Yale Psychiatry Grand Rounds: June 10, 2022

June 10, 2022

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Toksoz Byram Karasu Leadership Lecture: "At the Intersection Where Worlds Collide: Diversity, Equity, and Inclusion"

Walter E. Fluker, PhD, Professor of Spirituality, Ethics and Leadership, Candler School of Theology

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00:00I want to thank I want to 1st thank
00:02my colleagues and fellow committee
00:05members doctors, Derek Gordon,
00:07knee Addie, Amber Childs, James Adu,
00:11Hun Millard, Michael O'Malley and
00:13Rajita Sinha for helping with this.
00:16We had the exciting task.
00:19Of inviting this year's Care,
00:20Sue leadership lecture speaker,
00:22we came together as a group of colleagues
00:25to combine our knowledge and our networks.
00:28To locate a speaker,
00:29we believe will inspire you through his
00:32lifetime of leadership and service.
00:34I would like to introduce you to.
00:37Reverend Dr Walter Earl Fluker.
00:40He is professor emeritus.
00:42Of ethical leadership at Boston University
00:45and Dean's professor of Spirituality,
00:48Ethics and leadership at Candler
00:50School of Theology at Emory University.
00:53He was born in Vaiden,
00:54Mississippi and raised in Chicago,
00:56IL, where he attended public schools.
00:59He served in the United States Army as a
01:02chaplain's assistant from 1971 to 1973.
01:06He received his BA degree in Philosophy
01:10and Biblical Studies from Trinity College.
01:13In 1977 and a Masters in Divinity
01:18in 1980 from Garrett Evangelical
01:22Theological Seminary,
01:23he completed his PhD degree in social
01:26ethics at Boston University in 1988,
01:30he retired from the Boston University
01:33School of Theology in June 2020.
01:36He has served as pastor of the historic St.
01:39John's Congregational Church in Springfield,
01:41MA from 1981 to 1986.
01:46In 1986 he was university chaplain
01:49and assistant professor of religion at
01:52Dillard University in New Orleans, LA.
01:55He became an assistant professor of
01:58Christian ethics at Vanderbilt Divinity
02:00School and assistant to the pastor
02:03at First Baptist Church in Nashville,
02:06TN.
02:06He taught at Harvard College from
02:091990 through 1991 and was named
02:12Dean of Black Church Studies and
02:16Martin Luther King Junior Memorial
02:18professor of theology and Black Church
02:21studies at the Colgate Rochester
02:23Crozer Divinity School in 1991.
02:26In 1992 he became the editor of
02:30the Howard Thurman Papers project.
02:32He served as Director National Resource
02:35Center for the Development of Ethical
02:38Leadership from the Black Church tradition.
02:41In 1993 through 1998.
02:44He joined Morehouse College as executive
02:47director of the Leadership Center.
02:50Renamed the Andrew Young Center
02:52for Global Leadership.
02:53The Coca-Cola Professor of
02:55Leadership Studies and Professor
02:57of philosophy and religion.
02:59In 2004,
03:00he served as distinguished lecturer in
03:02the International Human Rights Exchange
03:05program and visiting professor for
03:07the University of Cape Town Graduate
03:10School of Business from 2008 through
03:122011 as faculty at the Salzburg
03:16Global Seminar Seminar, Salzburg, Austria.
03:19He was a distinguished.
03:21Lecturer for the US Embassy
03:23in Abuja and Lagos,
03:26Nigeria Cape Town,
03:28Pretoria and Durban,
03:29South Africa,
03:31China and India.
03:32He has served visiting professorships
03:35at the Harvard Divinity School and the
03:38Candler School of Theology and Visiting
03:41Scholar at Princeton Theological Seminary
03:44and Columbia Theological Seminary.
03:46He joined the Boston University of Theology
03:49faculty as the Martin Luther King.
03:51Professor of Ethical Leadership and
03:53director of the Martin Luther King
03:55Junior Initiative for the development
03:58of ethical leadership in 2010.
04:00He's consulted and provided ethical
04:02leadership training and diversity
04:04and inclusion for an array of organizations,
04:06including the Democratic Leadership Council,
04:09national Conservation, Goldman Sachs,
04:12Global Leaders Program and the Tepper School
04:16business at Carnegie Mellon University.
04:18The Association of American
04:20Colleges and Universities.
04:22The Department of Education
04:24and the Department of State.
04:26The boys and girls Clubs of America,
04:29the Georgia State
04:30Superintendents Association,
04:32and the Congressional Black Caucus
04:34Foundation among his publications
04:36are the ground has shifted the
04:39Black Church in Post Racial America.
