DEEP DIVERSITY
by Shakil Choudhury
In Deep Diversity: Overcoming Us vs. Them, Shakil Choudhury, of Anima Leadership, presents his Deep Diversity framework, which consists of 4 insights and corresponding focal points. The first insight is a recognition that our feelings or emotions greatly influence how we act. Writes Choudhury, "Contrary to popular belief, we do not think our way through life. We feel our way." (12) Developing emotional literacy and self-awareness is the focal point for this first insight. Insight 2 is that all humans have implicit biases that influence us: "...we all have biases we are not aware of that play out on a daily basis." (4) The focal point should be to make an effort to uncover our implicit biases through self-reflection and then exercising self-regulation in our behaviour. The 3rd realization of the framework is "We have greater empathy ...for those most like ourselves." (5) Developing greater understanding and empathy for those outside our tribe is the tonic for this potentially toxic tendency. The final insight involves inequities in power between dominant and non-dominant groups with the solution lying in self-education.
Adds the author, the deep diversity framework is essentially about "disrupting and debugging the Us/Them default setting..." that, if left unchecked, makes us inherently vulnerable to the destructive influences of emotions, biases, tribes, and power. (14) He is optimistic, given the evidence of "neuroplasticity", that if we focus our attention on certain cognitive-behavioural skills, we can overcome these deep-seated negative influences.
The focus of Chapter 2 is the influence of emotions. Specifically, Choudhury explores 3 "unconscious and automatic" emotional tendencies that exacerbate the divisive Us/Them dynamic. (25) The first is the tilt towards/away phenomenon. We have a natural inclination to tilt towards people most like ourselves, and even more powerfully, to withdraw from those we believe to be different. States the author, "Greater negativity arises when dealing with those we perceive to be different than ourselves, especially racially." (27) Secondly, we are vulnerable to emotional contagion - that is, feelings are often transferred among people, particularly from a leader to his/her followers. The feelings that are transferred may be healthy or destructive. Lastly, we are susceptible to emotional triggers - the fight-flight- freeze response, particularly in our relations with those of a different race.
Self-awareness is the weapon to combat these negative influences of emotions. Noticing our body language and tone of voice is "an early-warning system to the emotions bubbling below the surface of awareness." (41) For instance, do we sit further away from or make less eye contact with those we perceive to be different from ourselves? Through meditation or periodic reflection on the times during the day we become anxious, uncertain, or upset, and through seeking feedback from others, we can overcome our "personal blind spots" with respect to how we feel about those we view as different. (44)
While acknowledging in Chapter 3 that all people are plagued by implicit biases, Choudhury also remains hopeful that "Conscious effort can be applied to manage and reduce this masked form of bigotry." (49) He hi-lights 6 key findings concerning implicit bias from the Harvard Implicit Association Test (IAT) - an online assessment which has participants pair words with specific groups of people in order to determine people's associations with these groups:
While acknowledging in Chapter 3 that all people are plagued by implicit biases, Choudhury also remains hopeful that "Conscious effort can be applied to manage and reduce this masked form of bigotry." (49) He hi-lights 6 key findings concerning implicit bias from the Harvard Implicit Association Test (IAT) - an online assessment which has participants pair words with specific groups of people in order to determine people's associations with these groups:
- We all possess implicit biases, preferring some groups over others;
- We are unaware of our implicit biases -they are a blind spot;
- We differ though in our levels or degrees of implicit bias;
- Our behaviour is determined by our implicit biases;
- Group power can magnify or mitigate our biases; and,
- Non-dominant groups often internalize negative bias - that is, unconscious prejudice can even cause members of minority groups to distrust or dislike their own ethnocultural or racial group.
The author maintains that, since stereotypes "...are simply an overused neural pathway..." of negative associations with a racial group, the solution is "...to build a new neural pathway by creating new association[s]...." (66) One bias reduction strategy he recommends is educating oneself about positive role models from among the marginalized group. (ie. Barack Obama) Exposure to and friendships with people belonging to other groups is also effective. Since our biases are often hidden from ourselves, the author also recommends that we rely on mediators or mentor-caches to detect any contradictions between what we profess to believe and our actions. He also promotes self-regulation practices such as breathing exercises, positive self-talk, and self-expression through the arts, to help us manage the uneasy, shameful, and angry feelings that arise from recognizing our implicit biases.
