exploring the intersections: racial justice, our lasallian ......mehnaz afridi led participants...
TRANSCRIPT
Young, Danielle M., Jeffrey J. Sable, and Jack Curran. “Exploring the Intersections: Racial Justice, our Lasallian Heritage, and the Catholic Tradition.” AXIS: Journal of Lasallian Higher Education 9, no. 2 (Institute for Lasallian Studies at Saint Mary’s University of Minnesota: 2018). © Danielle M. Young, PhD, Jeffrey J. Sable, PhD and Jack Curran, FSC, PhD. Readers of this article have the copyright owner’s permission to reproduce it for educational, not-for-profit purposes, if the author and publisher are acknowledged in the copy.
Exploring the Intersections: Racial Justice, our Lasallian Heritage, and the Catholic Tradition
Danielle M. Young2, Jeffrey J. Sable3, and Jack Curran, FSC4
From January 31 to February 2, 2018, twenty-one representatives5 from the six North American institutions6 of the Lasallian Association of Colleges and Universities (LACU) of the Lasallian Region of North America (RELAN) met outside of Baltimore, MD. The majority of these attendees work closely with students, either as faculty or as student-engagement administrators. We7 explored the intersections of our Lasallian8 heritage with the challenging racial justice issues on our campuses, ranging from hiring and personnel practices to curricular and course syllabi concerns to fostering student engagement with racial justice. Racial justice issues are not a new phenomenon, but recent events in the United States – including the increasing boldness with which some people express their opposition to racial justice – are impacting our campuses at unprecedented levels in recent U.S. history. This intensive three-day colloquy was seminar oriented, with small groups meeting together to explicate or tackle specific problems. This paper serves to document the experience of being at the colloquy, to share what we learned, what we created, and how we hope to shape Lasallian responses to racial justice moving forward. First, we will set the stage for the 2018 colloquy by reviewing the first Lasallian Higher Education Colloquy on Racial Justice.9 Second, we will briefly describe the colloquy experience, pulling out themes that should drive and inspire future work. Third, we will conclude with some of the major outcomes of our meetings: 1) a working draft of the Mission Mandated Lasallian Vision for Racial Justice, which applies Lasallian values to racial justice issues and 2) a call for the creation of Lasallian Affiliates for Racial Justice collective that, together and by association, would connect racial justice actions across campuses. History: The First Lasallian Higher Education Colloquy on Racial Justice In January 2017, seventeen individuals representing all seven RELAN colleges and universities met at the San Alfonso Retreat House, Long Branch, NJ for the first Lasallian Higher Education Colloquy on Racial Justice. We were invited to share resources and set a course of support for ourselves, our colleagues, and – with typical Lasallian focus – our students. This first Colloquy on Racial Justice produced a working draft of a Mission Mandated Lasallian Vision for Racial Justice (see Table 1), penned initially by Maureen O’Connell (La Salle University-LSU), Jordan Pascoe (Manhattan College-MC), Jeff Sable (Christian Brothers University-CBU), and Jack McClure (Saint Mary’s University of Minnesota-SMUMN), and endorsed by the Colloquy attendees in general. Over the next year, the draft received refinements and revisions, and it laid the opening framework for the second Lasallian Higher Education Colloquy on Racial Justice.
