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2010-09-01 issue:

Continuum on becoming an antiracist, multicultural institution

by Damascus Road. Adapted from original chart by Ronice Branding, developed from concepts in multicultural organization by Baily Jackson and Rita Hardiman, and further developed by Andrea Avazian.

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Racial and cultural differences seen as defects
EXCLUSIVE
An excluding church: Enforces the racist status quo of dominance and exclusion of African Americans, Arab Americans, Native Americans, Latinos and Asian Americans through its official program, practice, policy, procedures, constituency, structures and mission. Intends to exclude people of color and succeeds in intent. Reflects sinful attitudes and systems of surrounding society. Cannot see the racism iceberg.

PASSIVE
Church of the status quo: Eurocentric in ambience. May say, "We don't have a problem." Tolerant of a limited number of people of color who are "articulate" or "just like us," but the power of white privilege is maintained throughout the institution. Language may include "those people." Racial superiority attitudes remain intact. Intent may have changed, but there is a high level of incongruence between stated intentions and results. May partially acknowledge the racism iceberg but only sees a small part of the tip.

Tolerant of racial and cultural differences
SYMBOLIC CHANGE
An open church: Sees itself as committed to inclusion of people of color, affirms denomination’s pronouncements but is often unaware of habits of privilege and paternalism. Symbolic inclusion; recruits for “someone of color” on committees or staff but not “those who will make waves.” No contextual change in culture, policies or decision-making. Characterized by high attrition rates of people of color. Some discomfort with incongruence between intentions and results. Antiracist language may be present but not fully owned. Only sees racism iceberg above the water.

IDENTITY CHANGE
An awakening church: Claims an anti­racist identity. Desires to eliminate discriminatory practices and inherent advantage. Antiracism training owned and practiced throughout the institution. Expanding view of diversity may include other socially oppressed groups, but decision-makers still conform to norms and practices derived from the dominant group's worldview. Theology claims essential antiracist identity. Teams equipped to dismantle racism. Institutional culture not yet thoroughly representative of cultures of people of color. Working at lowest level of the racism iceberg. Accountability to oppressed community discussed but not yet implemented.

Racial and cultural differences seen as assets
STRUCTURAL CHANGE
A redefining church: Not satisfied with just being antiracist, it begins to see the benefits of broader racial and cultural perspective in its ministry and mission. Audits all aspects of church life to represent antiracist commitments. Stated agreement on willingness to struggle; values various conflict styles. New policies and models for inclusive decision-making, mission and ministry. Redefining constituency and structure so they are no longer based on White Power. Antiracism training owned by the institution. Accountability to oppressed community now structured with identifiable veto power. Working at the core of the racism iceberg.

INCLUSIVE
A transformed church: Diversity is seen as an asset. Church reflects contributions and interests of diverse racial, cultural and economic groups in determining its mission, ministry, policies and practices; full participation in decisions that shape the church. A sense of community and mutual caring that is seen and felt. Commitment to confront and dismantle racism within the church and the broader community. Allies with others in battling social oppression. Able to develop antiracist programs. Antiracist identity understood and accepted as normal by the institution and constituency. Institution equipped to melt new forms of the racism iceberg.

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