The 3rd pillar of the Deep Diversity framework is our tribe mentality. As Choudhury writes, "...belonging to groups is a key driver of human behaviour...." (77) All of us possess an in-group bias such that we are more tolerant and forgiving of those whom we regard as similar to us and "...harsher in our judgments ...less forgiving...." of those from out-groups. (84) Our social norms (what the author describes as the "rules of the game") are defined by our group, and when out-group members don't follow a norm, we become uncomfortable, agitated, and even offended. An example Choudhury gives is the North American norm of greeting someone with a firm handshake. When members of other cultures, for whom a handshake is not a norm (ie. Italians), offer, instead, a kiss in way of greeting, we are thrown off. Empathy and self-awareness can help us overcome in-group bias and out-group prejudice. When it comes to the discomfort one feels with respect to out-group members, self-awareness is particularly important, Notes the author, "...if you name it, you tame it." (94)
When it comes to the dividing force of power, the subject of Chapter 5, Choudhury shares some important insights. First, for those among the dominant group in a society, it is difficult to see their privileged position. It is equally difficult for them "...to see how the system functions to reward [their] efforts while holding back those of others based on such flimsy factors as social identity." (101) Lastly, those marginalized by the system often feel disempowered and negative. Referring to Sidanius and Pratto's social dominance theory, which is predicated on the premise that a dominant group exists in every society, the author hi-lights several negative consequences of hierarchical societies;
Self-education, in the forms of both self-study and experiential learning through relationships with people of different ethno-cultural identities, is an effective way to obviate these negative effects.
When it comes to the dividing force of power, the subject of Chapter 5, Choudhury shares some important insights. First, for those among the dominant group in a society, it is difficult to see their privileged position. It is equally difficult for them "...to see how the system functions to reward [their] efforts while holding back those of others based on such flimsy factors as social identity." (101) Lastly, those marginalized by the system often feel disempowered and negative. Referring to Sidanius and Pratto's social dominance theory, which is predicated on the premise that a dominant group exists in every society, the author hi-lights several negative consequences of hierarchical societies;
- both individual and institutional discrimination are common
- psychological distortions proliferate - such as internalized dominance (false belief of dominant group members that their culture and norms are superior) and internalized racism (equally false belief of non-dominant group members that their group is inferior;
- Marginalized group members engage in self-destructive behaviours including self-sabotage due to institutional discrimination; and,
- Powerful cultural myths endure - such as the American Dream, which simplistically suggests that success or failure is the result of how hard one works.
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| The American Dream - a cultural myth |
In the final chapter, appropriately called "Bringing It All Together", the author discusses the inner skill or discipline of making meaning, which involves the ability to "...find constructive life lessons in adversity." (157) This capacity, he maintains, enables those who are marginalized to "bounce back" from acts of discrimination and remain optimistic. Self-reflective questions such as Why did this happen? and What good can come of it? are helpful in this process.
Choudhury also provides, in the last chapter, advice for members of the dominant group. First, "Accept the fact that all of us have implicit bias." (169) Next, commit to "...a process of learning and unlearning" in order to become aware of one's implicit biases and develop new habits of inclusiveness and equity. (162) Most important of all, adopt "...the Platinum Rule in the world of inclusion, diversity, and equity: Treat others the way they want to be treated. (Rather than, as the Golden Rule many of us have learned puts it, the way you want to be treated." (168)
Choudhury also provides, in the last chapter, advice for members of the dominant group. First, "Accept the fact that all of us have implicit bias." (169) Next, commit to "...a process of learning and unlearning" in order to become aware of one's implicit biases and develop new habits of inclusiveness and equity. (162) Most important of all, adopt "...the Platinum Rule in the world of inclusion, diversity, and equity: Treat others the way they want to be treated. (Rather than, as the Golden Rule many of us have learned puts it, the way you want to be treated." (168)
