The Myth of Equity? A Book Review and a Further Discussion of the "Dirty Dozen"

The Equity Myth: Racialization and Indigeneity at Canadian Universities
is an important title about EDI in Canadian higher education. As an academic librarian, I see firsthand the challenges of racialized, Indigenous, and female colleagues struggle in the wastewater of discrimination and prejudice, often implicitly intended, but always explicitly impactful. The monograph has a strong assortment of scholarship, each chapter covering a critical area of EDI. One of the chapters that particularly speaks to me is the “A Dirty Dozen: Unconscious Race and Gender Biases in the Academy,” where the authors Smith, Gamarro, and Toor, list twelve forces of biases that are socialized and internalized forms of racism and sexism that underpin hidden race and gender social hierarchies in academia.  I've decided that the "dirty dozen" is a good place to start:

Biases before graduate school - It happens even before graduate admissions as racial and gender biases influence how important “informal pathways” are paved. As prospective faculty are gatekeepers to who is accepted or not, racialized minority and women applicants often received less favourable and frequent responses compared to White male students.

Biases in Letters of References - Race and gender stereotypes make their way into one of the most important documents of academics. Unconscious bias seeps its way into letters with negative and biased confidential references and anonymous reviews, undermining chances of success for candidates.

Biases about who gets to speak in classrooms - Unconscious biases are apparent in who speaks in the academy, in the classroom, at conferences, and at university decision-making. Significant research into race and gender biases finds evidence that the dynamic of “who speaks” is shaped by compositional diversity of both professors and students in the classroom.

Biases about who speaks at conferences - In numerous studies, it is primarily White men that are speaking while women faculty and students, listening; and in fact, men dominate 75% of conversations during conference gatherings. Conferences have marked contrast to racial/ethnic and gender homogeneity among speakers, resulting in the same social reproduction in which knowledge and its dissemination are programmed as almost exclusively male and White.

Biases in citation counts - The gender, racial, and regional biases that influence citations reinforce those biases into academic hierarchies. Studies indicate the tendency of male scholars to self-cite and cite primarily male scholars, while female scholars reproduce this citation bias citing male scholars and not their previous work, maintaining authoritative conceptions of canon, disciplines, and even the academy itself.

Biases in academic networks and social networks - As they are important for personal, professional, sponsorship, and mentorship, a lack of access to elite networks results in “old boys’ networks,” primarily White and male-dominated, fortifies the marginalization and invisibility, and exclusion racialized and women in many disciplines.

Biases in curriculum - As much of the modern disciplinary curriculum is White, Eurocentric, and colonial that continue to reflect the historical biases against women, Indigenous, and racialized scholars, scholarship from non-Western countries, diverse histories and intellectual heritages will continue to be invisible.

Affinity Bias - Unconscious biases often result in preferential hiring, with the replication by selecting new hires with similar backgrounds and demographic characteristics. “Cultural Cloning'' happens most often where there is a desire for sameness rather than diversity. As gender, race, age, and class status all matter so much, not all participants are ranked equitably; implicit bias and discrimination ultimately influence who gets hired. This propagation of homogeneity through the hiring process unfortunately prioritizes masculinity, whiteness, and European-ness.

Biases of Names and Accents - Unconscious bias towards unfamiliar names based on gender, place of origin, religion, or education from non-Western institutions, often result in discrimination. Racialized minorities sometimes need to adopt anglicized names when it could mean the difference between getting an interview or not. Accent bias has a significant impact on not only hiring, but also teaching evaluations, tenure and promotion assessments as students and professors alike have greater affinity for accents similar to their own. Studies reveal that prejudice against accented English can predetermine language proficiency.

Biases in Teaching Evaluations - Women and racialized instructors tend to receive lower teaching evaluations when compared to White men. This bias is even more apparent when studies show that White males receive higher evaluations even in online courses(!) What’s disturbing is racialized minorities receive negative feedback the most if they are teaching course content that students perceive as incongruent with their identity, such as in the humanities, while female instructors in the sciences and business, face the similarly biased negative evaluations.

