Illusion of inclusion

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The illusion of inclusion has been defined as the "sometimes subtle ways that the standards can appear to adequately address

marginalizing it."[1]

The illusion of inclusion was characterized by Helen Turnbull in terms of diversity and inclusion; using the baking of a cake as an analogy, diversity was characterized as "the mix" and inclusion was characterized as "the effort that it takes to make the mix work"; with the analogy set, she concluded that "having a diverse workforce does not guarantee that you understand how to make that mix work or how to unlock its full potential."[2] Turnbull highlighted the related concepts of dominant culture and subculture as well as the related dynamics of dominance and privilege in relation to subordinance and assimilation in human relationships; within this dynamic, she highlighted that it was not only a matter of individual self-perception, but the conscious or unconscious perceptions, assumptions, and labels ascribed to or projected onto the individual, which affects the health of the relationships the individual has with other people.[3]

Turnbull also highlighted

stereotypes operating in concert with confirmation bias, feedback that ignores the positives and presents "development opportunities" through the lens of one's own culture, race, or gender), distancing (e.g., distancing oneself from one's own social identity group), and collusion (i.e., adjusting one's own style to ensure that one is kept politically safe and that members of the dominant culture are kept "comfortable").[5] Furthermore, she underscored that unconscious and conscious messages, measures, and images of the dominant culture can have a negative impact upon individuals, and thus, lead to assimilation; with the internalization of these messages, measures, and images, she also highlighted that individuals can collude with the dominant culture, and thus, individually self-sabotage.[6]

Race and ethnicity

African-Americans

Many

minorities in advertisements and token representations in important public and private positions reinforce the perception of racism having ended.[7]

The illegality of being able to discriminate on the basis of

skin color (e.g., denying access to employment, housing, public accommodations) leads to color-blind conclusions that the social and economic disparities between racial groups are due to reasons other than racism or discrimination.[7] Coupled with the ideology of neoliberalism, where the functions of the market have presumably rid society of racism's irrationality, colorblindness allows for European-Americans to view the inequalities of race as a consequence of cultural pathologies within racial minorities.[7] Consequently, being able to set aside the historic and present-day racist practices that produce and racialize equality, European-Americans then are able to make the claim that African-Americans and other racial minorities are the ones who culturally construct their own disadvantages.[7]

The foundational conviction of the United States being a

rational markets and colorblindness's presumed racial equality, composes the characterized racial and colorblind logic and viewpoint, or the illusion of inclusion, for European-Americans.[7]

Millions of enslaved Africans had their humanity, identity,

enslavement.[8]

In the 1950s and 1960s, black America had faced many kinds of challenges (e.g., poverty,

maiming) facing the African-American community and required states to receive federal approval prior to changing their voting laws.[8] Throughout the history of African-Americans, from enslavement to Jim Crow segregation, the challenges of black America have remained in varied form, but with the difference being that African-Americans were not under the illusion of inclusion then.[8]

In 2013, the

US presidency and US Congress, affects, not only national policies and relations, but international policies and relations as well.[8]

In a series on race and the illusion of inclusion in the United States of America, the "Rules of Racism" were conveyed, via

blacks; black women and children are not exceptions to the effects of white supremacy; use compromising blacks to preserve white supremacy; keep blacks under mass control; diminish the importance and effects of enslavement and Jim Crow segregation; keep blacks from being able to economically compete by making policies.[9] In response to these "Rules of Racism", challenges to the rules were then drafted by Monroe Community College’s Diversity Council: instruct others about what racism is; educate and publicize the contributions of blacks; oppose white supremacy (institutional racism); fight white supremacy by celebrating diversity; modify the outcomes society produces for blacks; amplify the importance and effects enslavement and Jim Crow segregation; challenge policies that keep blacks economically unable to compete.[9]

The issue of the illusion of inclusion and black Americans was addressed in regards to Barack Obama as an African-American president of the United States of America.[10] The point of criticism made was of how an educated black American could possibly believe that an African-American president could bring forth meaningful change to a society, such as the United States; the United States has historically been in opposition to black Americans, where black Americans have had to struggle for equal rights, opportunity, and justice, and where race is still an important factor.[10] For instance, a survey done by sociology professor Richard Schuman found that white Americans consider integration to be 15% black American, 85% white American, and always under the authority of a white American.[11][10] Additionally, he stated that “when White Americans say they favor integrated schools or neighborhoods, what they really mean is a few Black students or families in a predominantly white environment.”[11][10] The concluding point was that a white supremacist society, rather than being able to be fundamentally changed by an individual, could only be changed by a group that is “united, alert, focused, determined and knowledgeable.”[10]

The inclusion of the African-American community in mainstream American life was characterized as

mythical.[12] African-Americans are recommended to not confuse symbolic power with actual power, and that they must confront the illusion of inclusion.[12]

GLBT) struggle for their own causes, African-Americans, as their own demographic group, must fight for their own and not everyone else.[13]

Most African-Americans, particularly African-American professionals, are considered to be engrossed in what Minister