04:41Ethical leadership and the quest for
04:43character, civility and community.
04:47They looked for a city,
04:48a comparative analysis of the ideal
04:50of community and the thought of
04:53Howard Thurman and Martin Luther
04:55King Junior and as editor of the Five
04:58Volume documentary edition of the
05:00papers of Howard Washington Thurman.
05:03I'd like to introduce you to Reverend Dr,
05:05Walter Earl Fluker.
05:10Thank you very much. Professor lapaglia.
05:14I'm trying to get my screen up while I'm
05:18talking and I hope I've accomplished that.
05:22Can you all see me?
05:24Yes, good good. Thank you.
05:27I had no idea they sent that bio to you.
05:30I would have shortened that
05:33by at least several years.
05:35But thank you nonetheless for
05:38reading that and for giving
05:40me this great opportunity,
05:42you should know that I'm not
05:46the most technical and.
05:48Dexterous person when it comes to computers?
05:52I'm trying to get my screen
05:54down as I talk to you,
05:55so if you bear with me just for a moment,
05:58I think we can make that happen.
06:00Hold on just for one more minute.
06:06But let me begin by just thanking.
06:10Certainly. All of you for this wonderful
06:16opportunity and for this chance to.
06:23I'm having some challenges.
06:25Let's see if I can do this.
06:28Oh boy, why is that happen?
06:35Doctor Fluker it looks OK on our end.
06:39I know it, but I wish I could see my notes
06:41that would that would come in handy.
06:43That would be really wonderful.
06:45OK, so let's try it this way.
06:50I'd like to thank Professor John Crystal
06:55and especially Doctor Rajita Sinha,
06:59for this recommendation.
07:01For Donna lapaglia. Miss Tricia doll,
07:06Falculty residence fellows and friends.
07:10Of course, I'm delighted to be here.
07:12Who wouldn't be delighted to be in
07:14the company of people like you?
07:17I extend however very special thanks
07:20to Doctor Lapaglia who has provided
07:24snippets of ongoing diversity,
07:27equity and inclusion conversations
07:30across the medical schools,
07:33departments of psychiatry and psychology.
07:36And various work sites that have given me
07:39a snapshot of your institutional context.
07:42Your commitment to diversity,
07:45equity and inclusion has resulted
07:48in a number of ongoing discussions
07:52and binding commitments.
07:54Across your respective professional
07:57and academic locations,
07:59I applaud these efforts.
08:02To create and sustain spaces where difference
08:06is both recognized and appreciated.
08:10This requires hard work that.
08:15More importantly.
08:16It involves vigilance and
08:20disciplined practices.
08:21Within your institutional context,
08:23but also in your personal and
08:27social interactions as well.
08:29Especially as Professor Crystal has
08:33indicated at this precarious moment
08:35in our nation and around the globe
08:38as we witness the recent January,
08:40the 6th hearings ravages of
08:43war and ethnic cleansing.
08:45The brutality of state violence,
08:48the horrendous efforts to restrict
08:51and confine spaces of dissent.
08:55We're challenged with what Martin Luther
08:57King Junior called the urgency of.
08:59Now with the rise in campaigns
09:03of anti abortion legislation,
09:05restraints on voting rights,
09:07the contested confirmation of the first
09:11black female Supreme Court Justice,
09:14the policing of black, brown,
09:16trans and queer bodies and
09:18the erection of legal,
09:20cultural and material barriers
09:23against immigrants.
09:24Especially from countries that the former
09:28president called holds of defecation.
09:32The need then,
09:34for reimagined vision of democracy.
09:38Is urgent and necessary.
09:40This lecture is a constructive and
09:43practical reflection on diversity,
09:47equity and inclusion hereafter de I.
09:52Initiatives that create and sustain
09:56democratic space and what I'm going to
09:59call the intersection where worlds collide.
10:08Something is happening here.
10:11OK so DI, I want to first emphasize is
10:16an ethical enterprise that dares to speak
10:22and create and sustain democratic space.
10:26This perspective is akin to
10:29what John Dewey said when,
10:32and I quote democracy is a form of
10:36government only because it is a form.
10:40Of moral and spiritual association.
10:45My concern however,
10:47is more with democratic space.
10:51Democratic space refers to the
10:55ongoing struggle against Miscounting.
10:58The reconfiguration of space and the
11:01reordering of time for subjugated bodies.
11:05This idea is represented in
11:08the political philosophers.