19
The Second Lasallian Higher Education Colloquy on Racial Justice Our first evening of the January 2018 colloquy fostered a sense of openness and community. The colloquy opened with a welcome by the Faculty Planning Team: Mehnaz Afridi (MC), Chip Gallagher (LSU), Jeff Trask (Lewis University-LU), and LACU Mission Officers Brother Ernest Miller, FSC (LSU), and Brother Jack Curran, FSC (MC). We adopted a community agreement to stay engaged, speak our truth, experience discomfort, expect and accept non-closure, and to practice confidentiality.10 After each member shared personal goals in attending the colloquy, we adjourned the first day. These opening activities set the stage for members to authentically share and be supportive during the colloquy. A review of the previous year’s meeting opened the second day of the colloquy. Jeff Sable summarized the experience and outcomes of the first colloquy. During the 2017 colloquy, Fr. Bryan Massingale, Professor of Theology at Fordham University, pointed us toward resources in our own Lasallian tradition that might animate our commitments to educating for racial justice. Over the course of the 2107 Colloquy, these resources were translated into the draft of the Mission Mandated Lasallian Vision for Racial Justice (see Table 1), which was shared by Maureen O'Connell. To continue this work, the 2018 participants broke into groups to review that document for resonances and lacunae, and then identified action steps that might be taken in each of the five commitments to build inclusive communities and educate for racial justice throughout the Lasallian network. These additions were then incorporated into the original draft of a “Lasallian Vision for Racial Justice.” The next four sessions illustrated the use of different perspectives and tools to engage students, faculty members, and administrators in actively creating inclusive communities, ensuring respect for all persons, enhancing concern for the poor and social justice, cultivating faith in the presence of God among us, and providing quality education. Chip Gallagher demonstrated a teaching exercise leveraging perceptions of racial / ethnic / religious groups to facilitate conversations about the forces that shape inequality. Mehnaz Afridi led participants Maeve Adams (MC), Karin McClelland (Saint Mary’s College - SMC), and Teresa Taylor (SMUMN) in furthering the theme of integrating racial justice and religious racialization in the Lasallian context. Speakers discussed specific examples of inclusion of others in reading texts, pedagogy, administrative initiatives, and interfaith encounters. Jeff Trask, Laura Roy (LSU), Sara Shuman (LSU), and Daisy Sherry (LU) shared personal and professional stories surrounding the realities of race, immigration, and the alt-right on campus. Small groups discussed concrete actions to effect institutional transformation on their respective campuses. The last session of day two, facilitated by Chip Gallagher, Frances Sweeney (SMC), Erin Mae Clark (SMUMN), and Erica Davila (LU), directly engaged colloquy members with difficult conversations around issues of justice. In general, viewing racial justice through the lens of our Lasallian values indicated the need to engage and transform our institutions as a whole – professors, students, and administrators – in the service of racial justice.
20
The third and last day of the colloquy pulled together ideas generated in earlier sessions that intersected across a variety of subjects: race, class, gender, religion, institutional identity, institutional administration, pedagogy, and professional development. Adam Koehler (MC) and Cory Major (CBU), along with participants Gloria Sosa (SMC), Danielle Young (MC), and Kristin Callahan (LU), instructed colloquy participants to generate action items for faculty to take back to their home institutions. The final session, facilitated by Mehnaz Afridi, Chip Gallagher, Maureen O’Connell, Jeff Sable, and Jeff Trask, specifically looped back to the Mission Mandated Lasallian Vision for Racial Justice (see Table 1), and further developed it by proposing an additional fourth column, entitled “Now What? Recommendations for Contemplation and Action,” as one means to maintain the momentum generated by the colloquy going forward. Lessons Learned: Outcomes of the Second Lasallian Higher Education Colloquy on Racial Justice Though brief, this three-day colloquy called several important things to attention. First, our Lasallian mission compels us to directly engage with racial justice. We cannot sit idly by, but must instead lead by example in creating change on individual and institutional levels. To share the beginning of this conversation, we integrated new themes and actionable steps into the Mission Mandated Lasallian Vision for Racial Justice (see Table 1). This table provides recommendations for contemplation and action (column 4: “Now What?”) that emanate from resources of our Lasallian heritage (column 3: “How?”) to address societal realities of racial injustice that have been exacerbated post 11/9, the day after the 2016 U.S. Presidential Election, (column 2: “So What?”) in light of our Lasallian Core Principles (column 1: “What?”). These recommendations reflect an active commitment to integrate racial justice issues into our pedagogy and life at the college. We want this document to be developing, not stagnant, and to inspire contemplation, revision, and action. Second, in order to accomplish this important, mission-driven work, we could not operate alone. Thus, we wrote a call to embody “together and by association” by creating a Lasallian Affiliates for Racial Justice Collective that would connect racial justice actions across the LACU campuses of RELAN. This call included a working draft of a mission statement for the collective, next-step actions, and support requests. We envision that Campus Affiliates would act as campus liaisons, organizing working groups on their respective campuses, establishing connections with already-occurring racial justice initiatives, and coordinating actions both within and across campuses. These working groups will be flexibly responsive to the needs of the individual campuses. They will also pursue recognition of racial justice as mission-related work in issues surrounding hiring, tenure and promotion, and classroom support – as well as, in co-curricular student life programing and service learning activities. Affiliates would also facilitate the conversation by keeping the work visible. We further identified ways to keep this work visible within the Lasallian community and beyond through publication (this White Paper being the first step) and presentation. Finally, we discussed preliminary plans for the Colloquy next year, to keep this work moving forward, including, for instance:
21
● having the Colloquy meet annually, maintaining a focus on racial justice; ● welcoming the involvement of additional colleagues by having the participants from
the 2017 and 2018 Colloquies inviting colleagues so as to have new voices and perspectives while at the same time building on the wisdom of the previous Colloquies;
● ensuring the involvement of faculty, as well as staff and administrators, who “together and by association” will implement and put into motion these ideas through course syllabi, student services, new student and employee orientations, as well as faculty and staff development.
