we don't feel safe, commonplace when we're in danger, is about we may not go to a non-profit to get services. Is there a trust there that's been broken from previous experiences? And so I think it's good to understand that again, will even go colorblindness aggregates that reality, historical trauma, and in a gaits, why you may not see people of color walking into your school and walking into your church, your walking into your restaurants are walking into your police officer playstation. So just briefly, I really, what I want to hit home here is that the black community has experienced generations and generations and generations of trauma. And trauma really has not been fully addressed as it should be. So, you know, raging back from 1619 will be high. Black slaves brought to this country. We were rates tortured, killed, and stripped away from our families. And another really heavy thing that happened was we are stripped away from our culture. We came from a society, a matriarchs, and we were forced into a patriarchal society. We are forced to take on different names, different cultural experiences. And so there was a lot of lost those experienced by the black community at that time. It's important to know that. It's important to remember that that happens. Later on. We hide things like the 13th amendment come in. I'm giving it rights and ending slavery wishes what we were told, However, what we saw come in place and that was something known as complexly share, sharecropping. Where literally farmers could pay prisons to write out. Inmates who, particularly at that time between 18651965, were black. And so the reality is yes, the 13th Amendment was passed, but we were still being slaves. And that is something that we're still experiencing today. Confidently sharecropping has not ended. I was still a form of slavery. We see happening, we also see situations happening within the Jim Crow era. We saw were, where's the rise of the Ku Klux Klan were literally being targeted and killed just because of the color of our skin. Nothing else has to happen. And even after we were set free, we had over 4 thousand black Americans killed in the South due to lynching in the colliculus plan, and a little over 200 that were killed him. Nor so again, rights were given, were say, we're told that were more equal. Whoa, whoa, but we're still dine and we're still beating slides later on. And as we've seen moving into now generations, we saw blacks were moving into cities and saying, oh, medium jobs, but were still segregated in parts of the city. They were still segregated within their jobs. They were told, you know, you can work here, but there's really no advancement possible for a black individual. So again, this, this false idea that you get a job, you get to come here, you get to live in the city, but are you really being treated equally and fairly to everybody else? Are you so given the same opportunities and access to justice and prosperity to everybody else's. And the reality is now. And then, even within those generations, we saw things like drug use that was used as a reason that we needed to increase police within black communities. But the reality is that white communities and black movies we're using is selling drugs at the same rate. But black communities were being forced into prisons at 20 times more than white people doing the same thing. So again, the reality and what I want to hit home for generations and generations of traumas that it's still there. It's still something that weeks have experience to somebody. We still experience a fully effects on today. And that's really why ACOs fighting in the streets right now. We have to claim that freedom. We have to get that freedom because it's something that we'd never truly have ever had. So where I want to cut. Touch on briefly right now because I know that your time is limited. Again, those generations of trauma where we are now, we're still seen that and we're still seeing the effects of that within our communities. Here's a couple things I want to hit home. An estimated 20.1, 29% of African-American females are victimized by intimate partner violence in their lifetime. That can be rate physical assault or of stopping black boys are almost three times as likely to be suspended than white boys. And black girls are almost four times more likely to be suspended than white girls from school. Approximately 8% of people in federal prison and almost 60% of people in state prisons for drug offenses and black or Latino. And 2018, the voice of blacks Cincinnati found that despite protections, despite protections, 52% of all juvenile prostitution arrests are African-American. And what's even more important to know and I, in those, in that situation is that penalties associated with trafficking young black girls is lesser if you're caught than if you're caught tracking a young white girl. So lot of times people will want to traffic black girls because if they're caught, they're going to serve less time. In 2019, a study published in the Journal of Community Health found the rate of suicide deaths among black males increased 60% from 2001 through 2017. Researchers also documented on 182% increase in the rate of suicide deaths among young black females during the same time period. That time period being 2001 to 2017. That's where we are today. That's the reality of the built up trauma that our community is felt today. And we have to have a response and we have to change. We have to acknowledge that black people and our culture should be celebrated. And that we can't just say, your race does not matter because matter, we're experiencing discrimination because of the color of our skin. We are being exploited because the color of our skin and people are getting away with it because of the color of our skin. So we have to change. What can you