Organizational Change Process
“There is no formula for how to align an organization’s commitment to racial justice with its policies, practices, culture, and ethos. Doing this work organizationally is also about building internal will. … It is about taking risks in word and deed. It is about working with integrity and being accountable to people and communities most impacted by structural racism” (Operationalizing Racial Justice in Non-Profit Organizations). Internal operations need to be aligned with an organization’s commitment and values for legitimacy and credibility with the community it works in and with its partners. To the degree that white dominant culture is embedded in an organization, exposing how it permeates practices and operations provides an opportunity to co-create a culture grounded in liberation and racial equity.[...]
Addressing White Supremacy Culture
Information on Specific Sectors
Policies and Practices
Racial Equity Impact Questions and Process
Racial Equity Planning Tool
Boston Public Schools, Office of the Superintendent
REIA: Racial Equity Impact Analysis: A Process for Change
Tanya Cromey et al.
City of Minneapolis, Division of Race & Equity
Brave Questions: Recalculating Pay Equity
Mala Nagarajan and Richael Faithful
Race and Social Justice Initiative: Budget and Policy Filter Supplemental Toolkit
City of Seattle, Office for Civil Rights
Racial Equity & Inclusion at Living Cities: Frequently Asked Questions
Racial Equity Analysis
Race and Social Justice Community Roundtable
Racial Equity Impact Assessment
Terry Keleher, Applied Research Center
Racial Equity Impact Assessment Pocket Guide
Voices for Racial Justice
Racial Equity Toolkit: To Assess Policies, Initiatives, Programs and Budget Issues
City of Seattle
Strategic Questioning: An Approach to Creating Personal and Social Change
Tools and Toolkits
Understanding the Change Process
Equity Rationale: Why You Need One, and How To Get Started
The Management Center
Is Diversity, Equity and Inclusion Anti-Racist?: How Strategies for Social Change Are Co-opted
Rebecca O. Johnson
An Ecosystem of Resourcing for Racial Equity Culture Change Work
Interaction Institute for Social Change (IISC)
Building a Race Equity Culture in the Social Sector
Equity in the Center
Equipping Organizations for Change: Video Case Studies
Equity in the Center; Year Up; Leadership for Educational Equity; SAGE; Demos
Multicultural Organizational Development: A Resource for Health Equity
Laurin Y. Mayeno
CompassPoint Nonprofit Services; The California Endowment
Operationalizing Racial Justice in Non-Profit Organizations
Transforming Organizations: A Guide to Creating Effective Social Change Organization
“To love is transformational … To translate this to others … requires our whole hearts, minds, actions, and accountable systems. All of this is a profound act of resistance and culture shift. We are swimming upstream against the normative practice of checking off our to-do lists. … Love, when fused with power, is our tool for justice, freedom, and liberation. … Our very survival is wrapped in love and power. Our work is amphibious, living in the both/and, beyond the shores of the binary, colonized world of separation and othering.”
~ Shiree Teng and Sammy Nuñez, Measuring Love in the Journey for Justice
Fitting Pro-Blackness Into the Nonprofit Infrastructure – Shanelle Matthews
Also in this section:
Addressing Trauma and Healing
Caucus and Affinity Groups
Hate Crimes Prevention and Response
Training and Popular Education
Conflict Transformation and Restorative Justice
Policy and Legislative Change
Youth Activism and Intergenerational Work
Arts and Culture
Dialogue and Deliberation
An anti-racist is someone who is supporting an antiracist policy through their actions or expressing antiracist ideas. This includes the expression of ideas that racial groups are equals and do not need developing, and supporting policies that reduce racial inequity.
SOURCE: Ibram X. Kendi, How To Be An Antiracist, Random House, 2019.
Caucusing (Affinity Groups)
A caucus is an intentionally created space for those who share an identity to convene for learning, support, and connections. Caucuses based on racial identity are often comprised, respectively, of people of color, white people, people who hold multiracial identities, or people who share specific racial or ethnic identities.
To advance racial equity, there is work for white people and people of color to do separately and together. Caucuses provide spaces for people to work within their own racial/ethnic groups. For white people, a caucus provides time and space to work explicitly and intentionally on understanding white culture and white privilege and to increase one’s critical analysis around these concepts. A white caucus also puts the onus on white people to teach each other about these ideas, rather than placing a burden on people of color to teach them. For people of color, a caucus is a place to work with peers to address the impact of racism, to interrupt experiences of internalized racism, and to create a space for healing and working for individual and collective liberation. At times, people of color may also break into more specific race-based caucuses, sometimes based on experiences with a particular issue, for example police violence, immigration, or land rights. Groups that use caucuses in their organizational racial equity work, especially in workplaces and coalitions, generally meet separately and create a process to rejoin and work together collectively.
SOURCE: RacialEquityTools.org (ACT / Strategies / Caucus and Affinity Groups)
Related Resources: Caucus and Affinity Groups
Location: ACT / Strategies
Also known as unconscious or hidden bias, implicit biases are negative associations that people unknowingly hold. They are expressed automatically, without conscious awareness. Many studies have indicated that implicit biases affect individuals’ attitudes and actions, thus creating real-world implications, even though individuals may not even be aware that those biases exist within themselves. Notably, implicit biases have been shown to trump individuals’ stated commitments to equality and fairness, thereby producing behavior that diverges from the explicit attitudes that many people profess. The Implicit Association Test (IAT) is often used to measure implicit biases with regard to race, gender, sexual orientation, age, religion, and other topics.