22
Tabl
e 1.
Mis
sion
Man
date
d L
asal
lian
Vis
ion
for
Rac
ial J
usti
ce. T
his
is a
dyn
amic
dra
ft o
f th
e vi
sion
, ini
tiat
ed b
y at
tend
ees
of th
e fi
rst L
asal
lian
C
ollo
quy
on R
acia
l Jus
tice
, hel
d Ja
nuar
y 10
-12,
201
7, a
nd r
oote
d in
the
Las
alli
an C
ore
Pri
ncip
les7 . V
ario
us r
evis
ions
, inc
ludi
ng th
e re
com
men
dati
ons
for
cont
empl
atio
n an
d ac
tion
, wer
e pr
opos
ed b
y at
tend
ees
of th
e se
cond
Col
loqu
y on
Rac
ial J
usti
ce, h
eld
Janu
ary
31-F
ebru
ary
2, 2
018.
Thi
s is
not
in
tend
ed to
be
a fi
nal a
nd d
efin
itiv
e do
cum
ent,
but r
athe
r a
star
ting
poi
nt a
nd a
n on
goin
g ch
alle
nge
for
the
Las
alli
an c
omm
unit
y.
WH
AT
? L
asal
lian
C
ore
Pri
nci
ple
SO
WH
AT
? T
ran
slat
ion
in p
ost
11/9
HO
W?
Res
ourc
es f
rom
ou
r H
erit
age
NO
W W
HA
T?
R
ecom
men
dat
ion
s fo
r C
onte
mp
lati
on a
nd
Act
ion
Con
cern
fo
r th
e p
oor
and
so
cial
ju
stic
e
Soc
ial j
usti
ce a
ddre
sses
the
root
cau
ses
of in
just
ice.
In
the
U.S
., ra
cism
fue
ls e
cono
mic
in
equa
lity
and
pove
rty
is
raci
aliz
ed.
Soc
ial j
usti
ce, r
oote
d in
the
Jude
o-C
hris
tian
trad
ition
, is
answ
erin
g th
e ca
ll o
f th
e pr
ophe
ts to
sta
nd in
the
gaps
cr
eate
d by
rac
ism
and
em
body
a v
isio
n of
re
latio
nshi
p.
Our
inst
itut
ions
are
pe
rpet
uatin
g in
equa
lity
and
are
ofte
n no
t aw
are
of/in
de
nial
abo
ut it
).
“Con
cern
for
the
poor
” ne
eds
to
be c
ouch
ed in
lang
uage
of
“The
H
eroi
c V
ow o
f 16
91”8 ,
whi
ch
defi
nes
asso
ciat
ion
and
unio
n as
ta
king
ris
ks to
sta
nd in
sol
idar
ity
with
the
vuln
erab
le.
Soc
ial j
usti
ce in
the
cont
ext o
f ra
cism
use
s a
syst
ems
anal
ysis
le
ns to
con
side
r ro
ot c
ause
s of
ra
cial
ineq
uali
ty a
nd r
esis
ts
indi
vidu
aliz
ing
or p
atho
logi
zing
un
ders
tand
ings
of
and
resp
onse
s to
rac
ial i
nequ
ity.
“O
ur m
issi
on
mus
t not
be
redu
ced
to m
ere
assi
stan
ce b
ut r
athe
r go
to th
e ro
ots
of p
over
ty in
ord
er to
fin
d st
ruct
ural
sol
utio
ns a
nd e
duca
te
to ju
stic
e.”9
Be
awar
e th
at o
ur in
stitu
tions
are
wor
king
fro
m a
def
icit
mod
el w
hen
it co
mes
to o
ur
stud
ents
of
colo
r, w
hich
in tu
rn g
ives
ris
e to
an
aust
erit
y m
enta
lity
whe
n it
com
es to
di
stri
butin
g in
stitu
tiona
l res
ourc
es.
Be
awar
e of
the
way
in w
hich
the
very
lang
uage
of
“con
cern
for
the
poor
” is
ob
ject
ifyi
ng.
Bui
ld c
lass
es in
to o
ur c
urri
cula
that
add
ress
issu
es o
f ra
cism
ove
r th
e li
fe c
ours
e of
al
l of
our
stud
ents
.