11:09Jacques Ranciere's notion of policing.
11:14Policing as the rule that
11:17governs the bodies appearance.
11:19A configuration of occupations
11:22and properties of the spaces where
11:25these occupations are distributed,
11:27thus creating and sustaining
11:31democratic space.
11:32Is, on the other hand,
11:34an extremely determined activity
11:37antagonistic to policing.
11:40Because it is human activity that
11:43turns on equality and equity,
11:46as is basic principles.
11:50And basic presuppositions for
11:53diversity and inclusion.
11:55In this sense,
11:57the work of DEI concerns the
12:00struggle for the redefinition of
12:03the distribution of certain shares
12:05or spaces among certain groups
12:08whom ronciere calls dead of a
12:11part of those who have no part.
12:14Here for us the reference is
12:17to ability religion, class,
12:20race, gender, ethnicity,
12:22sexual orientation and so on.
12:25The concern is with the people,
12:28that is the Dmas,
12:30those that are not accounted
12:32for in a configuration of power.
12:35Those relegated to animal life with sound.
12:40Think of George Floyd and maybe Eric
12:42Gardner and so many other examples.
12:45Those with with with with sound
12:48but cannot speak.
12:54Daughtry Spivak raised
12:55this question in this way.
12:58She asked the question
13:01can the sub Ultron speak?
13:06We know from recent movements like
13:08Black Lives Matter and say her name
13:12that these bodies do dare to speak,
13:15break, shift and redefine the spaces they
13:19have been assigned in the abled racial,
13:22gendered, religious and class
13:25sexual architecture of this nation.
13:29And it is precisely
13:31because they dare to speak.
13:33That they reveal the process of equality
13:36and equity because only a free human.
13:40Can speak.
13:48Equity is society's commitment to meet
13:52people where they are and provide for
13:55each the resources necessary to enable
13:58them to achieve at their highest levels.
14:02In another sense, equity is about
14:04respecting each person's inherent
14:06worth and acknowledging in Word,
14:09and indeed that the primary
14:12infrastructures of our society.
14:15Have failed to do so.
14:24Equity is the presence of justice.
14:28Just as fairness describes a Society
14:31of free citizens holding equal basic
14:35rights and cooperating within an
14:38equitable economic and political system.
14:41In this sense, equity.
14:44Is synonymous with fairness.
14:47And with justice.
14:49Now I gave you all of that to impress you,
14:53but I want to tell you a story.
14:56And I also wanted to define the
14:59context out of which I'm speaking.
15:01Allow me to share a story.
15:04That illustrates the complex challenges.
15:08Of. The quest for justice and equity.
15:13And speaking as a form of resistance
15:17at intersections where worlds collide.
15:22A few years ago,
15:23in a crowded parking lot at the
15:26intersection of West Paces Ferry and
15:29Northside Parkway in Atlanta, GA.
15:33A rather affluent area.
15:36I was searching for a parking space.
15:41I was in a hurry to meet my
15:44sons future father-in-law.
15:47And I wanted to be on time as
15:50a sign to him of the kind of
15:53family that he was inheriting.
15:57In my concentration on trying to
16:00find the space. I suddenly realized.
16:04That I was driving in the wrong direction.
16:08In a one way lane,
16:11you should know that's not the
16:13first time that's happened to me.
16:15When I saw a woman moving towards her car.
16:20I paused and I looked through
16:23my rearview window mirror,
16:25at least to make sure that
16:28no one was behind me.
16:30And.
16:33I decided to wait in hopes of making.
16:38An expeditious entry wants she departed.
16:42As I waited for her, I noticed that a fine
16:47looking middle aged gentleman driving
16:49a top down red convertible with a huge
16:54shaggy dog in the past passenger seat.
16:58That is, he was bearing all the
17:01accruements of a self sufficient man.
17:03He had entered the lane driving
17:06in the proper direction.
17:08Well, I thought to myself.
17:11That he had stopped to accommodate
17:15the other drivers exit.
17:17And I reasoned to myself,
17:19since I was not obstructing
17:22traffic and no one was behind me.
17:26That the gentleman in the
17:28convertible was extending.
17:30A courtesy to the other driver
17:33as she backed out of the space.
17:37And that of course he would
17:40allow me to enter.
17:42But once the woman had exited.
17:45This fine looking gentleman in the really
17:49cool red convertible rushed into the space,
17:53signaling his conquest of disputed territory.
17:58Perhaps I've been living
18:00in New England too long.