do to really address what's been happening and how we move forward. I think one, we have to have an understanding of what this looks like. We have to have an understanding again in the past. The information I just share with us stuff that we don't get taught in school. Black history isn't taught in school. So you have to have an understanding of why black people are where they are today and why we do what we do and why we're doing well. As far as justices concerns. With that word, that knowledge is important when you hold people accountable. So you've seen a lot in the kind of media lately that a lot of companies like businesses and visuals phase like that next that Black Lives Matter. They, they put up little signs is that black lives matter. And they're saying that they're going to stand with the black community moving forward and find that we get justice. And so what can we really important moving forward is making sure that we're holding people accountable. Making sure that it goes beyond just saying black lives matter, but what are you gonna do to actually take action? To ensure that we are safe, to ensure that we're protected, to ensure that we get the rights that we need. So and accountability is an incredible thing that we, that we really have to take to heart, especially as we move for the next couple months and onward through the future. Why does it matter that we have accountability? Why does it matter that we have these conversations? Number one, because it's education, we have to have these conversations were better educated. I and all of it really pass impressment and feature. Also. I, and I know that a lot of other individuals want to ensure that people of color and the white community have access to justice, have access to resources. So it starts with these conversations. It starts with identifying what barriers there are four people within the black community to rise to where they need to be. And we have to be having those conversations and we have to ensure that those pathways are available. Because like I showed beginning of this, I am a survivor of sexual violence and I found out very quickly that the services I needed and truly needed to get on the pathway healing were not available to me. And so we really have to take a stand and make sure that that's accessible for everybody. Also, for me, it truly means this is what this is what it truly means to be trauma-informed survivor Center, to be an ally. You can't just step up and say black lives matter without having any context as to why we are saying those for that phrase right now. So make sure that we hold each other accountable. What I always say is that I would encourage people to start with a self-assessment. Find out where you are, find out where your biases lie, and then obey and, and true conversation with your community, with your organizations, with, with companies and businesses, brain that conversation to them. Usual privilege to have those conversations and enter doorways that we may not feel comfortable or be invited to enter. That's the privilege that you do have. That colorblindness says you jump. So use and the best way you can. As far as moving forward, there are a couple of resources I say would be great for you to have. Number one, I think having Kimberly Crenshaw as a part of conversation and a part of your education toolkit. It's critical, she's really the queen of intersectionality. And, you know, again, I think it's important to understand where do these, where do you things like race and poverty and of sites where do things like race and gender and their sides. And what do we have to do as a community to better build an inbuilt safety within our community. Additionally, I think it's always important to reach out to your local black lead organizations. Find out what's going on and find out what they're doing on the ground and what they're finding important to support communities that can be critical. And if anyone ever has questions or wants to discuss, looked me more about building culturally competent programming or having hard conversations. In your community, I'm happy to be there and be a resource. Again, my name is Morgan waiting. I'm happy to share with with us that they would buy my contact information. I'm say you walk in habit and if you feel comfortable and want to reach out smoothly, so free, any questions that you might have, any further conversation you might want to have because this is a short I'm happy to do that, so thank you all again. Greetings. My name as Rashad up direct mad. And I'm the founder and CEO of the Racial Healing Project. I started the Racial Healing Project in response to the reality that no matter what sector you work in, there are vast racial injustices and vast racial inequities that produce harmful racial outcomes. And that's true in education. That's true in government, nonprofit, philanthropy, business. That there are deep-seated racial inequities that are being perpetuated over time, often at the organizational level, but certainly within a broader societal context. Now, that's the bad news. But the good news is that there are things that we can do to address those inequities, to create more racial equity in our organizations in by virtue in our society. And so the Racial Healing Project does work that is focused on helping organizations to identify and to eliminate racial inequities in their daily work. This includes certainly training around anti racism and around how to create an organization that produces a racially equitable outcomes. This is about strategic planning, this is about organizational change management and change processes. We provide technical assistance and consulting as well in doing this work. And part of the work that we do as we think about integrating an, implementing anti-racism frameworks is defining and having