Asa Hilliard, Na’im Akbar, Ama Mazama, Chancellor Williams, Karimu Welsh Asante, Frances Cress Welsing, Phil Valentine, Llaila Afrika, Chinweizu), whose African-centered media often draw from African cultural heritage, as well as fellowship and network with them and their supporters at their gatherings (e.g., conferences, workshops).[14]

KIPP: STAR College Preparatory Charter's eighth grade US history contained American traditions, customs and assumptions, which was characterized as an illusion of illusion, in terms of ethnicity and gender, as it was based on the presumption of a single viewpoint that had gaps.[15] For instance, there was a view of Abraham Lincoln as the savior of the Union, along with the excluded understanding that Lincoln's major focus was to preserve the Union even if it that involved preserving slavery.[15]

In a knowledge-based global economy, which relies on a science and engineering workforce, the presumption that an increase in the amount of science and engineering degrees earned by African Americans are mirrored in the science and engineering faculty of colleges and universities was characterized as falling under the illusion of inclusion.[16]

The

treatment and diversity, this is what is viewed as having established it as an illusion of inclusion.[17] An African-centered solution was prescribed to resolve the problem of the illusion of inclusion.[17]

Hispanic and Latino Americans

In Rodolfo Rosales’ The Illusion of Inclusion: The Untold Political Story of San Antonio, the topic of the illusion of inclusion was detailed.

Sunbelt cities, such as San Antonio, and by the early 1980s, when many of these cities acquired council-district systems, this allowed for the increased representation of minorities in politics.[18] With the Chicano community, via its middle class, which was the most active in the field of urban politics and well-situated to be a force for change, having successfully gained a significant position in politics, inclusion could be viewed as having been achieved.[18] However, the underlying case was that the existing political system adjusted to the Chicano community, co-opted it, and its working class and poor continued to be socially and economically excluded.[18]

The difficulty has been in bringing about effective change in a pro-business, urban political environment and market economy, which are components of the Sunbelt city model.[18] With the shift to the council-district systems, this produced a weakening effect upon parties and community-based organizations and strengthening effect upon individual politicians, as well as shifted the nature of politics from being organizational agenda-based to being personal agenda-based.[18] As organizational agendas can mobilize a community, due to there being direct connection to that community, this allows for the development of community-oriented issues that serve the interests of the community (e.g., Chicano community).[18] With there being a shift toward the predominance of personal agendas, which may be coincidentally community-oriented, this tends to result in a lack of community-oriented issues that can compete with the dominant political and economic priorities of Anglo businesses, thereby, allowing for priorities in the prevailing consensus to favor Anglo businesses.[18]

In California, 65% of the population are of Mexican ancestry, and 20% of the population are an Anglo minority.[19] National City, as with other cities in California, has a large Chicano population, yet, like other cities, also has an Anglo minority that continues to control its economy, politics, and politicians.[19] Despite being the majority population, the Chicano community has remained unrepresented, which reflects the reality of being an illusion of inclusion, if not an actual regression back to the 1960s.[19] The Raza Unida Party was proposed as a solution for the illusion of inclusion.[19]

Rather than failing due to myths such as lack of enrollment, Chicano/a studies has been failing due to the monopolies (e.g., General Education, Electives) that white professors have on the university; white professors operate the university and distribute its benefits to university departments, and are increasingly defensive about their illegitimacy.[

Chicano/a studies has sought to challenge.[citation needed
]

Los Angeles has changed, with the development of a Latino population of over 50% – 80% of that more than 50% whom are of Mexican ancestry.[

Mexican American professor, and, consequently, met with negative responses (e.g., discomfort with discussing race, "unqualified" applicants should not be hired, not seeing color, the unimportance of race) from white professors, despite studies showing that the race and class backgrounds of professors affecting the questions students ask and research outcomes.[citation needed
]

Concerning the illusion of inclusion, statistics on Hispanic participation in the United States show that the US social system marginalizes and excludes Hispanics rather than integrates and includes them.[20]

Additional examples

Demographic data has served as a justification for inclusion.[citation needed] With the exclusion of blacks and Latinos, inclusion eventually became a guiding principle in the civil rights movement.[citation needed] Since the 1960s, diversity has become associated with access and representation has become a relevant consideration. At California State University, Northridge, its characterized one-size-fits-all model produced its illusion of inclusion due to a perceived lack of substantive change being made in terms of power.[citation needed]

In 2008, the US presidential election presented the rare opportunity to investigate

reductionist thinking about the matrix of identity (e.g., race, class, gender) facilitated the preservation of the illusion of inclusion.[21]

Race, culture and difference can be systemically centralized and obscured as the illusion of inclusion.[22]

The European Union reception system is perceived to be an illusion of inclusion system that marginalizes non-wealthy and vulnerable people, which forces them to engage in illegal and criminal activities.[23]

Sex, sexuality, and gender

The Illusion of Inclusion: Women in Postsecondary Education highlighted the illusion of inclusion within the context of

Aboriginal women, black women), and insufficient attention given to female students by professors.[25]