18:02And had forgotten my place in the
18:06genteel Southern culture of Atlanta.
18:08So.
18:10I spoke.
18:13And nonchalantly question his aggressive
18:16conquest of the space with the exclamation,
18:20how dare you?
18:22And he responded with a racial
18:25insult filled with an old venomous
18:28tone that left me unsettled,
18:30disarmed, and in disbelief.
18:33How black of you he shouted back
18:36at me with a vitriol that I found
18:40disturbing and disproportionate.
18:43To the context. After all.
18:47It was just a parking space.
18:52He continued to insult me by shouting
18:55that the problem in this country is
18:58that Obama and the rest of you think
19:02that you can just take over everything.
19:05By the way,
19:06this was on August 31,
19:092012,
19:09during the height of President Barack
19:12Hussein Obama's second campaign for
19:15the presidency of the United States.
19:18I was unaware that I nor Obama
19:21nor the millions of people who
19:24voted for him really wanted to
19:26take this country from anybody.
19:29On that very special day,
19:32I just wanted to find a parking space.
19:36And meet with my sons future father-in-law.
19:41I admit it was an awkward situation
19:43and that I was guilty of a time
19:46honored American tradition of
19:48grabbing the first available
19:50space in a crowded parking lot.
19:53I was guilty of improvisational
19:56driving and for that ioffer a
20:00public apology to you and all
20:03good standing American citizens
20:05who follow the rule of law and
20:08traditional parking lot etiquette.
20:10I should add that I was momentarily
20:13enraged and pondered the option
20:16of getting out of my car and
20:18walking over to him and demanding
20:21that he explained his response.
20:23I also considered the option of parking
20:27behind him in protest and making a scene.
20:31But neither of these was
20:35a legitimate response.
20:37Since I had entered the wrong lane.
20:41Instead,
20:42I decided to move along and
20:45find another parking space,
20:47which I eventually did.
20:51But on my way to the restaurant.
20:54I saw him again and could not
20:58resist wishing him a good day.
21:01I admit it was a petty,
21:02sarcastic and the fetus response,
21:05but what was I to do short of starting
21:09a raucous in which no one would emerge,
21:14feeling good about themselves?
21:16Especially not I. Since there were
21:20two white policemen in the other lane
21:24who had observed our early exchange.
21:28History, personal experience.
21:30And contemporary events involving
21:34white policemen and black male bodies.
21:39Suggested that I had limited
21:42if any civil options. Except.
21:46To move on.
21:50Here we are, my friends.
21:53Nearly a decade later after
21:55President Obama's two term presidency
21:58and the election of Donald J.
22:00Trump as the 45th president of
22:02the United States and now Joe
22:05Biden as our 46th president.
22:09I think there is far more then at
22:12stake than my passing encounter over.
22:15Parking space rather there is a deeper
22:19and more profound issue that threatens
22:22the very future of our Republic and
22:26democracy and cherished institutions
22:28such as yours in the midst of an
22:34ideological divide of politics.
22:37During this new season of making America
22:40great again and replacement mania,
22:43we have been revisited by an older and more
22:47insidious problem than a parking space.
22:50It is a campaign to reconfigure time and
22:53space back to an era where certain people,
22:57certain bodies.
22:59Knew their place in the house
23:03that race built this challenge.
23:06Has a long and difficult history
23:09that we cannot explore here.
23:15And forgive me for making
23:17parallels in this personal mundane,
23:20and maybe for some of you trivial event.
23:24But I believe there are lessons that
23:26we can reflect upon in our work.
23:29Of dei. So how do we respond?
23:33How do we negotiate the traffic?
23:37At Anders sections where worlds collide.
23:40And work for democratic space
23:42that cradles the work of deyi.
23:45What are the critical tools and
23:48methodologies that allow us to engage
23:52the complex ethical questions in
23:55public life without losing our minds?
23:58Perhaps our souls?
24:08My work in this area seeks to hold
24:11together 2 important dimensions.
24:14Of institutional practices.
24:18And what jergen, harbour Moss and others
24:21have called life worlds and systems?
24:25Life worlds refer to the commonplace
24:28everyday traffic of life where people
24:31meet and greet one another where
24:34common values and presuppositions
24:36about order and the world are hailed.
24:40Life whirls. Life worlds, for instance,
24:45if you've ever seen Barack Obama when
24:48he would step off the helicopter or
24:50would take a little step up to a podium,
24:54there's always a little swag.
24:56If you've noticed it.
24:58Do you think he learned that
25:01in Hawaii or Indonesia?