some shared definitions is shared understanding about what anti racism is. And it's probably helpful to talk about what anti racism is not. Anti-racism is not neutrality, is not being passive when issues of racial injustice arise. It's not being unclear or using language that does not help to define the problem. Anti-racism is about being active and being very intentional in and doing the harmful outcomes that are associated with structures that are perpetuating inequities. And so it's about making plans, it's about taking actions. It's about setting goals and increasingly accountability to ensure that racial equity is the outcome. And not simply a thing that we are talking about, are simply a thing that we might be aspiring to without any metrics or without any path forward. And so this is a bit of a paradigm shift. Oftentimes folks may position themselves or their organizations as being not racist. That's really has been the goal to make sure that we are not viewed as being racist, or at least being racist in some of these very obvious ways. And so this shift requires us to ask much deeper, much harder questions. How are we assessing the way in which we're producing racially equitable outcomes? What kind of data are we assessing and analyzing? What kind of goals do we have set? Not only for our customers or our consumers, but for ourselves? Anti-racism requires that level of intentionality, that level of action. So that's very clear how the organization is moving forward. There should not be confusion on any of those pieces. This varies a little bit from traditional diversity, equity and inclusion models. And certainly those models are good and there is a significant amount of value in the ideas, diversity, equity and inclusion. However, and anti racism approach requires us to have a deeper analysis of the contexts that are organizations exist within, as well as the ways that race and racism has influenced and shaped the ways we think has shaped our policies and has created interrelated structures that are also contributing to these deep and in often cases, intractable outcomes and realities. So without question, there are more organizations and more groups having conversations about racial equity or about anti-racism. We see that this is taking shape at a national and international level. Many people are reading more books and articles about what it means to be an anti-racist or how do we create spaces that are anti races? And it's important that we're aware and responsive to the current climate that we are in now as we respond to the murders of Briana Taylor and George Floyd and Ahmad arbitery among so many others. The reality that this is creating a very powerful, a very visible, and a very unique way in which we feel accountable to creating equity or racial equity in spaces that we haven't before. And so it's good that that folks are coming to the table and having conversations that perhaps we weren't having even six months ago. And you can align that with the reality of Copan 19 and that this virus is attack and communities in ways that are disproportionate am and creating disparate outcomes for black communities, Latino communities, and us. Use of color. And so there are these contemporary, current challenges that are really highlighting and elevating the importance of a racial equity lens. And positioning yourself so that you can work in a way that is producing racial equity. But it's important to remember that these current issues are also couch in a much broader context. And whether that's an analysis of 16-19 when the first Africans were brought to this continent as slaves. Or even the ways in which the indigenous peoples of this land were hunted and exterminated. And even as we think through history, moving from 1619 to the late 16 nineties, as laws became more formalized in this country that focused on the separation of those of African descent from those of European descent and so on and so forth. There are many other ways in which this historic context has really shaped our contemporary challenges. But it's important that we don't lose sight of the fact that this has been a very long Challenge. This has been a very long reality for black people and for people of color in this country. And so we want justice for Briana. We want justice for our motto when Justice for George want justice for all of those individuals. And we also need to be thinking about how we deconstruct these very long standing structures and systems that create daily and an acute and continuous indignities and continuous injustices in so many other spaces and in so many other ways that we can measure when we look at racial inequities in the system. And so that really pushes me to advocate for us to continue to have these conversations. Make sure that we're creating spaces in our personal and professional lives or we can learn and grow and continue to increase our own ability to understand some of what's happening currently in some of what has been happening historically. But it also means that we have to move ambitiously and move courageously towards actions. It's good that we're learning is good that we're growing. But we can't stay here. We have to take actions. Remember, being anti-racist means that we're taking actions. And so we have to take actions to move us forward. And what do we understand about the way we are currently functioning? What kind of questions are we asking? What kind of data are we collecting and are we looking at that data disaggregated by race? If we're thinking about action steps, what kind of goals do our organizations need to set? So that we are ensuring that we have a lens for racial equity and that we have metrics for racial equity. If we're setting goals for racial equity in and to make sure that our organizations are becoming anti-racist. Then what