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OPPRESSION

A N T I

Fostering Inclusive Teaching and Learning Faculty Guide

TABLE OF CONTENTS

- Lilla Watson

Welcome

What is Oppression? • The Oppression Tree • Five Faces of Oppression

Impact vs Intent

What is Anti-Oppression? • Centennial’s Anti-Oppression Framework

Anti-Oppression Principles Unpacked • Intersectional Approach • Analysis of Power and Privilege • Dialogue • Allyship • Learning and Reflecting • Listen to all voices • Oppression is Cumulative

• Participatory

Anti-Oppression in the Classroom

Case Studies

Glossary

References

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31

37 41

If you have come to help me you are wasting your time. But if you have come because your liberation is bound up with mine, then let us work together.

12 13

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Writer/Designer - Gabriel Bedard

Editors - Nita Saini, Jaclyn San Antonio and Silvia D’Addario

A special thanks to members of the Anti-Oppression Framework Advisory Committee for their dedication and support.

WELCOME

Welcome to the Anti-Oppression Faculty Guide. This guide will provide general information and a starting point to learn about anti-oppression, power, privilege and other related concepts, as well as provide knowledge and a reflective space as you begin to explore teaching and learning principles within Centennial College’s Anti-Oppression Framework.

Critical reflective practice is very important when beginning to incorporate anti-oppression principles within your teaching and learning practices. Teachers must reflect on their social location, values, knowledge bases, teaching styles, materials and assessment strategies while supporting students to reflect on their own social location, develop their critical thinking skills and acknowledge themselves as actors in their own lives.

It’s important to remember that reflective practice can happen in many ways. Some write their ideas in a journal, while others may reflect through music or sit in nature and contemplate their ideas. Find what works for you! There will be opportunities throughout this guide for you to reflect on what you are learning.

As outlined in its Statement of Diversity, Centennial College values and embraces diversity, equity and inclusion as fundamental to its mission to educate students for career success within a context of global citizenship and social justice. Centennial values the educational and life experiences its students bring with them and encourages the sharing of those experiences as part of the learning environment.

It also recognizes that historical and persistent inequities and barriers to equitable participation exist and are well documented in society and within the College. Centennial believes individual and systemic biases contribute to the marginalization of designated groups. These biases include race, sex, gender, sexual orientation, age, disability and religion, to name just a few. Centennial also acknowledges that resolving Indigenous sovereignty issues is fundamental to pursuing equity and social justice within Canada.1

Anti-oppression is a framework or approach for understanding and responding to the experience of oppression. Anti-oppression is a way of recognizing and naming injustices that happen against people based on their identities, and then a way to work toward ending that mistreatment, oppression or violence towards the particular group(s).

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Let us remember One book One pen One child, and One teacher Can change the world.

- Malala Yousafzai

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WHAT IS OPPRESSION?

Oppression is a concept that describes the relationship between groups of people in which one benefits from the systemic abuse and exploitation of the other. It occurs whenever one group holds power over another through the control of social and cultural institutions, along with society’s laws, customs and norms and resources.

Oppression is more than the prejudicial thoughts and actions of individuals, oppression is institutionalized power that is historically formed and perpetuated over time. Through the use of that institutionalized power, it allows certain groups of people or certain identities to assume a dominant (privileged) position over other groups and identities and this dominance is maintained and continued at institutional and cultural levels.2

This means oppression is built into institutions such as government and educational systems and includes white supremacy, racism, sexism, heterosexism, transphobia, classism, ableism, ageism, and xenophobia, just to name a few.

In order to incorporate anti-oppressive practices and thinking into your teaching and learning, one must first have a deep understanding of oppression and how it works. Below is the Oppression Tree,3 a great visual tool to demonstrate the layers and complexities of oppression and helps with understanding where one can disrupt these systems through anti-oppressive practices.

THE OPPRESSION TREE Let’s start with THE ROOTS. The roots are systemic in nature and they are directly informed by our historical legacies, such as colonialism, capitalism, the transatlantic slave trade and the genocide of Indigenous peoples. These legacies have created deeply rooted systemic and structural systems of oppression such as racism, anti-Black racism, sexism, ableism and heterosexism, that are much harder to change. The roots will always be there and requires a deep understanding of the issues to make change at the root level. The roots will impact how the trunk and branches grow.

THE TRUNK represents institutional oppression and includes the practices, policies, values and norms which are informed by those same historical legacies that have shaped our world. These values and norms are embedded within the institutions of our society, such as the criminal justice system, policing practices, the education system, hiring policies, public policies and media images. For example, when women make roughly two thirds of what men make in the same job, it is

THE ROOTS - SYSTEMIC/STRUCTURAL Historical legacies, less visible, difficult to change, colonialism, capitalism, racism, ableism, sexism and homophobia

THE TRUNK - INSTITUTIONAL Practices, policies, values, norms, media, language, education, laws and legal system

THE BRANCHES are the visible outcomes from the roots and trunk and play out and manifest in interpersonal relationships most readily. Oppressive systems and norms can give permission and reinforcement for individual members of the dominant group to personally disrespect or mistreat individuals from oppressed groups through jokes, stereotypes, harassment, threats, and/or violence. It is on this level that oppression becomes more visible and readily reveals itself.

THE BRANCHES - INTERPERSONAL Present, individual, overt, attitudes, stereotypes, mistreatment, jokes, slurs, microaggressions, visible symbols

The branches, trunk and roots all form a cycle that reinforce each other. It is impossible to do anti-oppression work without dismantling all parts of the tree.

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institutionalized sexism.4 When one out of three Black young men is currently in jail, on parole, or on probation, it is institutionalized racism.5 When psychiatric institutions and associations ‘diagnose’ transgender people as having a mental disorder, it is institutionalized gender oppression and transphobia. The trunk supports the main structure of oppression and serves as a conduit between the systemic (roots) and the interpersonal (branches).

FIVE FACES OF OPPRESSION

Let’s now take a look at oppression from another angle. Remember, people who experience oppression are not only discriminated against, but they can also be subjected to physical and psychological violence. According to Iris Marion Young, there are five faces or types of oppression: marginalization, powerlessness, cultural imperialism, exploitation and violence. The following section is adapted directly from Lisa Heldke and Peg O’Connor’s chapter in Oppression, Privilege and Resistance.6 Let’s break down the Five Faces of Oppression.

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MARGINALIZATION or also known as social exclusion, is social disadvantaging or relegating those who do not fit within dominant group norms to the margins of society. Most commonly, people are marginalized based upon race, yet marginalization is by no means only the fate of racialized people. Many are marginalized because of age (elderly people fired from their jobs), sexual orientation (refused housing for being gay), or because of a disability. Overall, marginalization is a process of exclusion and relegates a whole group of people from equitable participation in social life.