25:06Or California.
25:07No, their South side of Chicago.
25:10That's that's life world.
25:12It's it's your style is your.
25:17Is your way of being in the
25:20world life worlds are important.
25:22Because they also refer to the
25:26space or spaces where citizens
25:29meet and engage in meaningful
25:33discussion and action about values,
25:36the values and where they hold one
25:41another accountable for what they know.
25:45And value.
25:48Life worlds are important.
25:52Systems, on the other hand,
25:54refer to the vast,
25:57often impersonal bureaucratic systems
26:00dominated by money and power economics,
26:04politics, and the various structures.
26:07As we well know of education,
26:09communication and technology and more.
26:13Which are frequently at odds with the
26:17pedestrian traffic of life worlds.
26:20Life worlds are built upon social practices,
26:24traditions,
26:25and institutions that are often at
26:29odds with systems where technical
26:32reason and the relentless quest
26:35for power and money assault
26:38their very fragile existence.
26:41Leaders who encounter and
26:44serve in diverse environment.
26:48Are at these intersections often without
26:52the requisite skills and competencies,
26:56not only to tolerate the other,
26:58but to appreciate spaces of diversity.
27:03And pluralistic cultures in their own lives.
27:09And with others I'm suggesting,
27:12therefore,
27:13that the work of deedi is at the
27:17intersection or intersections of these
27:20life worlds and systems that define
27:24and perpetuate habits and practices.
27:27In institutions and traditions
27:29that conspire against our noblest
27:32aspirations for personal and
27:35social transformation of spaces,
27:37where different bodies meet and speak.
27:42This is particularly true in
27:46settings where the complex
27:48intersectionality of ability,
27:50age, ethnicity, gender,
27:52race, class,
27:53religion,
27:54sexual orientation is approached without
27:57attention to the social historical
28:01context from which they have emerged.
28:04We call it habitus.
28:07You might call it neuro
28:10psychological pathways.
28:12But for those on the
28:15cultural sociological side,
28:16habitus is the composite of an
28:19individual's lifestyle values,
28:21dispositions,
28:22and expects expectations associated with
28:26particular social groups that acquired
28:29through activities and experiences
28:31of everyday life in their life worlds.
28:34In other words,
28:36the habitus can be understood as
28:39a structure of the mind emotions.
28:42And behavior,
28:43therefore the results characterize
28:46by a set of acquired schemata.
28:50Sensibilities,
28:51dispositions,
28:51and taste.
28:53Hence it is all even more
28:57important that those who are
28:59engaged in these areas of concern.
29:03I'm going to suggest that we
29:06remember retail and relive our
29:09stories within the context of larger
29:13social historical narratives that
29:15shape and form our understandings
29:18of the spaces that certain.
29:21Bodies should occupy.
29:24My approach that this problem is
29:26related to the ways in which the
29:29question of ethics is raised in public life.
29:32That is,
29:33how do we discern,
29:34deliberate and decide on the
29:37most appropriate responses to the
29:39intersections where diversity,
29:41equity and inclusion meet and often
29:45collide these intersections of life
29:48worlds and systems are very dangerous noisy.
29:53It is hard to hear.
29:55What the other is saying?
29:58And their locations of crises that can
30:02erupt into senseless now listic violence.
30:05We cannot assume,
30:07therefore,
30:07that our encounters are always
30:10with rational actors.
30:12That's more your department
30:13than mine for whom reason and
30:17conscience are points of departure,
30:19and if so, we must ask who's reason.
30:25And who's justice are we talking about?
30:30This intersection. For me,
30:33represents both private and public spaces.
30:38Where those of us working. Indeed, I.
30:44Must stand, negotiate and transform.
30:48The intersection of our personal core values.
30:51And the challenges that are
30:53posed to us in our work.
30:56So the parking lot incident.
30:59Leaves me at least with some hard
31:02but practical lessons which are
31:05morals lessons from good stories.
31:09Speak to certain morals.
31:13About sharing space with others that
31:17involves discerning deliberating and
31:19deciding on the most appropriate ethical
31:23response in the brief time we have left,
31:25I would like to share
31:27five ways of doing ethics.
31:29At the intersections where worlds collide.
31:33But first just a peak.
31:37At.
31:37The difference that I want to accentuate for
31:41our purposes between morality and ethics,
31:46morality refers to commonly accepted rules,
31:50conducts conduct patterns of behavior
31:53proved by social groups.
31:56And as you can read,
31:58more reliable has his primary location.
32:02In Life world worlds.