kind of accountability or we also putting in place to make sure that it's not just talk. But that if we're setting goals that were also assessing whether we're making progress towards those goals. And if there are obstacles to those goals, that we are identifying those obstacles and that we are working to remove barriers and to remove challenges so that we can continue to move forward. There has been a lot of conversation and a lot of different places around what we can do and what we should do to achieve racial equity not only as an organization or as individuals, but also as a society. And part of that means that we have to be shifting ambitiously from dialogue, from conversation and learning torward actions towards clear action steps that we can all be taking. And holder held each other accountable to. So oftentimes, this is the beginning. The fact that we're having a dialogue and the fact that we're increasing our shared understanding and that's important to do. And so I encourage you all to continue to move forward and be bold, be brave, make the right investments, think outside the box. And make sure that as this work is happening, that we recognize that anti-racism is everybody's work. It is not simply the work of black people and brown people and people of color. This is everybody's work because white folks work. And we all need to be stepping up and making decisions that we know will set us up for a future where our race, where our skin color won't be the determination of our life outcomes. Thank you. Hi. My name is Dr. Shane and Cambrian and I serve as the chair of the School of Social Work at Spaulding University in mobile, Kentucky. It's my privilege to spend the next few minutes with you unpacking in discussing the differences between the terms anti-racist and non racist. But before we get to that distinction, I'd like to add one more element to our continuum, and that would be racist. But before we can even explore that dimension, I think it's important for us to have at least a snapshot shared definition of what racism is. So racism, in a very brief definition, is simply the bias and oppression of one group by another based on perception of race and ethnicity. I think it's important that we are intentional about the use of perception. Because we know that race is a social construct, not a biological construct. There is no white gene. There is no black gene. In fact, there are more differences between like groups. Then between different groups. The construct of race was developed. To ensure that we had markers that offered those spaces of privilege for individuals classified as white. Now, we go back and again, I know I'm giving you a precursor or with history lesson, but forgive me, it's the academic and me. But that was the first classification of the use of the term white actually doesn't show up in history until we look at Virginia in our colonial days, somewhere around 16801690, for the first time it shows up in Virginia Law. And it shows up with purpose and intent to differentiate between those individuals who were either serving as indentured servants at that point, the beginning of the slave trade. And, or those individuals who owned land and then in turned owned these individuals. So when we start to unpack the idea of a racism and racist behavior, it's important to understand that these constructs were not biological in origin and that they were crafted in design with a purpose. So if we understand that racism is the exercise of oppressive behavior toward one group by another based solely on the perception of race. Then we know that racist practices, our practices that are grounded in that notion of superiority of one race over another. But we also know that, that grounded perception of superiority is based in no element of science or effect. It is a constructed narrative designed to endorse and ensure the sublimation of one group by another. We know that this follows a historic continuum that these notions that were talking with so boldly today in, in far more circles than, than I've ever seen as both an academic, a social worker in an anti-racist. These conversations are bubbling in places that I've never seen before. And but we know even though there is a current in the contemporary edge to them, we cannot let go of the historic contract context and the thread that pulls through to each of these contemporary and modern day conversations. So if we define on one end that a racist is an individual who purposely and willfully embrace his practices and policies of oppression by one group over another. That's this into the continuum. Then we have felt for years that the opposite end of the continuum would simply be that I'm, I'm, I'm not racist. I'm a non racist. You may have heard individuals self-defined for years, in fact, become defensive and conversations and dialogue and say, but that's not me, I'm not racist. Many of you have made, maybe heard of folks share the term. That doesn't fit me. I'm colorblind. Colorblind is not a reality. When it comes to the embracing of humanity, the embracing of the people that we get to share this journey with, to claim to be colorblind is to actually refuse to see the uniqueness and the brilliance of difference. For folks to claim I am not races. Now there may be truth that goes with that. A definition that is currently used and embraced by many leading scholars and authors, including candy and coats. A, a non racist is an individual who at their cord genuinely believes that there is not a difference of better or less. Based on perception of race or identification with race. A non racist is someone who genuinely believes in the equity in the equality of individual, the equity and equality of worth, of capability, of capacity. And you're probably saying to yourself right now. So why is that a problem? How is