TIP Faculty can actively reduce marginalization by modeling inclusive practices in their classrooms.

This creates a safe space where students are encouraged to work together and respect one

another. Faculty can also address omissions in the curriculum by bringing in materials and world

views that highlight the perspectives of groups excluded from mainstream textbooks.

POWERLESSNESS is when individuals or groups cannot regularly participate in making decisions that affect the conditions of their lives and are unable to determine or influence their own destiny. Basically, there are those that have power in society and those that are denied.

However, powerlessness can go much deeper and become internalized to the point where a person experiencing oppression can engage in upholding the same system

that marginalizes them. Educational philosopher Paulo Freire7 echoed this notion when he wrote about how powerlessness is the strongest form of oppression because it encourages people to oppress themselves and others.

It is easiest to explain by making a connection to Harriet Tubman, a famous freed African American runaway slave and abolitionist. Tubman once wrote “I would have freed thousands more, if they had known they were slaves.” In these words, Tubman conveys that some slaves felt so powerless, thought so little of themselves, and were so indoctrinated by the mindsets of their slave masters that they didn’t realize that they were slaves. In fact, it’s quite possible some slaves didn’t even realize that something was wrong with society and that they were being treated unjustly.3

In this case, white supremacy actively operated to disenfranchise enslaved people through denying basic rights, including literacy, education and information.

TIP One of the best ways to counter powerlessness is by infusing democratic education practices into

the classroom. Democratic education sees learners not as passive recipients of knowledge, but

rather as active co-creators of their own learning.8 For example, allowing students to determine

the classroom rules, the learning materials or even the assessment criteria can distribute power

between faculty and students in the class.

CULTURAL IMPERIALISM involves taking the culture, customs, traditions, religion, and language of the dominant group and establishing them as the social and moral norm. The groups that have power in society control how people in that society communicate and interpret the world around them based on those norms.

Across the world, sexuality is a common example of cultural imperialism. The dominant group in society is heterosexual, so all other types of sexuality are grouped as Others and viewed as inferior or abnormal. Culture and education systems reinforce the notion that heterosexuality is normal and better (a social phenomenon called heteronormativity). Those who have different types of sexuality are told to become heterosexual.3

Those who experience oppression by cultural imperialism are commonly reduced to stereotypes and/or rendered invisible within the social norms of society.

FIVE FACES OF OPPRESSION

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EXPLOITATION is the act of the dominant group using people’s knowledge, culture and labour to reap benefits while not compensating them fairly. Such benefits include material wealth, as well as non-tangible goods such as status and power.

Exploitation enacts a structural relation between social groups. Social rules about what work is, who does what for whom, how work is compensated, and the social process by which the results of work are appropriated, operate to enact relations of power and inequality. These relations are produced and reproduced through a systematic process in which the energies of the have-nots are continuously expended to maintain and augment the power, status, and wealth of the haves.10

TIP Teachers can actively challenge stereotypes and myths about oppressed groups by developing lesson

plans that avoid bias and include positive representations of communities. Emily Style introduced the idea of

curriculum as a window and a mirror. Curriculum can serve as a mirror when it reflects individuals and their

experiences back to themselves. At the same time curriculum can serve as a window when it introduces

and provides the opportunity to understand the perspectives of those who have different identities and

experiences. Curriculum should be balanced and include various windows and mirrors for each student.9

TIP Faculty might begin to counter exploitation by engaging students in discussions about the

larger systems of exploitation that exist and how they can be reimagined today. Topics such as

colonization (why is Spanish spoken throughout Latin America?), globalization (who benefits

from free trade agreements?), white supremacy (why is there a multi-billion dollar whitening

cream industry in Asia?) or consumption choices (where do your clothes and food come from?)

VIOLENCE is probably the most obvious and visible form of oppression and consists of physical harm, harassment, stigmatizing, or degrading behaviour of any kind based on social group status.

All forms of sexual violence and hate crimes are prevalent examples of violent oppression. Most, if not all, violent oppression is the direct result of xenophobia (an intense and irrational fear of people, ideas, or customs that seem strange or foreign).3REFLECT. . .

In what ways has the discipline you teach perpetuated cultural imperialism? How might you disrupt this within your own teaching practice?

Throughout this guide there will be places like below, where you will be guided to reflect on some content. Please take this time to pause and reflect in the way that benefits you the most.

TIP Faculty already know that having zero tolerance for any forms of violence in the classroom is

number one priority, however, facilitating discussions about privilege and who is dis/advantaged

in society can lead to deeper understandings that may help counter all forms of oppression,

including violence.

IMPACT vs INTENT

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REFLECT. . . In what ways do you see oppressive systems within the College, in your discipline and within your teaching practices? How might you change those systems to be less oppressive?

There exists an often underestimated difference between what we mean, and how a message is received. We often interpret what happens in life by our intentions; we generally believe ourselves to be kind, caring and thoughtful people. The problem is that other people are not always able to interpret our intentions, and we shouldn’t expect them to. What matters in social interactions is how we interpret what has happened to us – this is known as impact.

Kalie is walking their dog down a familiar street. Pat is also walking, but swiftly and in the opposite direction to get to an appointment. Kalie suddenly experiences a blow, and gets knocked down by Pat who is rushing up the street. Kalie topples over on their dog. Kalie yells out at a fast moving Pat, “Hey, you knocked me over and you’ve hurt me and my dog!” Pat continues moving along, and responds back abruptly, “Oh I didn’t mean to, I was just trying to get on my way”. Kalie says, “You owe me an apology”. Pat stops and says, “I never intended to push you, but if it helps, I am sorry you and your dog got in my way”.

This situation signals that unwelcome behavior should not be decided by the initiator but instead by the recipient. The impact is what’s important here, not the intent. The difference between impact and intent can get far more complex when we factor in intersecting identities, oppressive language and varying power dynamics. This a critical distinction between intent and impact is important as we build an anti-oppressive practice in our daily lives because centering the experience on intent rather than impact has the very real consequence of further marginalizing people, particularly historically oppressed folks.

When we centre experiences on intent and not on impact the result is inherently oppressive as it privileges the experiences of the initiator (the person who said or did something hurtful or oppressive) and places them at the centre of the conversation or action. This consequently negates the experience or the impact of the comment or action on the receiver.

Being in a position of privilege can sometimes prevent us from decentering our intention from the impact experienced by others. Saying something oppressive (or something that negatively impacts someone) does not necessarily mean that we are racist, homophobic, sexists, xenophobic, transphobic or ableist. An important shift to remember, is that we do not unknowingly reinforce everyday and systemic forms of oppression by silencing or erasing people’s lived experiences. Centre the impact.

Written by Silvia D’Addario

WHAT IS ANTI-OPPRESSION?