Fai
th in
th
e p
rese
nce
of
God
Rac
ism
ren
ders
fai
th a
pri
vate
ex
peri
ence
, rat
her
than
so
met
hing
that
ani
mat
es o
ur
conc
ern
with
and
co
mm
itm
ent t
o—in
re
latio
nshi
p w
ith o
ther
s—th
e co
mm
on g
ood.
R
acis
m h
as m
ade
an id
ol o
f th
e C
hris
tian
God
, ren
deri
ng
Inca
rnat
ion:
All
are
crea
ted
in
the
imag
e of
God
, a G
od in
the
Chr
istia
n tr
aditi
on w
ho is
bes
t kn
own
in th
e m
ultip
licit
y of
the
Tri
nity
. C
ircu
lar
461:
The
them
e of
God
in
the
Las
alli
an h
erit
age
is
wel
com
ing
peop
le o
f al
l fai
ths
and
reco
gniz
ing
non-
Cat
holic
s as
Des
ign
and
supp
ort o
ppor
tuni
ties
for
mul
ti-fa
ith p
raye
r an
d ac
tion
on c
ampu
s an
d in
ou
r co
mm
uniti
es.
Cre
ate
way
s of
sha
ring
our
act
ivit
ies
amon
g th
e in
stit
utio
ns, p
arti
cula
rly
wit
hin
the
FS
C c
omm
unit
y.
Exh
ibit
dive
rse
relig
ious
sym
bols
to c
aptu
re th
e pr
esen
ce o
f G
od in
dif
fere
nt
trad
itio
ns –
or
the
mul
ticu
ltur
al e
xpre
ssio
n of
pre
senc
e of
God
.
23
that
God
as
excl
usiv
ely
whi
te, m
ale,
and
Chr
isti
an
a va
lued
par
t of
the
Las
allia
n co
mm
unity
.10
God
is p
rese
nt in
mid
st o
f su
ffer
ing
and
drea
min
g.
Com
mis
sion
pub
lic a
rt–s
uch
as a
mur
al, f
or e
xam
ple—
that
cou
ld e
xist
on
all
Las
allia
n ca
mpu
ses.
C
ultiv
ate
notio
ns o
f be
long
ing
by in
vitin
g th
ose
of o
ther
trad
ition
s to
exp
lain
to u
s w
hat i
t mea
ns f
or th
em to
be
in th
e pr
esen
ce o
f G
od o
r th
eir
unde
rsta
ndin
g of
wha
t it
mea
ns to
be
Las
allia
n. T
his
coul
d “f
lip th
e sc
ript
” an
d in
vite
a d
eepe
r, u
nfol
ding
, and
sh
ared
und
erst
andi
ng o
f ou
r he
rita
ge.
Hav
e pe
ople
trai
ned
in a
nd c
omm
itte
d to
rel
igio
us p
lura
lism
on
our
cam
pus
min
istr
y st
affs
. A
ssis
t fac
ulty
in f
igur
ing
out h
ow to
cre
ate
spac
es f
or r
emem
beri
ng th
e ho
ly
pres
ence
of
God
in a
n in
clus
ive
way
in o
ur c
lass
room
s.
Res
pec
t fo
r al
l per
son
s
Rac
ism
, in
its
man
y fo
rms
(per
sona
l, cu
ltura
l, in
stit
utio
nal,
etc.
) de
nies
the
full
hum
anit
y of
peo
ple,
pe
rcei
ving
them
thro
ugh
a na
rrow
lens
of
ster
eoty
pes
and
prej
udic
es.
Rac
ism
stu
nts
the
abili
ty to
ac
hiev
e fu
ll fl
ouri
shin
g an
d th
e in
tegr
al d
evel
opm
ent o
f pe
rson
s an
d pe
ople
s.
Rac
ism
den
ies
resp
ect f
or
pers
ons
in a
var
iety
of
syst
ems,
incl
udin
g ou
r L
asal
lian
educ
atio
n sy
stem
. In
equa
lity
is b
oth
inte
ntio
nally
and
un
inte
ntio
nally
con
veye
d an
d pe
rpet
uate
d by
lang
uage
. S
truc
tura
l ine
qual
ity
base
d on
ge
nder
, gen
der
iden
tific
atio
n,
sexu
al o
rien
tati
on, r
ace,
and
et
hnic
ity
pers
ists
. The
se
real
ities
of
a pe
rson
’s id
entit
y ar
e de
eply
con
nect
ed –
oft
en
“The
ant
hrop
olog
ical
vie
w o
f hu
man
nat
ure
that
mot
ivat
es
Las
allia
ns r
ecog
nize
s an
d di
gnif
ies
ever
y hu
man
bei
ng a
s be
ing
uniq
ue, u
nrep
eata
ble,
and
ed
ucab
le. D
iscr
imin
atio
n ba
sed
on g
ende
r, c
ultu
re, r
elig
ion,
se
xual
ori
enta
tion
or p
oliti
cal
affi
liat
ion
has
no p
lace
in th
e L
asal
lian
educ
atio
nal m
issi
on.