Biases in Service work - Racialized, particularly racialized women, play a disproportionate role in service work, particularly mentoring racialized students. Though service is a part of promotion and tenure, it's often devalued and unrecognized. Plagued by this glass ceiling, these racialized colleagues are often stalled at the associate professor rank at their universities.

Biases in Leadership - Mid-level and senior leadership roles at universities are exclusively White and male; women and racialized scholars are mostly excluded from leadership positions. When women leaders do get hired, they are on a “glass cliff” where these leadership positions are unstable, precarious, and high-risk conditions.

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It’s a sobering list. The Equity Myth is the type of scholarship that should propel change in higher education. Unfortunately, change is slow. This book first came to my attention when the Provost of my institution held up the book and conveyed that this was a must-read title. I was piqued by this, and glad that I had an opportunity to share this with you.  But the academic library world is, not any less or more complex, doesn't quite fit into some of the data and stories in The Equity Myth.   The intersectionality of race, gender, and sexuality (to name just a few), merits further scholarship into this area, and there are a lot of excellent ones out there, but not so much in the Canadian context.  I hope to participate in a book project one day to explore this further.  I'd love to hear if you have any ideas or comments.

Book Review "Die With Zero" by Bill Perkins

Happy New Year and 2022. I’ve made a New Year’s resolution for reviewing more titles beginning this year. There have been some life-changing titles I’ve missed out on sharing on this blog, and due to time, work, and multitude of other excuses. One book that really enriched my life is Die With Zero by Bill Perkins.   Wistful of the pre-pandemic world, the book helped me foment new appreciation and bring awareness of my priorities.  Here are strategies that Perkins suggest:  

(1) Invest in Experiences - Please do this early. Don’t wait until you retire. Think of your final moments on earth and what means the most to you. It’s those amazing experiences, and not the bank account or the high investment returns in the bank.

(2) Aim to Die With Zero - Use all the tools you have at your disposal and think like an insurance agent: how much will you need to finance your finite amount of time? If you’re thinking of an inheritance for your offspring or favourite charities, perhaps giving away while you’re living is much more worthwhile than when you’re no longer around to enjoy the fruits of your labour. Here’s the spending curve tool that you can use, too, offered by the book.

(3) Don’t undersell time - Balance time, money, and health. Health is more important than money; and if we remember that, then everything will fall into place.  Exchange money for time, such as alleviating you from chores that that can instead allow you to enjoy your leisure time.   Delaying gratification to the point that is no longer serves you well is commonplace in our society, but it's also irreversible.  Time is precious.   Spend your your resources not for material goods but on once-in-a-lifetime experiences.  

(4) Time Bucket Your Life - Create a calendar that “time buckets” rather than creating bucket lists with no timeline. If you have a piece of paper, then consider planning out milestones for the remaining decades of your life (e.g. 20’s to 80’s) and try to achieve those goals. You can even create your own time bucket here with the book’s online app.

(5) Know Your Peak - At some point, wealth accumulation needs to stop, as there’s a declining utility of money with age. The old adage that you can’t take it with you, is so true.   As we age, our scarcity of time is an inverse to the utility of money.  Take opportunities for risks while you’re still able to and (relative to your age) young. There’s no point in waiting for retirement to enjoy those moments. As Perkins reminds us, "In the end, "business of life is the acquisition of memories."

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So there you go: it’s a title that I highly recommend and one that I read and absorbed with much reflection and resolve.  A 250-word review doesn't do justice to your own enjoyment of this book.  I hope you enjoy reading it as much as I have.   Do you have a title you'd recommend me?   Please leave a comment below -- happy to connect!