Many

women of color.[26] As part of the illusion of inclusion, the marketing strategy employed was characterized as being purposed for attracting women of color, who might feel alienated by products exclusively marketed by whites, via inclusion of a few light-skinned, women of color with Anglo-features; this allowed for the illusion of inclusion to be cast while simultaneously still promoting a message about the beauty of whiteness.[26]

The illusion of inclusion enables white feminists to retain

feminist movement under the pretense of diversity.[27]

While there have been new rights and protections acquired for

power structures of oppression, and are parts of a greater project of homonationalism, which results in homonormative subjects being changed into ideal members of the country.[28]

Due to

bisexual, and transgender.[29]

References

  1. doi:10.17763/haer.82.3.84p8228670j24650
    .
  2. ^ Turnbull, Helen. "The Illusion of Inclusion – Part I". Profiles in Diversity Journal.
  3. ^ Turnbull, Helen. "The Illusion of Inclusion – Part II". Profiles in Diversity Journal.
  4. ^ Turnbull, Helen. "The Affinity Bias Conundrum: The Illusion of Inclusion Part III". Profiles in Diversity Journal.
  5. ^ Turnbull, Helen. "Assimilation: Hidden in Plain Sight: The Illusion of Inclusion Part IV". Profiles in Diversity Journal.
  6. ^ Turnbull, Helen. "By Whose Standards Do We Measure Ourselves: The Illusion of Inclusion Part V". Profiles in Diversity Journal.
  7. ^
    ISBN 9781461647010
    .
  8. ^ a b c d e f g h i Burdette. "Illusion of Inclusion – Don't Be Blind: Silence of A Bigger Picture In The 2016 Election". Joseph & Evelyn Lowery Institute.[permanent dead link]
  9. ^ a b c Monroe Community College Diversity Council. "Illusion of Inclusion:A Series on Race in America" (PDF). Monroe Community College.[permanent dead link]
  10. ^ a b c d e New Pittsburgh Courier Editorial Staff (October 2010). "Black folks and the illusion of inclusion". Pittsburgh Courier.[permanent dead link]
  11. ^ a b University of Michigan (1988). LSAmagazine. UM Libraries. p. 32.
  12. ^ a b Barnett, Marguerite (30 November 1975). Public Policy for the Black Community; Strategies and Perspectives. {{cite book}}: |website= ignored (help)
  13. ^ a b c d NewsOne Now (8 May 2015). "Dr. Umar Johnson, Disgusted With The Illusion Of Inclusion, Says 'We Must Fight For Ourselves'". NewsOne. Interactive One.
  14. ^ a b c d e Hotep, Uhuru. "Intellectual Maroons: Architects of African Sovereignty" (PDF). Africology: The Journal of Pan African Studies.
  15. ^ a b Duncan, Worokya. "The Effects Of Africentric United States History Curriculum On Black Student Achievement" (PDF). Institute of Educational Sciences. Contemporary Issues in Education Research.
  16. doi:10.1108/S1479-3644(2011)0000011017
    .
  17. ^
    doi:10.1300/J067v22n03_13
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  18. ^ a b c d e f g h Akers, John. "Review of Rosales, Rodolfo, The Illusion of Inclusion: The Untold Political Story of San Antonio". H-Urban. H-Net Reviews.
  19. ^ a b c d Baca, Herman. "The Illusion of Inclusion?". La Prensa San Diego.
  20. ^ Menanteau-Horta, Darío. "The Illusion of Inclusion: The Latino Experience in the United States". DePaul University University Libraries. Diálogo: An Interdisciplinary Studies Journal.
  21. ^
    JSTOR 41674654
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  22. S2CID 1941494. Archived from the original
    (PDF) on 19 February 2019.
  23. ^ Golovko, Katia. "EU's flawed policy towards African migrants: an illusion of inclusion". IMLabs. International Migration and Labor Issues. Archived from the original on 26 October 2019. Retrieved 22 February 2019.
  24. ^ a b c Stalker, Jackie. "The Illusion of Inclusion Women In Post Secondary Education". Fernwood Publishing Company. Fernwood Publishing Company Limited.
  25. ^ Ayim, Maryann. "The Illusion of Inclusion: Women in Postsecondary Education". Archived from the original on 29 April 2021. Retrieved 29 April 2021.
  26. ^ a b Hunter, Margaret. "Buying Racial Capital: Skin-Bleaching and Cosmetic Surgery in a Globalized World" (PDF). Mills College. Archived from the original (PDF) on 9 May 2018. Retrieved 22 February 2019.
  27. ^ McFadden, Caroline. "Critical White Feminism: Interrogating Privilege, Whiteness, and Antiracism in Feminist Theory" (PDF). University of Central Florida.[permanent dead link]
  28. ^ a b c Kokozos, Michael (January 2017). The Illusion Of Inclusion: Curricular Possibilities Amidst A Homonational Project. University of Pennsylvania (Thesis). Publicly Accessible Penn Dissertations.
  29. ^
    doi:10.1891/1946-6560.6.1.65
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