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The student experience is situated between the institutions’ commitments and the anti-oppression principles for teaching and learning, as they will be most affected. On the outer rim of the circle are the 8 Anti-Oppression Principles: Intersectional Approach, Analysis of Power and Privilege, Dialogue, Allyship, Learning and Reflecting, Listen to all Voices, Oppression is Cumulative, and Participatory.

ANTI-OPPRESSION INSTITUTIONAL COMMITMENT

ST UD

ENT EXPERIENCE

PR IN

CI PL

ES FOR

TEACHING AND LEARNING Intersectional

Approach Analysis of

Power & Privilege

Listen to all Voices

Dialogue

Anti-Racism

Learning and Reflecting

Participatory

Allyship

Before we begin defining anti-oppression, it’s important to remember that anti-oppression can be seen as an ‘umbrella theory’ that informs/supports other concepts such as Universal Design for Learning (UDL), Indigenization, Inclusive Internationalization, Global Citizenship and Equity course learning outcomes, Positive Space/Trans Inclusion and Centennial’s Signature Learning Experience. Anti-oppression also intersects with the College’s Statement of Diversity and our Book of Commitments. So, it’s important to understand that you may already be including some pieces of anti-oppressive practice in your classroom already!

Anti-oppression can be defined as the lens through which one understands systems of oppression and marginalization that people experience based on factors such as race, gender identity, sexual orientation, dis(ability), religion, class background, physical appearance (body size), and the list goes on. It’s also a tool to help challenge the ways people are treated based on these identities, for example, when a person of colour experiences racism.11

Integrated anti-oppression requires that faculty examine their own experiences, actions and social location while critically analyzing social structures of power and privilege. Adopting the principles of anti-oppression invites faculty to unlearn or disrupt what they hold to be knowledge and begin a journey of self-reflection. Self-reflecting on their own identities and how they may contribute to or benefit from systems of oppression and privilege is an important step. Faculty must also begin divesting in systems of oppression historically created to benefit particular people. Our educational systems and pedagogical philosophies are framed within these systems of oppression and benefit some students while oppressing others.

Centennial College’s anti-oppression framework has been divided into eight principles for teaching and learning.

CENTENNIAL’S ANTI-OPPRESSION FRAMEWORK This resource has been created to guide faculty through these principles. The diagram on the right illustrates Centennial’s deep commitment and responsibility to anti-oppression as it places it, as an institution, at the centre of the framework. This is evidenced in the fact that Centennial has already moved forward on advancing the work of Global Citizenship and Equity education, Inclusive Internationalization, UDL and Indigenization.

ANTI-OPPRESSION PRINCIPLES UNPACKED

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This section of the guide is going to unpack each of the 8 Anti-Oppression Principles to give more information and context to each principle. At the same time, there will be places for faculty to self- reflect on the information that is being shared.

It’s important to remember that when applying an anti-oppressive framework spaces are needed for educators to reflect on their own social locations, values and beliefs when creating curriculum, pedagogical approaches and learning strategies. Faculty must also support students to reflect on their own identities, deepen critical thinking skills and acknowledge themselves as actors in their own lives.

Dr. Kimberlé Crenshaw coined the term “intersectionality” to explain the compounded experiences of both sexism and racism experienced by Black women. She recognizes that the experiences of Black women could not be examined by only looking at racism or only looking at sexism, but rather that there was an interlocking system that created unique experiences of oppression.12

Oppression does not occur in silos, in fact, oppressions reinforce each other. Oppressive institutions such as racism, sexism, homophobia, transphobia, ableism, xenophobia, and classism are interconnected and cannot be examined separately from one another. As Audre Lorde stated, “there is no such thing as a single-issue struggle because we do not live single-issues lives.”13

Faculty are all located at the intersection of multiple identities. That is, we all walk around the world with multiple interconnected identities, making up who we are. Some identities are sites of privilege and power while some identities may be experienced as sites of oppression. Faculty as well as students enter the classroom with these intersecting identities.

Centennial values an intersectional approach to understanding identity and the inequities that exist. Social, economic and ecological issues are interconnected and interdependent. All oppressions are interrelated, and so are the solutions.

RACE

EDUCATION

SEXUALITY

ABILITY

CLASS AGE

LANGUAGE

CULTURE GENDER

ETHNICITY

INTERSECTIONALITY OF STUDENT IDENTITY

Taking an intersectional approach to the classroom means becoming aware of the multiple forms of oppression and privilege each individual faces and how they interact with one another. Two transgender students from different class or racial backgrounds are going to have different perspectives and life experiences, even though they have a particular identity in common. An intersectional approach attunes faculty to the wide range of experiences that they and their students bring to the classroom.

REFLECT. . . What ways do you understand your own identities and their connection to oppressive systems? What ways can you engage your students to critically reflect on their identities?

PRINCIPLE ONE INTERSECTIONAL APPROACH

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Let’s connect our discussion of intersectional identities to power and privilege. Privilege and power are given to people because of certain aspects of their identity. As mentioned before, aspects of a person’s identity can include race, class, gender, sexual orientation, language, ability and religion, to name a few. It’s important to remember that privilege, like oppression, is intersectional. This means that one person can experience both privilege and oppression (for example, someone may experience racial privilege for being white, but gender oppression for being transgender).

Privilege and oppression are directly linked. This means that systems, social norms, and biases that are advantages for some people, for others, those same systems, norms, and biases are disadvantages. Privilege also operates on personal, interpersonal, cultural and institutional levels and gives advantages, favours, benefits and power to members of dominant groups.

Privilege is characteristically invisible to people who have it. People in dominant groups often believe that they have earned the privileges that they enjoy or that everyone could have access to these privileges if only they worked to earn them [meritocracy]. In fact, privileges are unearned and they are granted to people in the dominant groups whether they want those privileges or not, and regardless of their stated intent.14

Many people who begin the work of analyzing their own privilege can sometimes carry feelings of guilt when struggling to understand the privileges they hold. This is sometimes referred to as Privilege Guilt.15 Remember, guilt is an unhelpful feeling to stay stuck in. It makes one feel ashamed, which prevents one from speaking out and bringing about change. As Jamie Utt notes, “If privilege guilt prevents me from acting against oppression, then it is simply another tool of oppression.”

At this point it’s important to recognize that privilege guilt is common and this guide provides a simple tool to help faculty navigate through those feelings. Jamie Utt’s editorial True Solidarity: Moving Past Privilege Guilt, outlines five steps that may help faculty to move through guilt to a place of allyship and solidarity.

Through an analysis of institutional power and the power associated with particular identities, we can identify and unpack systems of oppression. We analyze the narratives that help legitimize and hold power in place, as well as create systems of privilege. Privilege is a set of unearned benefits given to people from the dominant social group. Privilege is directly connected to systems of power. Context matters. Power and privilege is situational and can shift depending on context. We must bring the analysis of privilege and power as a lens to all of our work.