As
soci
al b
eing
s, h
uman
s ar
e ca
pabl
e of
est
abli
shin
g m
eani
ngfu
l rel
atio
nshi
ps. A
s sp
iritu
al b
eing
s, th
ey a
re o
pen
to
tran
scen
dent
rea
lity
and
the
sear
ch f
or li
fe’s
mea
ning
. Thi
s ho
listic
vie
w o
f hu
man
nat
ure
incl
udes
inte
llect
ual,
emot
iona
l, so
cial
, cul
tura
l, et
hica
l, an
d sp
iritu
al d
imen
sion
s.”12
H
uman
per
sons
can
not b
e re
duce
d to
or
defi
ned
by
artif
icia
l and
arb
itra
ry c
ateg
orie
s of
rac
e an
d et
hnic
ity.
W
e liv
e ou
r he
rita
ge w
hen
we
resp
ect p
erso
ns b
y ho
nori
ng,
Rec
ogni
ze th
at th
e dy
nam
ics
and
cond
itio
ns o
f ra
cism
inte
rsec
t wit
h ot
her
expr
essi
ons
of h
uman
iden
tity,
par
ticul
arly
gen
der.
H
elp
stud
ents
and
col
leag
ues
avoi
d a
redu
ctio
nist
app
roac
h to
our
sha
red
heri
tage
by
unde
rsta
ndin
g it
in li
ght o
f th
eir
lived
exp
erie
nce
and
not i
n ar
bitr
ary
and
stat
ic
cate
gori
es.
Em
brac
e th
e re
alit
y th
at a
ckno
wle
dgin
g th
ese
live
d ex
peri
ence
s of
our
sha
red
heri
tage
are
way
s of
hel
ping
eac
h ot
her—
part
icul
arly
our
stu
dent
s—tr
ansf
orm
thei
r re
aliti
es a
nd b
uild
bri
dges
to e
ach
othe
r an
d of
bui
ldin
g co
mm
unity
/con
nect
ion/
asso
ciat
ion.
H
elp
our
stud
ents
and
fac
ulty
to b
e pr
oud
of b
eing
Las
allia
n in
this
reg
ard.
24
inex
tric
ably
so
– an
d ef
fort
s to
add
ress
them
nee
d to
be
root
ed in
this
un
ders
tand
ing.
11
enga
ging
, and
cel
ebra
ting
diff
eren
ce.
Incl
usi
ve
com
mu
nit
y
Rac
ism
fra
gmen
ts, f
ract
ures
, di
vide
s, a
nd is
olat
es p
eopl
e w
ith o
ther
wis
e co
mm
on
conc
erns
and
com
mon
dr
eam
s.
In th
e na
me
of p
oliti
cal
corr
ectn
ess,
neu
tral
ity,
as
sim
ilatio
n, a
nd p
ublic
or
der,
rac
ism
mai
ntai
ns
com
mun
ities
that
ex
clud
e/de
ny th
e ex
peri
ence
s of
man
y of
its
mem
bers
.
Lan
guag
e on
“so
lidar
ity”
from
th
e 45
th g
ener
al c
hapt
er.13
In
clus
ive
com
mun
itie
s ar
e ce
rtai
nly
open
to a
ll, a
nd c
anno
t be
neu
tral
. The
y af
firm
the
dign
ity o
f th
eir
mos
t vul
nera
ble
mem
bers
and
cul
tivat
e ge
nero
sity
in c
onte
xts
of
disc
omfo
rt.
Be
awar
e th
at th
e w
ork
we
are
doin
g he
re h
as to
be
mor
e th
an r
eact
iona
ry, s
ince
for
m
any
amon
g us
the
real
ity w
e’re
atte
mpt
ing
to a
ddre
ss p
reda
tes
11/9
/201
7.