that a bad thing to be a non racist? It's not bad. It's limiting. And it only gets us a part of the way there. Because if we recognize and acknowledge that for generations, we had built the economy, built the capital of this nation literally on the backs of enslaved peoples. And that by the establishment of the passage of the Voting Rights Acts build the civil rights amendment. That if our theory is that by simply that passage, that we have done our due diligence and we have ended the impact and we had ended systemic and institutional racism. It inherently dismisses those multiple generations of inequity, of abuse and horror. And we've said instead, well now we expect you to be able to run the full race with everyone else you instead because of the oppression applied to these groups of individuals. Again, simply because of perception of race. That those of us who have benefited from structures that favored white skin. Those of us who have had I've marked opportunities that weren't earned, but we're inherently made available simply because of our whiteness. If we simply leave it at that unknown racist, I believe in the full capacity and inherent worth of all, regardless of skin color, regardless of gender, regardless of orientation, regardless of any defining element. If we only stop there, then where in essence, setting back and conceding that the structures of institutional and systemic racism will prevail. Because if these systems are to be brought down in, these systems are to be dismantled. That has to be dismantled by those who actually built them. The work of doing systems of white supremacy does not fall on those that white supremacy has oppressed. The work of undoing white supremacy falls to those who have benefited from this white narrative. Which takes me to the space of identifying and defining a little bit more about what it is to actually be anti racist. To be anti racist, I believe you have to be, at your core, a non racist. You have to believe in the full capacity and inherent worth of all, regardless of any markers that we might attribute to effects, especially markers that we attribute along the lines of race. But to be anti-racist, acknowledges that the simple awareness and it kind of imbuing of inherent worth is not enough. An anti-racist picks up and takes on the challenge of dismantling the systems that have created the very privilege that we walk in. To be an anti-racist requires us to acknowledge that there are systems that we have benefited from, that we did nothing to earn, but are simply granted to us by the very color of our skin. And anti-racist then takes up those systems and takes issue with those systems in finds ways to begin the process of the dismantlement of those systems. Now, that does not mean that to be an effective anti-racist, You have to have multiple degrees and you have to have access an inroads to all of these spaces where you can enter and make the most impact for destroying these systems. In fact, you can show up is a very bold anti-racist in social media. You can show up as a bold and assertive anti-racist in the checkout line at the grocery store. Now it's a little bit harder right now because we're all supposed to have on masks and it's harder to necessarily interject yourself into conversation. But it can still be done. Because the work of an anti-racist is someone who chooses to interrupt the evidence of racism whenever it presents itself. That means maybe you're at a family gathering. Someone makes an offhand joke. People around, you were laughing and chuckling. And even you can tell that there are some folks who are a little uncomfortable about it. But the normative would be in your family to simply let it go. The anti-racist says we can never let it go. Just as those individuals who live in the skin of Being Black, Live in the skin of being Brown, can never let go of the, of the beauty that is being black, the beauty that is being black, and the burden that it is to be black and brown in this nation. The, the fear, the anxiety that comes with being black and brown in this nation, simply because you are black or brown, are our brothers and sisters can't ever let that go. That calls us to action to say we can't ever let a statement go. A misinformed assertion of fact in conversation. Maybe, again, going back to the, the illustration of maybe an off-handed joke that makes you uncomfortable and you could tell it makes maybe a few folks in the room uncomfortable, but the norm would be in your circle or in that family experience to just let it go change the subject and move on. The anti-racist would call it out, would say, hey, here's why that's a problem. Here's my unmade uncomfortable about that and here's why whether you mean to or not, that by sharing that kind of story, offering, that kind of joke, you're contributing to the perpetuation of racism and anti-racist. When sitting at a staff meeting, sending in a faculty meeting, and they encounter a statement that is even just subliminal way. Racist, maybe provides part of a fact, but not the whole fact. So the story becomes skewed. And anti-racist speaks up. And anti-racist says, wait a minute, I'm not sure that that's exactly the narrative. When looking at policies, procedures, protocols in an organization than an anti-racist has been able to move into, in, and maybe even have voice or shared responsibility in an anti-racist looks for ways to unpack policies, protocols, procedures that had been purposely crafted with this racist notion of privileged for some the meaning of others. And calls those practices, policies, protocols, procedures into question, and challenges the organization to dismantle them and rebuild them through a lens of equity. An anti-racist May March in the streets with folks who for over 70 days demand justice for the murder of Briana Taylor in