Self-Reflect If you’re struggling with guilt about your identity and your privilege, take the time to self- reflect on where that guilt is rooted. Understanding those roots is important to moving past those feelings. Is your guilt coming from your active complicity in oppression? Is it rooted in past action? Is it rooted in feelings of powerlessness about the big-picture problems of oppression? Without a strong understanding of where our guilt comes from, it is impossible to overcome it and truly move towards an anti-oppressive practice.

APPROACHES TO MOVING THROUGH OR PAST PRIVILEGE GUILT

Understand and Accept Your Role in Oppression We have all been raised within a social system that is inherently oppressive, so it’s difficult to say we do not participate in oppressive behaviour because it’s part of our everyday life. Understanding the fundamental ways in which oppression operates and how we may reinforce oppression every day, can empower one to act against it. If faculty are aware of the ways in which they contribute to oppression in the classroom, they can seek the knowledge and understanding they need to act for change in ways that might have an impact on their students.

Recognize that Knowledge of Privilege is not Enough Acknowledging and understanding one’s privilege is not enough. Action is required and vital to moving through and past privilege guilt. When actively working to dismantle oppression is not part of our everyday process, then we can get stuck in a cycle of continued oppression and further guilt.

As faculty move toward action, it’s important to understand the distinction between acting for or acting on behalf of, as opposed to acting with and in solidarity across difference. While privilege can sometimes be leveraged as part of action, to see our privilege as something we can use to ‘help’ only recreates and reinforces the very systems of oppression we claim to oppose. Rather than ‘help’ those from oppressed groups, faculty must push for change, and take action against oppression by speaking out, advocating, listening, and learning.

ANALYSIS OF POWER AND PRIVILEGEPRINCIPLETWO

sex racesexual

orientation

geographic

region (now)geographicregion (origin)

gender

ab ilit

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dis ab

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te ac

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st ud

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age group

social class

family status

religion / cree

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lan gu

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et hn

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ou p

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Remember, you don’t need to feel guilty for having privilege because having privilege is a reality. You can choose to use your privilege in a way that challenges oppressive systems instead of perpetuating them.

Relationship Between Privilege and Power

Privilege has a very close relationship with power. Those who walk through the world with certain privileges benefit from the power connected to that privilege. Max Weber posits “power is the probability that one actor within a social relationship will be in a position to carry out [their] own will.”16 Or to put it simply, power is the ability to control people, events, or resources and to make what one wants to happen in spite of obstacles, resistance, or opposition.

Let’s take a look at the Power Flower as a tool to reflect on one’s social identity in relation to power (see diagram below). The Power Flower was developed by Canadian Social Change Educators as a way “to identify who we are (and who we aren’t) as individuals and as a group in relation to

those who wield power in our society.”17 The centre of the flower is divided into 16 segments, each representing one category of our social identity. One section has been left blank for you to put an identity that we may not have included. The centre is surrounded by a double set of petals, one outer (gray), one inner (yellow). The outer petals describe the dominant identity in society, in other words, identities that experience more power. For example, the sex section of the flower, one would put male as the identity that holds the most power within society.

Participate In - Create Community Acting for Justice A good way to remain stuck in a place of guilt about privilege is to wallow alone or simply spend time with those who do not talk about privilege and oppression. Action, when done alone, is unlikely to be either accountable or effective. Thus, one should seek out community, joining the many communities working to overturn systems of oppression.

In some cases, that means finding ways to participate in those communities that already exist, or in other cases, you may have to foster and create community yourself. Regardless, participating in community is vital for holding oneself accountable and for learning and growing.

Stay in Touch with Why You Feel Guilty As you move through and past privilege guilt, it’s very important to never forget why you felt guilt in the first place. After all, you felt guilty for a reason. Keeping the reasons for your guilty feelings close can help make you less likely to collude with oppression moving forward, and it can also help you understand why you choose to act against oppression in the first place.

By knowing, understanding and holding onto the reasons behind our guilt, we are better able to remember that we have a responsibility to act. As Lilla Watson stated, “If you’ve come here to help me, you’re wasting your time. But if you’ve come because your liberation is bound up with mine, then let us work together.”

Note: This flower does not include all identities. You are encouraged to add your own categories.

The inner petals describe your social identity. The object of the exercise is to discover how close, or how distant, each person is to the dominant identity of society. The more inner petals that match the outer (dominant) ones, the more social power that person possesses. This will help you understand

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where some of your identities may be sites of privilege and some others may be sites of oppression. Please take the time work through the Power Flower and reflect on where your identities sit in relation to power, privilege and oppression.

This activity is designed to guide faculty towards an understanding of how power and its partner, privilege, are connected to certain identities. Once you are able to understand these power relations between yourself and students and also among students, that helps you to predict where differences and tensions may emerge within the classroom.

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REFLECT. . . Review the flower power. Identify yourself by each petal. In what ways do you experience privilege? Less privilege? How do your identities fit into the discussion of power? How might these identities and positions of power, and marginality influence how and what you teach?

PRINCIPLE THREE DIALOGUE

Dialogue and discussion are necessary tools in anti-oppression work. Faculty are encouraged to listen non-defensively and communicate respectfully in order to have effective anti-oppressive

practices. Challenge yourself to be honest and open and take risks to address oppression head on. Respectful dialogue in your classroom includes:18

• Keeping space open for anti-oppression discussions. Try discussing a form of oppression (sexism, racism, classism, etc.), and/or the intersectionality of oppressions.

• Respecting different styles of leadership and communication. • Trying not to call people out because they are not speaking. Some people

may not feel safe to speak yet and trust will need to be built through respectful dialogue.

• Recognizing and acknowledging a person’s lived experience as a form of expertise.

• Being conscious of how much space you take up or how much you speak. • Being conscious of how your language may perpetuate oppression. • Speaking for yourself, and let others speak for themselves. • Practicing the ability to disagree with an idea without attacking the speaker. • Seeking to make connections between diverse ideas, because ideas from

multiple perspectives and knowledge domains can deepen and broaden understanding of complex issues.

• Building on ideas enables a dialogue to go deeper. • Not being afraid to disagree; disagreements can lead to teachable moments,

however, ensure the discussion and disagreement is respectful.

Dialogue and discussion are some of the tools we can use to overcome oppressive attitudes, behaviours and situations in our classrooms. Anti-oppression work requires active listening and respectful communication.

PRINCIPLE FOUR ALLYSHIP

Centennial is committed to being a visible ally. Acting consciously and consistently to challenge historic patterns of marginalization and oppression including racism, sexism, homophobia and discrimination in all its forms is core to allyship. The College is committed to action and the implementation of teaching and learning strategies that address oppression.

In order to challenge and dismantle systems of oppression, faculty should take steps towards understanding allyship and how to work in solidarity with communities that experience oppression.