Mov
e be
yond
alie
natio
n, b
ut s
till p
rovo
ke d
isco
mfo
rt, d
isru
ptio
n, c
onfl
ict,
and
expl
orat
ion
by:
cu
ltiva
ting
prac
tices
of
diss
ent w
ith c
ivili
ty
un
cove
ring
our
ow
n as
sum
ptio
ns a
nd o
ur o
wn
pers
onal
bia
ses
cr
eati
ng s
pace
s w
here
we
can
be v
ulne
rabl
e w
ith
each
oth
er
br
eaki
ng s
ilenc
es
If w
e w
ant o
ur s
tude
nts
to b
e st
atus
quo
bre
aker
s, th
en w
e to
o ne
ed to
bec
ome
vuln
erab
le e
noug
h to
be
stat
us q
uo b
reak
ers
ours
elve
s.
Qu
alit
y ed
uca
tion
Rac
ism
pre
clud
es
oppo
rtun
ities
for
stu
dent
s to
en
coun
ter
idea
s an
d pe
ople
w
ho a
re d
iffe
rent
. S
yste
mic
rac
ism
cre
ates
ba
rrie
rs to
edu
catio
n,
part
icul
arly
for
com
mun
ities
of
col
or, a
nd to
mul
ticu
ltur
al
educ
atio
n fo
r al
l tea
cher
s an
d le
arne
rs.
We
draw
on
the
twel
ve v
irtu
es o
f L
asal
lian
14 te
achi
ng to
mee
t st
uden
ts w
here
they
are
, to
help
th
em r
ecog
nize
thei
r po
sitio
nalit
y in
the
mor
ass
of
raci
sm, a
nd to
acc
ompa
ny th
em
in g
row
th n
eede
d to
fin
d th
eir
own
purp
ose.
Ju
st a
s th
e fi
rst B
roth
ers
“dis
cove
red
God
’s c
all i
n th
e fa
ces
of th
e ur
ban
poor
chi
ldre
n an
d yo
ung
peop
le e
xclu
ded
from
ad
vanc
emen
t in
soci
ety”
15,
Las
allia
n ed
ucat
ion
is c
omm
itte
d to
cha
lleng
ing
the
norm
s of
“m
erito
crac
y” b
uilt
into
co
ntem
pora
ry s
ocia
l sys
tem
s,
part
icul
arly
edu
catio
n.
We
enco
urag
e bo
th d
ialo
gue
and
enga
gem
ent w
ith d
iffe
renc
e as
a
lived
exp
erie
nce
in o
ur
Be
clea
r ab
out w
ho a
re o
ur p
eopl
e? O
ur p
eopl
e ar
e ou
r st
uden
ts, f
acul
ty, s
taff
, and
ad
min
istr
ator
s ac
ross
our
Las
alli
an n
etw
ork.
E
nsur
e cl
assr
oom
s th
at p
rom
ote
qual
ity e
duca
tion
need
to b
e de
dica
ted
as “
safe
” or
ev
en “
sanc
tifie
d” z
ones
(be
ing
atte
ntiv
e to
pot
entia
l exc
lusi
vity
with
that
lang
uage
).
Hav
e re
sour
ces
avai
labl
e fo
r al
l of
our
educ
ator
s: b
ooks
, cou
rses
, etc
. C
ontin
ue to
bui
ld u
p th
e L
asal
lian
Aff
iliat
es f
or R
acia
l Jus
tice
Col
lect
ive
so th
at w
e ca
n ex
chan
ge id
eas
and
reso
urce
s.
Enc
oura
ge a
gro
wth
min
dset
am
ong
ours
elve
s, s
ince
the
wor
k of
und
oing
rac
ism
is
ongo
ing.
U
se o
ur g
eogr
aphi
cal/
phys
ical
spa
ces
as p
lace
s fo
r un
cove
ring
the
full
his
tory
of
who
we
are
and
to le
arn
from
that
his
tory
. C
ondu
ct in
stitu
tiona
l aud
its o
f w
here
we
are
in te
rms
of o
ur:
m
issi
on s
tate
men
ts
de
mog
raph
ic r
epre
sent
atio
n in
all
area
s/di
visi
ons
cu
rric
ulum
and
lear
ning
out
com
es
sy
mbo
ls o
n ca
mpu
s
25
clas
sroo
ms
and
cam
puse
s as
pa
thw
ays
to tr
uth.
tenu
re a
nd p
rom
otio
n pr
oces
ses
(to
see
how
inno
vatio
n is
or
is n
ot v
alue
d,
and
how
mai
ntai
ning
the
stat
us q
uo is
or
is n
ot v
alue
d)
Pay
atte
ntio
n to
dat
a: T
he n
atio
nal d
ata
are
out t
here
and
we
need
to c
onne
ct it
to th
e da
ta w
e ar
e or
cou
ld b
e co
llect
ing.