SOURCE: Cheryl Staats, State of the Science: Implicit Bias Review 2013, Kirwan Institute, The Ohio State University.
Related Resources: Implicit Bias
Location: ACT / Communicating
The everyday verbal, nonverbal, and environmental slights, snubs, or insults, whether intentional or unintentional, which communicate hostile, derogatory, or negative messages to target persons based solely upon their marginalized group membership.
SOURCE: Derald Wing Sue, PhD, “Microaggressions: More than Just Race” (Psychology Today, 17 November 2010).
Related Resources: Racism (scroll down alphabetically to the box for “Interpersonal Racism”)
Location: FUNDAMENTALS / Core Concepts
A process of learning about and becoming allies with people from other cultures, thereby broadening our own understanding and ability to participate in a multicultural process. The key element to becoming more culturally competent is respect for the ways that others live in and organize the world and an openness to learn from them.
SOURCE: Paul Kivel, “Multicultural Competence” (2007).
Related Resources: Multicultural Competency
Location: ACT / Strategies
Power is unequally distributed globally and in U.S. society; some individuals or groups wield greater power than others, thereby allowing them greater access and control over resources. Wealth, whiteness, citizenship, patriarchy, heterosexism, and education are a few key social mechanisms through which power operates. Although power is often conceptualized as power overother individuals or groups, other variations are power with (used in the context of building collective strength) and power within (which references an individual’s internal strength). Learning to “see” and understand relations of power is vital to organizing for progressive social change.
Power may also be understood as the ability to influence others and impose one’s beliefs. All power is relational, and the different relationships either reinforce or disrupt one another. The importance of the concept of power to anti-racism is clear: racism cannot be understood without understanding that power is not only an individual relationship but a cultural one, and that power relationships are shifting constantly. Power can be used malignantly and intentionally, but need not be, and individuals within a culture may benefit from power of which they are unaware.
(A) The ability to name or define. (B) The ability to decide. (C) The ability the set the rule, standard, or policy. (D) The ability to change the rule, standard, or policy to serve your needs, wants, or desires. (E) The ability to influence decision makers to make choices in favor of your cause, issue, or concern. Each of these definitions can manifest on personal, social, institutional, or structural levels:
Personal Power - 1. Self-determination. 2. Power that an individual possesses or builds in their personal life and interpersonal relationships.
Social Power - 1. Communal self-determination. 2. A grassroots collective organization of personal power. 3. Power that social groups possess or build among themselves to determine and shape their collective lives.
Institutional Power - 1. Power to create and shape the rules, policies, and actions of an institution. 2. To have institutional power is to be a decision maker or to have great influence upon a decision maker of an institution.
Structural Power - To have structural power is to create and shape the rules, policies, and actions that govern multiple and intersecting institutions or an industry.
To restore to health or soundness; to repair or set right; to restore to spiritual wholeness.
SOURCE: Michael R. Wenger, Racial Equity Resource Guide (W.K. Kellogg Foundation, 2012).
Locations: ACT / Strategies and PLAN / Issues
Reconciliation involves three ideas. First, it recognizes that racism in America is both systemic and institutionalized, with far–reaching effects on both political engagement and economic opportunities for minorities. Second, reconciliation is engendered by empowering local communities through relationship-building and truth-telling. Lastly, justice is the essential component of the conciliatory process—justice that is best termed as restorative rather than retributive, while still maintaining its vital punitive character.
Related Resources: Racial Reconciliation
Location: ACT / Strategies
Restorative Justice is a theory of justice that emphasizes repairing the harm caused by crime and conflict. It places decisions in the hands of those who have been most affected by a wrongdoing, and gives equal concern to the victim, the offender, and the surrounding community. Restorative responses are meant to repair harm, heal broken relationships, and address the underlying reasons for the offense. Restorative Justice emphasizes individual and collective accountability. Crime and conflict generate opportunities to build community and increase grassroots power when restorative practices are employed.
SOURCE: The Movement for Black Lives (M4BL), “Glossary.”
Related Resources: Conflict Transformation and Restorative Justice
Location: ACT / Strategies
White Supremacy Culture
White Supremacy Culture refers to the dominant, unquestioned standards of behavior and ways of functioning embodied by the vast majority of institutions in the United States. These standards may be seen as mainstream, dominant cultural practices; they have evolved from the United States’ history of white supremacy. Because it is so normalized it can be hard to see, which only adds to its powerful hold. In many ways, it is indistinguishable from what we might call U.S. culture or norms – a focus on individuals over groups, for example, or an emphasis on the written word as a form of professional communication. But it operates in even more subtle ways, by actually defining what “normal” is – and likewise, what “professional,” “effective,” or even “good” is. In turn, white culture also defines what is not good, “at risk,” or “unsustainable.” White culture values some ways of thinking, behaving, deciding, and knowing – ways that are more familiar and come more naturally to those from a white, western tradition – while devaluing or rendering invisible other ways. And it does this without ever having to explicitly say so...
An artificial, historically constructed culture which expresses, justifies, and binds together the United States white supremacy system. It is the glue that binds together white-controlled institutions into systems and white-controlled systems into the global white supremacy system.
1. Gita Gulati-Partee and Maggie Potapchuk, “Paying Attention to White Culture and Privilege: A Missing Link to Advancing Racial Equity” (The Foundation Review vol. 6: issue 1, 2014).
2. Sharon Martinas and the Challenging White Supremacy Workshop, 4th revision (1995).
Related Resources: Organizational Change Process (see the first section: “Addressing White Dominant Culture”)
Location: ACT / Strategies