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The term ally is used a lot today, but what does it really mean to be an ally? “Allyship begins when a person of privilege seeks to support a marginalized individual or group. It is a practice of unlearning and relearning, and is a life-long process of building relationships based on trust, consistency and accountability with marginalized individuals or groups.”19

Responsibilities of an Ally

“Do not act out of guilt, but rather out of a genuine interest in challenging the larger oppressive power structures.”20 Dr. Lynn Gehl, Algonquin Anishinaabe-kwe

Allies are necessary in the struggle to dismantle oppression, and while any educator has the capability to become an ally, the journey might look different depending on their identity, experience and familiarity with issues of power and privilege. This is why self-reflection is critical. Through self- reflection a teacher ally can gain a strong sense of their own identity, as well as the ways in which their identities are either privileged or oppressed.

Below are eight guidelines for becoming an effective ally, take your time to read through these and reflect on their meaning and how they may influence the way you navigate the classroom.

• Actively acknowledge our privileges and openly discuss them: recognize that as recipients of privilege we will always be capable of perpetuating systems of oppression from which our privilege came.

• Listen more and speak less: hold back on our ideas and opinions, and resist the urge to “save” the people we seek to work with as they will figure out their own solutions that meet their needs.

• Do the work with integrity and direct communication: take guidance and direction from the people we seek to work with (not the other way around), and keep your word.

• Do not expect to be educated by others: do your own research on the oppressions experienced by the people we seek to work with, including herstory/ history, current news, and what realities created by systems of oppression look, feel, smell, taste and sound like.

• Build your capacity to receive criticism: be honest and accountable with your mistakes, and recognize that being called out for making a mistake is a gift - that it is an honour of trust to receive a chance to be a better person, to learn, to grow, and to do things differently.

• Embrace the emotions that come out of the process of allyship: understand that we will feel uncomfortable, challenged, and hurt.

• Our needs are secondary to the people we seek to work with: we are responsible for our self-care and recognize that part of the privilege of our identity is that we have a choice about whether or not to resist oppression; we do not expect the people we seek to work with to provide emotional support.

• Do not expect awards or special recognition for confronting issues that people have to live with every day.19

* These were taken directly from PeerNetBC.

There are several ways in which faculty can practice allyship within the classroom. One way is to look for ways to highlight and elevate diverse perspectives in the curriculum. Adapting curriculum to reflect student interests and identities is a great way to include non-dominant ideas and perspectives into the class. Teach about a different character, discuss the absence of certain voices in the text or bring in an analysis of the text from diverse points of view. You might also give students opportunities to analyze texts from the perspectives of their own identity group memberships. In the end, students are more likely to feel respected and understood, and all students gain the benefits of an inclusive curriculum.

PRINCIPLE FIVE LEARNING AND REFLECTING

A big part of implementing anti-oppression into teaching and learning strategies, is being open to listening to different ideas, learning from those ideas and being committed to unlearning existing ideas. Anti-oppression work requires a rethinking of the world around us, it requires an understanding of one’s own position in society and how that is connected to power, privilege and oppression. Coming to this place of understanding will require some deep learning and unlearning. One of the best ways to facilitate this process is through self-reflection.

According to Kondrat, “Self-reflection is defined in terms of becoming awake to present realities, noticing one’s surroundings, and being able to name one’s perceptions, feelings and nuances of behaviours.”21 To put it simply, it’s a process by which you grow your understanding of who you are, what your values are, and why you think and act the way that you do. We can think of self-reflection within an anti-oppressive framework happening in four stages. The experience of oppression in the classroom, the learning you seek out about this oppression, the self-reflection about this knowledge and then the action taken to change. And then repeat the process with this new action.

Maintain an openness to listen, learn and unlearn, and a willingness to challenge actions, attitudes and beliefs. It is critical to identify and reflect on the ways in which our positions in society (social location, access to power, privilege, resources) has shaped our actions, attitudes and beliefs. This includes acknowledging the power and privilege we hold and how our actions impact others.

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This process is particularly important when planning your teaching and learning strategies. Begin reflecting on your own identities and how they inform your teaching pedagogies as well as course content choices. It’s vital to understand that your actions are guided by your values, beliefs, thoughts and assumptions. You can work to ensure that their actions reflect the values, thoughts and beliefs that are aligned with anti-oppressive practice. Action is one of the most important components of the self-reflective process. Without action, there is no real change.

Paulo Freire reminds us of the importance of using reflection through his concept of praxis. Praxis involves both reflection and action; it is putting theory (knowledge plus reflection) into action. Freire believed that “through praxis, oppressed people can acquire a critical awareness of their own condition, and, with teacher-students and students-teachers, struggle for liberation.” 22

It is not enough for people to come together in dialogue in order to gain knowledge of their social reality. They must act together upon their environment in order to critically reflect upon their reality and so transform it through further action and critical reflection.23

Self-reflection is critical to an anti-oppression framework. Take time to self-reflect on:

• Being able to identify your values and beliefs, as they can impact your attitudes and behaviours.

• Remaining open to having your values, beliefs, thoughts, attitudes and behaviours be challenged.

• Being able to ‘check’ your assumptions, preconceptions and biases and make changes as necessary to eliminate any harm these may cause.

• Understanding how your values, beliefs, thoughts, attitudes, assumptions, preconceptions, and biases are influenced by the systems and institutions you live and work in.24

The process of learning, reflecting and acting on those reflections is a cyclical process. It is highly recommended when integrating anti-oppressive principles into your pedagogical practices and course content.

S T A G E O N E THE EXPERIENCE

As faculty, it is common to experience tensions in the classroom, whether it’s student-to-student or student-to-teacher. Sometimes these tensions can be in response to systems (curricular) and/or instances (interpersonal) of oppression in the classroom. It is these situations that often push faculty to seek out information that could help with these tensions.

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S T A G E T W O THE LEARNING

As mentioned in the allyship section, we need to continuously do our own research on the oppressions experienced by the people we seek to work with, including histories, current news, and realities of how systems of oppression are experienced. We must also seek out other ways of knowing and understanding the world that don’t rely on western epistemologies.

S T A G E F O U R ACTION

Synthesize what you have learned through a self-reflective lens and begin actively changing behaviours, content, pedagogies, assessments and other potentially oppressive practices within the classroom. In other words, action entails putting anti-oppression principles to practice.

S T A G E T H R E E SELF-REFLECTION

Reflect on this new knowledge. How does it fit within your social location? What ways do power, privilege and oppression play out in your life and in this situation? How do you reinforce these systems within your learning and teaching methods? What will you do differently?