M
ore
expl
icitl
y in
corp
orat
e ou
r co
re v
alue
s an
d L
asal
lian
heri
tage
into
our
cou
rses
an
d as
sist
oth
er f
acul
ty in
mak
ing
that
hap
pen.
D
ecen
ter
whi
tene
ss b
y m
ovin
g fr
om b
eing
alli
es (
colo
nial
mis
sion
arie
s) to
ac
com
plic
es (
libe
rati
on w
orke
rs).
L
ook
at te
nure
and
pro
mot
ion
proc
esse
s: H
ow d
o w
e (a
nd h
ow s
houl
d w
e)
ackn
owle
dge
thos
e w
ho a
re d
oing
this
wor
k an
d ho
ld th
ose
who
are
not
acc
ount
able
. C
reat
e sp
aces
for
peo
ple
of c
olor
.
26
Endnotes
1. This paper documents the second Lasallian Higher Education Colloquy on Racial Justice held January 31-February 2, 2018. Through contemplating and applying Lasallian values, colloquy participants explored challenges and solutions to racial justice issues on Lasallian college campuses. Seminar-style sessions promoted breadth and depth of discussion, developed important themes for carrying out racial justice work in a Lasallian context and participants also actively created tools to facilitate this work.
2. Danielle M. Young, PhD, assistant professor in psychology at Manhattan College, earned
her PhD in personality and social psychology from the University of Hawaii at Manoa. Her current research focuses on the process and impact of social categorization, with a focus on stigmatized groups.
3. Jeffrey J. Sable, PhD, is an associate professor in the department of behavioral sciences at Christian Brothers University in Memphis, Tennessee, USA. He received his doctorate in psychology from the University of Missouri-Columbia in 2003 with an emphasis in cognition and neuroscience and an interdisciplinary graduate minor in college teaching.
4. Jack Curran, FSC, PhD, is vice president for Mission at Manhattan College in Riverdale,
NY. He previously served in senior administrative roles at two other Lasallian higher education institutions, Bethlehem University and Saint Mary’s College of California. He completed his bachelor's degree at Manhattan College, entered the Brothers of the Christian Schools in 1979, and went on to earn his master’s and doctorate in social work from the State University of New York at Albany.
5. Participants of the 2018 Lasallian Higher Education Colloquy on Racial Justice:
Maeve Adams, PhD, assistant professor of English, Manhattan College: [email protected]
Mehnaz Afridi, PhD, associate professor of Religious Studies and director of the Holocaust, Genocide, Interfaith Education Center, Manhattan College: [email protected]
Erin Mae Clark, PhD, assistant professor of English, Saint Mary’s University of Minnesota: [email protected]
Kristin Callahan, MFA, assistant professor of Art and Design, Lewis University: [email protected]
Brother Jack Curran, FSC, PhD, vice president for Mission, Manhattan College: [email protected]
Erica Davila, PhD, associate professor of Educational Leadership, Lewis University: [email protected]
Chip Gallagher, PhD, professor and chair of Sociology, La Salle University: [email protected]
27
Adam Koehler, PhD, associate professor of English, Writing Program director, and Center for Faculty Development chair, Manhattan College: [email protected]
Cory Major, dean of Academic Services and Faculty Development, Christian Brothers University: [email protected]
Karin McClelland, director of Mission and Ministry Center, Saint Mary’s College of California: [email protected]
Brother Ernest Miller, FSC, DMin, vice president for Mission, La Salle University: [email protected]
Maureen O’Connell, PhD, associate professor of Christian Ethics and chair of the Religion and Theology Department, La Salle University: [email protected]
Jeff Sable, PhD, associate professor of Behavioral Sciences, Christian Brothers University: [email protected]
Laura Roy, PhD, chair and associate professor of Education, La Salle University: [email protected]
Daisy Sherry, PhD, assistant professor of Nursing, Lewis University: [email protected]
Sara Shuman, PhD, MPH, assistant professor of Public Health, La Salle University: [email protected]
Gloria Sosa, PhD, chief diversity officer, associate professor and program director, College Student Services Specialization, Counseling Department, Saint Mary’s College of California: [email protected]
Frances Sweeney, PhD, professor and chair of World Languages and Culture and the faculty chair of the Core Curriculum, Saint Mary’s College of California: [email protected]
Teresa Taylor, EdD, Culturally Responsive Teaching instructor and program director, Saint Mary’s University of Minnesota: [email protected]
Jeffrey T. Trask, PhD, assistant professor of Healthcare Management, Lewis University: [email protected]
Danielle Young, PhD, assistant professor of Psychology, Manhattan College: [email protected]
6. Christian Brothers University, Memphis, TN (CBU); La Salle University, Philadelphia,
PA (LSU); Lewis University, Romeoville, IL (LU); Manhattan College, Riverdale, NY (MC); Saint Mary’s College of California (SMC), and Saint Mary’s University of Minnesota, Winona, MN (SMUMN).