32:05And although the words morality
32:07and ethics are often used
32:09interchangeably for our purposes,
32:11it's important to make a
32:13distinction between the two.
32:18Ethics and its normative sense is
32:21the critical analysis of morality.
32:24Morality is the object.
32:27The subject for analysis for ethics.
32:31It is a reflection on morality with
32:33the purpose of analysis, criticism,
32:36interpretation and justification of
32:39roles and relations in societies.
32:44We need ethics. And our
32:49deliberations. And DEI.
32:57This understanding of
32:59ethics is very important.
33:01Because it asked questions.
33:06Like how does one go about
33:08making an ethical decision,
33:10whether person or public at the intersection?
33:14Of these life worlds and systems.
33:18And most of our moral perspectives,
33:20of course, arise from these life
33:22worlds which have their own histories
33:25and communities of memory that
33:28determine what is right and good.
33:31I'm going to suggest in this very
33:33short time that we have left.
33:35I have 17 minutes according to my watch.
33:38Five ways of thinking.
33:44Five ways. Of ethical deliberation.
33:49For DEA I'm referring to them
33:54respectively. As the rationalist,
33:57the realists, the relativists,
33:59the raconteur, and the retailer.
34:05First and foremost. The rationalist
34:09at the heart of this approach.
34:13Especially as it relates to our common
34:17work of DEI is the belief that reason
34:21is the supreme source for ordering
34:23and giving coherence to the moral
34:26life and ensuring democratic space.
34:28It focuses on questions like what is my duty?
34:34To whom and to what or better?
34:37What are my rights?
34:48What are my rights? What is my duty?
34:53We normally refer to this as
34:55deontological ethics, but I don't
34:57want to bore you with those words.
34:59This is the study of duty and obligation.
35:03Thus, for the rationalists,
35:06the abstract individual is primary.
35:09And all said individuals must seek
35:13conformity and compliance to policies
35:16and procedures by subordinating
35:19personal idiosyncrasies and
35:21cultural and social differences.
35:25This view presupposes a normative
35:29or rational basis for equality.
35:32But deeper concerns for equity often go.
35:36On a dress.
35:40In other words.
35:46Those who adhere to this perspective
35:50often place higher value on
35:53contracting DGI through rules,
35:55laws, policies, procedures,
35:57and principles that are understood
36:00as universal and binding,
36:03while often ignoring very important concrete,
36:06historical, and cultural matters
36:08that pertain to moral decision
36:11making and processes surrounding.
36:14Equity and fairness.
36:16Especially regarding spaces
36:18for certain bodies.
36:23There are some obvious weaknesses and
36:26strengths that are involved in this.
36:33And especially in creating
36:35democratic space for DIY.
36:40We should say at first that.
36:42At least at best,
36:44it seeks rule based egalitarianism.
36:47Everybody is equal.
36:49And is concerned with order and procedure.
36:52For example, hiring or an admission
36:56processes that demand certain criteria.
36:58Credentialing, research, and scholarship.
37:01How do we control for equity and
37:05equality and difference in respect?
37:07To needs and resources of the collective.
37:11This is what the rationalist
37:14is concerned about.
37:16And much of the recent conversations,
37:19controversies surrounding compliance
37:21falls into this scenario of
37:25rules based ethical perspectives.
37:28Some questions that are raised.
37:32Or what are the rules?
37:33Who makes the rules?
37:35Who determines what is just and
37:37equitable when rules are broken?
37:40Are penalties enough to sustain
37:43a just and equitable process?
37:45In other words,
37:46in what frame of mind are those who are
37:50charged with framing and implementing
37:53dei institutional practices to proceed?
37:56Though necessary principles
37:58and rules derive from contract.
38:01Or contractual obligation by which all
38:05parties at least theoretically consent
38:08to abide are ultimately inadequate
38:11because the rules often changed.
38:14Based on context,
38:16stakeholders needs and resources
38:19presented to dei population.
38:22Who makes the rules?
38:23What are the rules?
38:27The second approach.
38:29Has to do with the real list.
38:34And I know that many of you listening.
38:38Can appreciate the rationalist approach,
38:40as do I even with its inherent weaknesses.
38:44The realists. Is a little different.
38:48The realist has its bases in empiricism.
38:52Scientists will light up for this one
38:56unlike the rationalist who gives priority
38:58to reason as a universalizable principle
39:01or rule to which we should conform.
39:05Empiricism basically says that all
39:08knowledge is derived from sense experience,
39:12that our rules and moral practices
39:15arise from our experiences,
39:17and thus they must always be.