ANTI-OPPRESSION SELF-REFLECTION

REFLECTION ACTION CHANGE

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This principle of anti-oppression is a way of understanding how our experiences are shaped in the world. Since all of us have multiple, intersecting identities, we experience the cumulative effects of all our privileges and disadvantages based on those identities. Diane J. Goodman explains this relationship of “oppression and privileged [as] two sides of the same coin.”26 Our experiences of oppression and privilege are not simply unrelated one-time occurrences, but are persistent, cumulative and relational and are best understood through a critical understanding of our interconnected histories. Oppression and privilege come from somewhere.

It is difficult to understand contemporary issues of power, privilege and oppression without understanding how the past has shaped the present and continues to shape the future. As illustrated by Goodman:

In the US, not only were black people enslaved, government, housing, and banking policies and practices after World War II denied access to homeownership and bank loans to blacks while providing them for whites. Along with other actions, this allowed white people to buy homes in good neighborhoods that appreciated in value and provided intergenerational wealth and opportunity. Blacks were shut out of those opportunities and thus have significantly less wealth on average than whites.26

Connecting these histories with todays’ realities, helps educators understand the historical and relational aspects of oppression and privilege. When building relationships with students and applying anti-oppression principles into your pedagogical practices and strategies, it’s important to understand that the historical legacies, such as slavery and segregation, that are linked to current experiences of oppression.

PRINCIPLE SIX LISTEN TO ALL VOICES Centennial takes responsibility for making a space for diverse voices in the classroom. We believe in listening to Indigenous Knowledge Keepers, youth, women, LGBT2Q+ (lesbian, gay, bisexual, trans, two-spirit and queer) and racialized individuals. We listen to and trust impacted communities’ experiences, stories and histories, as told by them.

Oppression happens in many ways, and one way it can operate is through the marginalization of minoritized voices in the classroom. There are many factors that serve to silence student voices and ideas. This silencing can be a result of classroom dynamics, pedagogy and/or class content.

One way to influence classroom dynamics is “by building meaningful relationships with students and creating classroom cultures that prioritize student voices, teachers can work to make school a place [students] feel free to honestly share their beliefs, hopes, fears, and questions.”25 Including opportunities for students to relate learning to their stories and histories, takes their lived experiences from the margins and brings them to the centre. Students feel drawn to the course material when they can connect it to their realities.

Journaling and written reflections are a great way to get students to begin thinking about their experiences. It provides an opportunity to collect their thoughts, organize ideas and understand their stories in context to the classroom material.

Well facilitated large and small group discussions and activities that get students talking to one another is a great way to introduce students to diverse perspectives. It provides the opportunity to connect with those who may have differing or similar experiences.

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REFLECT. . . Thinking about your own class, who’s voices are prioritized/ included in class content? In what ways can you include other voices, and ways of knowing and understanding the world? How can you connect student’s lived experience with the class?

PRINCIPLE SEVEN OPPRESSION IS CUMULATIVE

Oppression is the combination and the cumulative effect of all of our privileges and disadvantages that shape our experiences. One is not simply oppressed or an oppressor; privileged or disadvantaged. Instead, the social structuring of race, class, gender, sexuality and other identities, has created systems where one’s identities and social location intersect with structures of power and privilege to form unique lived experiences. One social location is not more important than another, although one can be more salient than others, dependent on time, place and situation.

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PRINCIPLE EIGHT

6. Use Appropriate Assessment Methods: Clearly align assessment methods with intended course outcomes; provide clear criteria for evaluation; emphasize deep learning; scaffold assessments to ensure progressive learning.

7. Commit to continuous improvement: Gather formative and summative feedback on your teaching; practice critical self-reflection; consult scholarly literature on teaching & learning; identify clear goals for strengthening your teaching practice.

PARTICIPATORY

Disrupting the notion of the faculty as the only ‘expert’ or knowledge keeper can work to prevent the invalidation of students’ own knowledge, lived experiences and ways of knowing/ being. Shared decision-making and opportunities to co-create, allow us to shift the inherent power structures that exist within the classroom in a more fluid way.

One way to disrupt power structures within the classroom is through the use of learner-centred teaching techniques. Centennial College is a learner-centred college, which means that it places learners at the centre of the learning; students are responsible for the learning while the faculty are responsible for facilitating that learning and for recognizing they are learners also. Cranton & Thompson describe learner-centred teaching as “an approach to teaching that focuses on the learners and their development rather than on the transmission of content; it addresses the balance of power in teaching and learning, moves toward learners actively constructing their own knowledge, and puts the responsibility for learning on the learners.”27

Through the use of learner-centred practices, students become more engaged with the class content and participate more fully in the learning. Below are the Taylor Institute of Teaching and Learning’s seven principles of learner-centred teaching in higher education which can help create an environment that is more participatory and shifts the power structures within the classroom.28

1. Actively Engage Learners: Ensure learning material is stimulating, relevant and interesting; explain material clearly; use a variety of methods that encourage active and deep approaches to learning, as well as adapt to evolving classroom contexts.

2. Demonstrate Passion, Empathy and Respect: Show interest in students’ opinions and concerns; seek to understand their diverse talents, needs, prior knowledge, and approaches to learning; encourage interaction between instructor and students; share your love of the discipline.

3. Communicate Clear Expectations: Make clear the intended learning outcomes and standards for performance; provide organization, structure and direction for where the course is going.

4. Encourage Student Independence: Provide opportunities to develop and draw upon personal interests; offer choice in learning processes and modes of assessment; provide timely and developmental feedback on learning; encourage metacognition to promote self-assessment of learning.

5. Create a Teaching and Learning Community: Use teaching methods and learning strategies that encourage mutual learning, as well as thoughtful, respectful and collaborative engagement and dialogue between all members of the classroom community.

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Education is the most powerful weapon we can use to change the world.

- Nelson Mandela

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Now that you have a better understanding of the eight principles of anti-oppression, it’s time to begin making some changes to your pedagogical practices, course content and class dynamics. Please use this guide as you go through this process and remember that applying anti-oppression is a continual process that requires self-reflection, action and change.

Below are eight things to remember when applying anti-oppression to your classroom:

ANTI-OPPRESSION IN THE CLASSROOM

Teaching is never neutral. Power always exists within the classroom, and teaching practices serve to either support or disrupt oppression.

Post-secondary institutions were created through our historical legacies and are inherently oppressive. These historical legacies include colonialism, capitalism, globalization, slavery and acts of genocides that directly affect students and faculty.

Every one of us needs to recognize our unconscious and implicit bias, which if not acknowledged and addressed, perpetuates negative stereotypes and continues the legacy of oppression.

Before beginning the work of anti-oppression, oppression must be understood and acknowledged. All must be given the opportunity to learn and discuss oppression and anti-oppression in a safe and respectful environment.

The work of creating an equitable environment is not only to be done in the classroom environment, but also to be done outside the classroom as well.

Meritocracy is a myth that pervades our society and educational institutions, which posits that people’s achievements are solely based on their individual merit and does not take into consideration oppressive systems.