Decolonizing the Academy

To decolonize is to challenge what is not working, how to challenge my practice. The history of higher education has been shaped by colonial impulses and the history of imperialism. While there has been work underway to decolonize collections, not enough emphasis has been put on decolonizing our traditions and process in academic libraries. While studying the lack of diversity in staffing or Library of Congress Subject Headings or exclusion in citation practices is important, decolonizing is simply not the same as antiracism.

As an individual in an academic institution, I'm aware of the long history of its colonial model.  In the United States, the 1830 Indian Removal Act, and the 1862 Homestead Act collectively solidified the colonial myth of terra nullius (uninhabited land) enabled the states to acquire and legitimize the taking of westward lands. The subsequent Morrill Land-Grant College Act in 1862 enabled the American states to collectively claim Native homelands in the name of “democratization” of education. Native Americans were subjugated in public policy, and made into caricatures in popular culture.   Canada too has its colonial past and some universities have direct connections to colonial figures, such as McGill University in Montréal.   It's named after James McGill, who was an owner himself of Black and Indigenous slaves. His death resulted in the founding of McGill after his wealth was donated on the condition a college was founded under his name.   While the history is often downplayed, colonial remnants are never really erased but rather continues through other traditions.  

Theresa Rocha Beardall’s “Settler Simultaneity and Anti-Indigenous Racism at Land-Grant” insightfully argues that such indigenous stereotypes at college and university sporting and student events demonstrate that anti-Indigenous racism is interwoven into the fabric of North American higher education. At McGill University, some argue that the history of the nickname ‘Redmen’ was originally written as two words (i.e. ‘Red Men’), in reference to the red school colours and red jerseys worn by McGill teams, but the problem with this argument is that McGill University used stereotyped Indigenous iconography for the Redmen for a full decade. Sports teams around the world have historically exploited offensive indigenous names. Even though it denied the original intentions of its moniker, ‘Redmen’ is widely acknowledged as an offensive term for Indigenous peoples, as evidenced by major English dictionaries.

In fact, at my institution, UBC, the university wasn’t actually permitted to use the name Thunderbird until 1948. A term that symbolizes a significantly deep meaning in Indigenous cultures, the moniker Thunderbird was used for a decade and a half without any consultation or permission with Musqueam Indigenous communities until 1948. The community and Chief William Scow of the Kwakwa̱ka̱ʼwakw people gave the school permission to use the name with a traditional ceremony. The land grant universities that exist today could not be possible without this intentional violence. Historical subordination manifests and how racialized organizations profit from this violence.

Bonita Lawrence and Enakshi Dua have argued that the “failure of Canadian antiracism to make colonization foundational has meant that Aboriginal peoples’ histories, resistance, and current realities have been segregated from antiracism.” It’s critical to understand that the histories of racism and exclusion cannot be untied to the removal of indigenous from their land. There is a danger that the decolonizing process within universities is a branding process. We need to be sensitive, aware, and call out the marketing and branding of using EDI as a buzzword. This is a trap that academic libraries must be wary about. We need to discern between intentionality and moments of performative racial consciousness.

One recent piece of scholarship is Ashley Edward’s “Unsettling the Future by Uncovering the Past: Decolonizing Academic Libraries and Librarianship,” which argues that location is a barrier to many indigenous students. Whether to attend in-person programs or relocate for a job, leaving one’s community creates the sense of isolation, and can bring up trauma from the residential school and practices of separating families. Edwards poignantly points out that “moving away from your family and support can cause stress, in particular when entering the world of academia which continues to be modeled on Western European ideals.”

I still remember vividly in graduate school that professors and almost any practicing librarian would emphasize that “geographic flexibility” was critical for finding employment, for landing that penultimate first position. A sense of community is a universal feeling for BIPOC individuals from historically marginalized populations, and we forget the trauma of dislocation that happens in finding work. While decolonizing libraries and the library profession means that library services, collections, and classification systems need to be “sanitized” of colonial oppression, whatever we do, we need to critically integrate the elements of humanity.