global Kentucky. And anti-racist may send supplies to those who march and other cities, as they call out for justice in the deaths of George Floyd, Amman arbitary. An anti-racist, can show up in, provide support in voice and strength to a movement for equity in so many areas. But I know that oftentimes the call to move from being non races to anti-racist can be intimidating. Let's be honest, the effects who struggle with conversations about racism or wife apps. And in case you haven't been able to tell by your screen yet. I'm a white folk. I'm a white, middle aged woman, even though my children regularly tell me that by claiming to be middle aged, I'm planning on living well over a 100 now. I believe it's my choice to live over a 100. So I'm going to claim the middle age. Whether that is real or not, the reality definitely is that I'm a white woman. And as such, I work, I operate, I walk, I breathe in a certain level of privilege. I can choose to be non racist because I do believe at my core IN non racist, my belief structure, my personal faith walk calls me to that space of inherent worth of all. Calls me to that space of seeing the equity and capacity all individuals. It also calls me to see the inequity an opportunity that is paired with that equity in capacity. So I had my core, I'm definitely non racist. I choose to be anti racist. I choose to show up in spaces and use my voice to use the privilege that I have to call out the microaggressions that I see. Then I here to call into questions, practices, procedures, policies to march alongside those individuals who were calling for justice. But in order for me to effectively do that, I think a critical caveat in a critical component to being an effective anti-racist, to being an effective accomplice in the work of justice is we have to be prepared and we have to do our homework. For me. A competent, equipped, capable Anti-racist is an individual who commits themselves to learning all of the pieces of American history that have been sanitized and omitted from our educational opportunities leading to today. That means I have to commit my time and my energy into a deeper level of understanding of this context of racism in this nation. The reality of it is we have huge portions of our American history that are literally and purposely left out of public education. Now, if I had the time, I would explore with you that, that process that the Daughters of the Confederacy, confederacy so effectively engaged in and making sure that when we talked about slavery, when we talked about that, that 400 year staying on our resistance, that we relegated to. Just a paragraph when we talked about the civil war. That was purposed. Because what we do not know of, we cannot speak to me. Say that again. What we do not know of, we cannot authentically, accurately and powerfully speak to. So if our call is to be anti-racist, to be active in dismantling the systems of racism. We've got some homework to do. We've got some things to learn. But good news is there are so many people out there ready to help on that journey. There are so many fabulous texts, fabulous books that had been written, so that we get that additional story. We bring that voice in. It is different than ours and we can learn our history, because once we know our history, we can dismantle it for our future. So in order to effectively be an anti-racist, We have some homework to do. Number two, we have to commit ourselves to a constant space of self-reflection. There is not a badge that we will earn that says Today you have reached the status of anti-racist. And you can put that badge on and you walk in the world in that space of being an anti-racist. To be an anti-racist, you have to pick up the mantle every single day because we have to commit to at the end of the day, reflecting what did I do well today, where did I get uncomfortable? Why did my tongue get tied in that situation? Because it will no matter how long you do it, and no matter how long you commit yourself to the work, you will hit spaces where suddenly you feel uncomfortable, ill informed. Do I know what to say? But a commitment to anti-racist practice says we will still show up, will own our mistakes when we make them, we will seek out wise counsel. We will reflect on ways that we can approach situations differently. How can we show up more effectively? And then we get up the next day and we start again. Finally, a commitment to anti-racist practice calls us to building bridges and coalitions. If individuals whose stories are different than ours, that means sometimes one of the most effective thing that an anti-racist practitioner, an anti-racist can do is simply listen. We have to be cognizant of the fact that the white voice is privileged in the US. We're used to hearing our stories, were used to then taking charge and creating solutions and providing options. What we're not geared to is listening to different narratives, which then puts us at risk for buying into the myth of a single story. So an anti-racist must commit themselves to listening to the lived experiences of racism by individuals who look different, Who's lion lived experience has been different. If we commit ourselves to those three practices, then we can fully embrace this idea of being an anti-racist. And it won't become a checkbox. And it won't become a batch that we wear. And something that we can say that we've done. But it becomes a way of being for us. The good news is I genuinely believe that the more we create and cultivate a vast group of anti racists. The more we will be able to dismantle the systems that have kept us divided, that have perpetuated inequity. I like to say, it's kinda good to try to blow things up. We want to blow up the systems that perpetuate inequity, that perpetuate division, that perpetuate oppression. And John Lewis