The elimination of oppression is everyone’s collective responsibility: students, faculty, support staff and management. Change is everyone’s responsibility and no one person or position owns this change.

The classroom environment is designed to reward certain individuals and to oppress others. Merit/rewards are tied directly to privilege/ membership in dominant groups.

REFLECT. . . Consider these Anti-Oppression principles for the classroom. What actions can you take to foster these principles in the teaching and learning environment?

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CASE STUDIES

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Gay A man who is romantically/sexually attracted to or involved with other men. It can also be used as an umbrella term for everyone who has same-sex romantic/sexual attractions or relations.

Global Citizen One who is aware that they are members of a global community with rights and responsibilities. A global citizen does their part to ensure sustainability, engage in social justice and support equity for all, locally and globally.31

Global Citizenship Education Nurturing respect for all, building a sense of belonging to a common humanity and helping learners become responsible and active global citizens. Global Citizenship Education aims to empower learners to assume active roles to face and resolve global challenges and to become proactive contributors to a more peaceful, tolerant, inclusive and secure world.32

Heterosexism The individual, societal, cultural, and institutional beliefs and practices that favour heterosexuality and assume that heterosexuality is the only natural, normal, or acceptable sexual orientation. This creates an imbalance in power, which leads to systemic, institutional, pervasive, and routine mistreatment of gays, lesbians, and bisexuals.29

Homophobia An irrational fear or hatred of lesbians, gays, bisexuals and others from the LGBT2Q+ spectrum. I may be expressed in overt or covert ways, ranging from subtle forms of behaviour to outright violence.

Indigenization Indigenization is a process of naturalizing Indigenous knowledge systems and making them evident to transform spaces, places, and hearts. In the context of post-secondary education, this involves bringing Indigenous knowledge and approaches together with Western knowledge systems. This benefits not only Indigenous students but all students, teachers, and community members involved or impacted by Indigenization.33

Inclusive Internationalization The process of integrating an international, intercultural, or global dimension into the purpose, functions, or delivery of post-secondary education, in order to enhance the quality of education and research for all students and staff, and to make a meaningful contribution to society.32 An inclusive internationalization approach integrates key concepts that post-secondary institutions can promote in and through internationalization – concepts such as equity, cultural diversity, social responsiveness and mutual benefits in internationalization initiatives.35

Intersectionality The interconnected nature of social categorizations such as race, class, and gender, regarded as creating overlapping and interdependent systems of discrimination or disadvantage; a theoretical approach based on such a premise.36

Ableism A system of oppression that includes discrimination and social prejudice against people with intellectual, emotional, and physical disabilities, their exclusion, and the valuing of people and groups that do not have disabilities.29

Ageism The stereotyping, prejudice and discrimination against people on the basis of their age.

Anti-Black Racism Is prejudice, attitudes, beliefs, stereotyping or discrimination that is directed at people of African descent and is rooted in their unique history and experience of enslavement and colonization. Anti- Black racism is deeply embedded in Canadian institutions, policies and practices, to the point that it becomes a part of our systems.30

Anti-Oppression Can be defined as the lens through which one understands systems of oppression and marginalization that people experience based on factors such as race, gender, sexual orientation, ability, age, class and citizenship. The term anti-oppression reflects a number of different approaches to the work of addressing the social and institutional inequalities that are constructed in our society.11

Bisexual A person who is romantically/sexually attracted to or involved with both men and women/persons of all genders. Bisexual persons may not be equally attracted to persons of both/all genders.

Classism The institutional, cultural, societal, and individual beliefs and practices that assign value to people based in their socio-economic class. Here, members of more privileged socio-economic classes are seen as having a greater value.29

Equity An approach to ensuring that everyone has access to the same opportunities and outcomes. It recognizes the barriers that disadvantage some and the privileges that advantage others, and strives to address and remedy this imbalance. Equitable practices ensure fair, inclusive, and respectful treatment of all people in consideration of individual and group diversities.

GLOSSARY

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Two-Spirit Traditional Knowledge Keepers, or Elders, tell us that before Europeans came to North America, there were people who were gifted among all beings because they carried the male and female spirit. Two-spirit people were often the visionaries, the healers and the medicine people, respected as a fundamental component of Indigenous societies. Today, two-spirit people are Indigenous people who identify as gay, lesbian, bisexual, transgender or other-gendered.39

Universal Design in Learning/UDL Universal Design for Learning (UDL) uses scientific insights to improve learning for all students and enable them to thrive. UDL is a best practice approach to curriculum design, development and delivery, and its integration meets each of these quality elements. UDL is not prescriptive, but rather encourages the consideration of options that remove learning barriers and promote inclusion.

Queer A once derogatory term reclaimed by some LGBT2Q+ persons. It’s often used as an umbrella term to encompass all of LGBT2Q+, or to refer to political activism or academic inquiry on LGBT2Q+ issues, or as a self-identifying label for persons who experience their sexuality as more fluid than the individual LGBT2Q+ labels imply.

Xenophobia The fear and hatred of that which is perceived to be foreign or strange.29

Islamophobia Islamophobia is a form of racism that is an irrational fear of Islam and a hatred or dislike of Muslims, or those perceived to be Muslim. Fear has led some to discriminate against, demonize and dehumanize Muslims. Political conflict, globalization and social media have led to negative attitudes, violence, harassment, discrimination and stereotyping of Muslims.37

Lesbian A woman who is romantically/sexually attracted to and/or involved with other women.

LGBT2Q+ An acronym for lesbian, gay, bisexual, transgender, two-spirit and queer. The + sign signifies there are more identities as part of the acronym.

Meritocracy Meritocracy is a social system in which success and status in life depend primarily on individual talents, abilities, and effort. It is a social system in which people advance on the basis of their merits.38

Oppression Is a concept that describes the relationship between two categories of people in which one benefits from the systematic abuse and exploitation of the other. It occurs whenever one group holds power over another through the control of social and cultural institutions, along with society’s laws, customs, norms and resources.

Racism Oppression against individuals or groups based on their actual or perceived racial identity.29

Sexism A system of oppression that privileges men, subordinates women, and devalues practices associated with women.29

Transphobia An irrational dislike, fear or hatred of transgender people or people who are perceived as not meeting society’s expectations around gender roles, appearance or behaviour. Transphobia is expressed through beliefs and actions that are discriminatory, demeaning or violent towards trans people.

Transgender/Trans A person who identifies with a gender other than the one that was ascribed to the biological sex of their birth; or a person who views their gender as more fluid than the strictly male of female gender category allows.

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12 Crenshaw, K. (1989). Demarginalizing the intersection of race and sex: A Black feminist critique of anti-discrimination doctrine, feminist theory and anti-racist politics. University of Chicago Legal Forum, 1989(1), pp.139-167.