39:20Test it.
39:21In respect to their practicality and
39:24probability to yield the maximum good.
39:27As an ethical theory,
39:30it's normally referred to as
39:32utilitarianism or consequentialism.
39:34There are different names,
39:37but this perspective begins
39:39with goals or with the end in
39:41mind or with the outcomes.
39:46Of decision making and selection it has,
39:50as is focused the idea of human
39:53beings as practical realists who are
39:56concerned with product or outcome.
39:59How do we give an account?
40:02For the qualitative quantitative
40:04measures that we use in admissions,
40:07for instance, the hiring of faculty,
40:09curriculum development, et cetera.
40:11In all cases, the obvious strength
40:14of the realists lies in its direct
40:17empirical moral commitment to the
40:20diminution or reduction of inequity
40:23wherever and whomever it occurs,
40:27institutions that.
40:28Use realist based ethics as guides
40:33for improving the quality of
40:35diverse environments tend to ask
40:38questions like have we considered?
40:41Sorry about that. Have we considered?
40:45All all of the consequences.
40:51All of the ways in which we
40:54need to think about.
40:57How this will land?
40:59In our community of stakeholders in context,
41:03and how can we best serve the
41:05ends of the collective rather
41:08than the abstract individual?
41:10I like to think of this
41:13as managing diversity.
41:14Managing diversity very quickly.
41:23Please work for me.
41:38The basic thesis of the relation is,
41:41which is our next. Set.
41:45Our approach is that human beings are
41:48related in mutuality and interdependence.
41:51I dare say that nearly
41:53all of us are here here.
41:55The questions of knowing and valuing
41:57our interrelated what one knows
41:59cannot be the voice from beliefs,
42:02values, and visions of the good,
42:04that the that define the verse
42:08and equitable environments.
42:10The goal here is to create
42:12and sustain community,
42:13and the emphasis is on relationships.
42:17Of mutuality,
42:18a democratic space where persons
42:21contribute simply because they care.
42:24Because they care about the dei
42:28mission of the institution and
42:31the questions that are raised.
42:33Along this line,
42:34how do we cover it and appeal to
42:38conscience to create and sustain
42:40inclusive and diverse communities that
42:43honor equity and democratic space?
42:46And how might leaders who seek diverse
42:50communities survive and transform?
42:54The life worlds and systems.
42:57While adhering to traditional understandings
43:01of community and the values that uphold them.
43:06How do I get the guy in the parking lot?
43:11To listen.
43:12To his conscience and I to mine.
43:15How do we define community?
43:17After all, whose community is it?
43:21Which community are we talking about?
43:24Is it the barrio?
43:26Is it beta Israel?
43:28Is a white evangelicals is
43:31a pro-life activists?
43:33There are many communities.
43:35The obvious weakness.
43:37The liability here of the
43:41this communitarian view.
43:43Is that sometimes it misses what
43:46Reinhold Niebuhr used to call
43:49the moral man in immoral society?
43:52I would say moral persons
43:54and immoral society.
43:56We can't assume that everybody
43:58operates from conscience.
44:02The 4th approach.
44:05Is is the raconteur because his
44:08based on narrative or story,
44:10narrative based ethics or virtue
44:13ethics takes seriously the experience.
44:17And traditions from which we
44:20come as primary resources.
44:23This is a huge challenge for DEI
44:27because I cannot imagine an individual
44:31who does not come from certain traditions.
44:36And how these traditions shape vision
44:39and our understandings of the other.
44:42The key questions here are how has
44:45my story shaped in significant ways.
44:49The way I see,
44:50understand,
44:50and engage the question of diversity,
44:53ethics and inclusion,
44:54and what are the dangers of
44:57becoming trapped in traditions
44:59that are outdated and no longer
45:02relevant to the pressing issues
45:04of the I think for a minute.
45:07About replacement theory or
45:10making America great again,
45:13and the ways in which they show
45:15up in very subtle ways.
45:17In our own deliberations.
45:20Even in the very exalted towers
45:23of the Academy.
45:28The 5th and final perspective
45:31that I'm suggesting,
45:32and then I'll bring some closure.
45:35Is what I'm calling the read tooler?
45:38The Reed Tooler is reimagining dei
45:43by recognizing the ambiguities and
45:46contingencies that we all bring to
45:50our conversations, deliberations.
45:54The retooled a tool of deals
45:57upon a super additive power of
46:00difference where we appreciate
46:02diverse groups and we find ways to
46:05enhance achievement of strategic
46:07goals and problem solved together.