7. By engaging with this text in the first person plural, we want to encourage us, the readers,
to consider the challenges described in this paper as belonging to us all.
8. We want to note the inclusive religious and spiritual nature of the Lasallian heritage, reflected both in the attendees and the tenor of our conversation, “Let it be stated clearly and unambiguously that calling oneself Lasallian is not relegated only to those of the Christian faith. Many faith-filled people professing other creeds participate daily in the Lasallian educational Mission. They are a valued part of this community. In turn the goal, in those places where
28
Lasallians minister in a multi-religious context, needs to be the deepening of faith in each student. It is our hope that students of all religions would graduate from our Lasallian schools professing their beliefs more faithfully and be committed to the construction of a better world.” Associated for the Lasallian Mission…an act of HOPE, Brothers of the Christian Schools, Circular 461, 2010, General Council, Rome, Italy: [http://www.lasalle.org/wp-content/uploads/pdf/circulares/461_circ_en.pdf], page 36.
9. There actually have been four Lasallian Higher Education Colloquies since June 2015. The first took place in June 2015 at the Loyola Retreat Center in Morristown, NJ, and included 14 participants from La Salle University and Manhattan College. The theme was “Deepening our understanding of how we bring to life the Lasallian heritage.” It was facilitated by Maggie McGuinness, PhD, and Brother Jack Curran, FSC, with Brother Gerard Rummery, FSC, as the keynote presenter. The theme of the second Colloquy was “Lasallian Higher Education Colloquy: Together and by Association.” It was facilitated by Brother Ernest Miller, FSC, and Brother Jack Curran, FSC. Eighteen participants from La Salle University and Manhattan College convened in January 2016 at the San Alfonso Retreat House in Long Branch, NJ. Thus, the first and second Lasallian Higher Education Colloquies on Racial Justice (January 2017 and January 2018) are the third and fourth Lasallian Higher Education Colloquies.
10. Glenn E. Singleton and Curtis Linton, Courageous Conversations about Race: A Field
Guide for Achieving Equity in Schools (Thousand Oaks, CA: Corwin, 2006).
11. Lasallian Core Principles [https://www.lasallian.info/lasallian-family/5-core-principles/].
12. On 21 November 1961, John Baptist de La Salle, Nicholas Vuyart, and Gabriel Drolin professed the “The Heroic Vow” of unity and commitment to the “society,” even if it required great poverty. [text: https://www.delasalle.org.au/blog/the-heroic-vow].
13. Brother Álvaro Rodríguez Echeverría, FSC, “New Wine in New Wineskins,” in Report
of the International Assembly: Associated for the Lasallian Educational Mission (Rome, Italy: Brothers of the Christian Schools Generalate, 2006), pages 41-44.
14. Brothers of the Christian Schools, Circular 461, page 36.
15. The Ford Foundation: https://www.fordfoundation.org/work/challenging-inequality/
gender-racial-and-ethnic-justice/.
16. Brothers of the Christian Schools, Circular 461, page 3 (section 3.3).
17. Solidarity is mentioned numerous times in the The Documents of the 45th General Chapter: This Work of God is also our Work, Brothers of the Christian Schools, Circular 469, November 30, 2014; General Council, Rome, Italy: [http://www.lasalle.org/wp-content/uploads/2011/07/Circ469_Actas45CG_eng.pdf, 24], pages 17, 21, 29, 41, 44, 50-51, 57, 59-60.
29
18. The twelve virtues of Lasallian teaching were originally published in John Baptist de La Salle’s, The Conduct of the Christian Schools (trans. F. de La Fontanainerie and Richard Arnandez), (Landover, Maryland: Lasallian Publications, 1706/1996), and expanded in Brother Agathon’s, The Twelve Virtues of a Good Teacher (Landover, MD: Christian Brothers Conference, 1785/2000).
19. Brothers of the Christian Schools, Circular 461, page 28 (section 2.5.2).
30