13 Audre Lorde, “Learning from the 60s,” in Sister Outsider: Essays & Speeches by Audre Lorde (Berkeley, CA: Crossing Press, 2007), 138.

14 Pollock,M. (2019). Understanding White Privilege and Learning to Talk about Race. Retrieved from https://diversity.asee.org/deicommittee/wp-content/uploads/sites/2/2019/06/white_ privilege_2019-06-17_mp.pdf.

15 Utt, J. (2014). True Solidarity: Moving Past Privilege Guilt. Retrieved from https:// everydayfeminism.com/2014/03/moving-past-privilege-guilt/.

16 Weber, Max. 1947 [1922]. The Theory of Social and Economic Organization. Translated by A. M. Henderson and T. Parsons. New York: Oxford University Press.

17 Adapted from Educating for a Change by Rick Arnold, Bev Burke, Carl James, D’Arcy Martin, and Barb Thomas (Toronto: Doris Marshall Institute for Education and Action and Between the Lines Press, 1991).

18 University of British Columbia. Respectful Dialogue and Debate: Principles and Practices. Adapted from http://equity2.sites.olt.ubc.ca/files/2015/01/Respectful-Dialogue-and-Debate- Principles-and-Practices.pdf.

19 PeerNetBC. (2016). Retrieved from http://www.peernetbc.com/what-is-allyship.

20 Dr. Lynn Gehl, Algonquin Anishinaabe-kwe. http://www.lynngehl.com/my-ally-bill-of- responsibilities.html.

21 Kondrat, M.E., (December 1999). Who is the ‘self’ in self-aware: Professional self-awareness from a critical theory perspective. Social Service Review, 73(4), 451 – 477.

22 Freire, P. (1970). Pedagogy of the Oppressed. New York: The Continuum International Publishing Group Inc., p.36.

23 Concepts Used by Paulo Freire. Retrieved from Freire Institute: https://www.freire.org/paulo- freire/concepts-used-by-paulo-freire.

1 Centennial College. Statement of Diversity. https://www.centennialcollege.ca/about-centennial/ college-overview/statement-of-diversity/.

2 Simmons University Library. Anti-Oppression Retrieved from https://simmons.libguides.com/ anti-oppression.

3 The Centre for Community Organizations. The Oppression Tree Tool. Retrieved from https:// coco-net.org/the-oppression-tree-tool/.

4 The State of the Gender Pay Gap 2019. Retrieved from https://www.payscale.com/data/ gender-pay-gap.

5 Knafo, S. (2013). 1in 3 Black Males Will Go To Prison in Their Lifetime, Report Warns. Retrieved from HuffPost US: https://www.huffingtonpost.ca/entry/racial-disparities-criminal- justice_n_4045144?ri18n=true.

6 https://mrdevin.files.wordpress.com/2009/06/five-faces-of-oppression.pdf. The article was originally a chapter in Oppression, Privilege, & Resistance edited by Lisa Heldke and Peg O’Connor (published by McGraw Hill in Boston, 2004).

7 Freire, P. (1970). Pedagogy of the Oppressed. New York: The Continuum International Publishing Group Inc.

8 Bennis, D. Institute for Democratic Education in America. What is Democratic Education? Retrieved from http://democraticeducation.org/index.php/features/what-is-democratic- education/.

9 Style, E. (1996). Curriculum as window & Mirror. Social Science Record. 33(2). 21-28.

10 Young, Iris M. (2011). “Five Faces of Oppression.” In Iris M. Young and Danielle S. Allen (eds.), Justice and the Politics of Difference. Princeton: Princeton University Press, 39-65.

11 Singh, D. (2013). The 5 W’s and the H’s of the Anti-Oppression Framework. Retrieved from http://shamelessmag.com/blog/entry/the-5-ws-and-the-h-of-the-anti-oppression-framewo.

REFERENCES

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36 Oxford University Press. (n.d.) Intersectionality. Oxford English dictionary. Retrieved November 25, 2019, from https://www.oxfordreference.com/view/10.1093/ acref/9780199599868.001.0001/acref-9780199599868-e-975.

37 How to be an Ally: Islamophobia at the Intersections. Panel discussion. Toronto. November 2016. Retrieved from https://socialinnovation.org/wp-content/uploads/2017/01/Islamophobia- Knowledge-Production-Tool-D3-Jan-30.pdf.

38 Crossman, A. (2019). Understanding Meritocracy from a Sociological Perspective. Retrieved from https://www.thoughtco.com/meritocracy-definition-3026409.

39 Who are Two-Spirit People. Retrieved from The Canadian Centre for Gender and Sexual Diversity: https://ccgsd-ccdgs.org/1-who-are-two-spirit-people/.

24 OAITH. (2010). A Guide to Critical Reflection: Understanding and Using a Feminist Anti- Oppression Framework. https://pathssk.org/wp-content/uploads/2011/06/Feminist-Anti- Oppressive-Manual-OAITH1.pdf.

25 Block, J. (2015) Educate to Liberate: Build an Anti-Racist Classroom. Retrieved from Edutopia: https://www.edutopia.org/blog/build-an-anti-racist-classroom-joshua-block.

26 Goodman, Diane J. (2015). Oppression and Privilege: Two Sides of the Same Coin. Journal of Intercultural Communication. No.18. pp.1-14.

27 Cranton, P. & Thompson, P. (2014). Creating Collaboration in Global Online Learning: Case Studies. In Education and Technology in a Changing Society. Chapter 7. pp.92-103.

28 Kenny, N.A. (2014). Learner-Centred Principles for Teaching in Higher Education. Calgary, AB: Taylor Institute for Teaching and Learning.

29 Social Justice Terminology. Suffolk University, Boston. http://www.suffolk.edu/ campuslife/27883.php.

30 Toronto for all: Confronting anti-black racism initiative. Community conversation guide. https://www.toronto.ca/wp-content/uploads/2019/04/97d4-community-conversation-guide- participants.pdf.

31 What is Global Citizenship. Retrieved from Oxfam: https://www.oxfam.org.uk/education/who- we-are/what-is-global-citizenship.

32 Global Citizenship Education. Retrieved from Academic Impact: https://academicimpact. un.org/content/global-citizenship-education.

33 Cull et al. (2018). Pulling Together: A Guide for Indigenization of Post-Secondary Institutions. BC Campus. Retrieved from: https://opentextbc.ca/indigenizationfrontlineworkers/.

34 Knight, J. (2015). Updated Definition of Internationalization. International Higher Education, (33).

35 Egron-Polak, E. & Green, M. (2014). Inclusive Internationalization: An initiative of the International Association of Universities. Going Global Inclusion, Innovation, Impact, 4, 219- 229. Retrieved from http://hedbib.iau-aiu.net/pdf/EEP_and_MG_Going_Global_chapter_ Final_October_2014.pdf.