46:12I think that the reteller in many ways is.
46:17Is a preferred? Approach.
46:21For most of our work together,
46:24because it does not ask the question of
46:27what is absolute truth or right or wrong,
46:30it asked the question in a very
46:33pragmatic way. What works best?
46:36What are our priorities?
46:38How do we appropriate existing resources
46:42for solution driven strategies?
46:44How do we move beyond contracting and
46:47managing as in the rationalist and
46:50realist perspectives to embracing?
46:52And appreciating difference
46:54as the tool in leveraging new
46:58possibilities in democratic spaces.
47:02The Ritola also gives us a chance.
47:06To remember retail and relive our stories,
47:10it's a process of remembering our
47:14stories in light of larger social,
47:17historic narratives.
47:20The story that I brought to the parking lot.
47:23I was born in Mississippi.
47:25As you heard, raised in Chicago IL and I
47:30bring certain presuppositions to the table,
47:33and thus so did myself.
47:35Sufficient gentleman in the parking lot.
47:38How do we remember the scripts
47:40that have been handed to us when
47:43we arrive on the stage of history
47:45or in parking lots or in DI?
47:47The meetings,
47:48how do we then reframe our stories or
47:52retell the stories that we are given
47:55mainly by tradition by these larger
47:59social historical scripts, the habitus?
48:04That we receive and not only are born into,
48:08but inherit.
48:09Finally, how do we relive it?
48:12This for me is a process of memory.
48:15Work in memory.
48:18Envisioning,
48:19reimagining with the reteller
48:21possibilities for the future.
48:26And it helps inform Mission,
48:28but this is an ongoing.
48:31Dynamic process of inclusion
48:35exclusion and reappropriation
48:38because it recognizes the past.
48:40We are creatures with a past with history,
48:44but we also are in many ways
48:46self transcendent or aware.
48:49We can envision new futures.
48:52So that we might live
48:54together in the present.
48:56Here's another way I think about this
48:58and don't worry about reading all of it.
49:00But if you were to look at
49:02this chart very quickly.
49:04In my last minute or two,
49:07where would you locate yourself?
49:09Your primary location?
49:11Maybe you straddle all of these, but see
49:16how strategic options orienting images.
49:20And these orienting questions play a
49:23part in these ways of ethical deliberation,
49:27and I can put this back up when we finish.
49:32Also keep in mind.
49:35That in many ways.
49:38I am privileging.
49:41Not the rationalists or the realists.
49:44Nor the relation is, nor the raconteur.
49:49At this point in our history,
49:51not just as a nation but world history,
49:55where many people with many visions and
49:58values are colliding at the intersection,
50:02I think.
50:04We should give prominence to tools.
50:09What are the innovative strategies
50:12that have performance centered that
50:14deal with ambiguity and contingency?
50:16I closed with the story and you
50:19may have heard it because I'm
50:21concerned about these dangerous
50:23and noisy intersections and
50:25where it's leading our public.
50:27And I'm concerned about those of us who
50:30do the hard work of creating democratic
50:34space for diverse and equitable exchanges.
50:39There's a story by the South
50:42African writer Oliver Schreiner.
50:44Which is a story about an old
50:46mother dog who had for years,
50:47led her ducklings to the same pond.
50:50Finally, one day she LED a new
50:53batch of ducklings to an old pond.
50:55And it was all dried up and
50:58nothing was left but baked mud.
51:00Still,
51:00she persisted in bringing
51:02her younglings down to it.
51:04And walked about flapping her
51:06wings with an anxious quag,
51:09trying to induce them to enter.
51:12But the young ducklings with fresh
51:15young instincts could hear far off the
51:19delicious drippings from the new dam,
51:21which was built up higher to catch the water.
51:26When they smelled the chickweed and long
51:28grass that was growing up beside the dam,
51:31they absolutely refused to disport themselves
51:35on the baked mud and pretend to swim.
51:40And so they set out for new pastures.
51:43Perhaps to lose themselves on the way.
51:47Or perhaps to find themselves.
51:51To the old Mother Ducks Weiner writes one is
51:55inclined to say, ah, good old mother duck.
52:00Can you not see that the world has changed?
52:05You cannot bring water back into
52:08the dried up pond.
52:11Perhaps it was better and
52:13pleasanter when it was there.
52:16But it has gone forever.
52:19And would you and yours swim again?
52:23He had must be.
52:26In other waters.
52:30My friends thank you. Thank you.
52:38Thank.