is terms we want to be about the business of being in good trouble. And I genuinely believe that if we commit ourselves be onto the tier of non racist to embracing the call of action, to being an anti-racist. Then not only will we get into some good trouble, it will sustain some good tuned. Hello, I'm Leslie Benzer, a singer in social science major here at Indiana University Southeast. I will be sharing my experiences with the events that have occurred during this past year with Coburn 19, it was ironic to think that at the Multicultural Student Union holiday party, I showed a video from the Netflix series explained about the next pandemic. The information presented in the video is eerily similar to what was going to unfold over the next few months with Coburn 19 is shine the light image and highly romanticized people quarantining and the safety of their own homes. I didn't realize how much of a privilege I had to have access to a stable and reliable internet connection or my house. I saw comics of how people in lower socioeconomic statuses didn't have the luxury to stay at home. With family in partaken new hobbies and activities such as the middle and upper classes did I think is essential to understand and not to hide how many people struggled is great for those who learned how to create and bake bread from scratch. Still, we should appreciate those essential workers who often aren't recognized, such as fast food employees, like public transportation drivers, sanitation workers, and much more. Unfortunately, some of these people make minimum wage or struggle more than others to meet ends meet. We should always be thankful for their services that they provide. We should also try our best to keep not only ourselves safe but others as well. You might not get sake that you may be a carrier and pass it to someone else who was more at risk. I will now talk about the Black Lives Matter, movement. To all the black lives lost, Emilia, rest, empower someone who doesn't have social media. My experience of the BA, ETL and move, right? It looks a little bit different. I got most of my information from the news and my friends. I assign all the petitions and watch YouTube videos where the ad revenue would get donated to different organizations. A hit close to home with Briana Taylor's death. As everything was unfolding right across the river. It's terrible to think that a high number of black people experience the injustice that Briana Taylor suffered. One of the most important messages from the movement is that being not races is not enough. We must all be anti-racist and help them them as allies. We need to check our privileges and actively listen, engage. We could self teach ourselves about different topics on how to be an ally and other important topics and the law next community, there's a lot of issues surrounding anti blackness in polarism. Having these discussions with family and friends who don't understand is a one-way towards the right direction to a more understanding community. And at times it can be hard and frustrating. But as an ally to the black community, it's important to, to show solidarity in commitment to the movement. We should remember it's not about joining the moment, but inside of joining the movement. As a young Latino woman, The Death of Vanessa again, also made us a significant impact. It's crazy to think that in a country that claims to love those who serve and protect their often victims that suffer at the hands of their own institution. It hurts to know that Hispanic woman was killed and her base wasn't trying to properly investigate it. It also pains me to to know that it took until gains investigation to find the missing body of private Gregory would tell morale is it shows how some of the most respected institutions can be flawed and corrupted. It also represents how important it is to buy even when it seems that the odds are stacked against you. With the cases of Briana Taylor. And then as again, we see you out there, cases weren't getting the attention that they deserved. Yet. The voices of their families and the support of others, their communities, and social media platforms demonstrated how recognition and movements can be made. In conclusion, I encourage everyone to strive to be a good human being, to realise the privileges we may have, and to use our privileges to help others is on everyone during this pandemic to keep each other safe and healthy by doing your part. Hello, my name is changed, you will person. I'm the director of staff equity and diversity here at Indiana University Southeast. As our country goes through this period of racial injustice, understanding it and tried to heal from it. It's important for us here to remember that we are one campus community. And as such, it is on each of us to work with one another and to support one another. As such, my office were mains or resource on campus, whether it's filing a complaint, working together to overcome an obstacle or an issue or just getting it bikes. My door is open to the entire campus community and I'm here to be a resource. One of the things that my office does is the sojourners for truth group. This is a collaborative effort between my office and the office of counseling here on campus. And this group gives our students an area where they can work with one another. They can talk through issues and they can be there and help each other heel through this period of racial injustice. We meet digitally every Tuesday and we are open to the entire campus community. If that is something you're interested in, please reach out as we would love to have more members and more involvement throughout the year in this really great and dynamic. So once again, please feel free to come on up to the office, sit out and have a cup of coffee, and use me as a resource in this time. Thank you.