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Chapter 1Introduction: Toward a DecolonizedMulticultural Counseling and PsychologyPaul C. Gorski and Rachael D. GoodmanIn many ways, multiculturalism has become a central part of the theoretical and professional discourses of counseling and psychology. Notwithstanding our concernsabout multiculturalism’s limitations as a framework for social justice, we appreciatethe growing acceptance of culturally competent counseling, cross-cultural psychology, and other multicultural modes of practice and scholarship. We also appreciatethat, although some counselors and psychologists continue to voice dissent aboutthe importance of multiculturalism, a growing majority agree that it is important.As a result, we find ourselves spending less and less energy trying to convince colleagues of the merits of approaches that acknowledge difference and challenge theimposition of Euro-, cis-male-, Christian-, or hetero-centric norms onto counselingand psychology. This is an important step forward for our professions. We celebratethe risks taken by scholars and practitioners who came before us and who workedtirelessly, sometimes at their own professional or scholarly peril, to move multiculturalism, cross-culturalism, cultural competence, and other diversity-acknowledging frameworks from the margins toward the center of our disciplines.Today, as we see it, the fields of counseling and psychology are at a critical juncture when it comes to social justice. We do not lack frameworks and approaches fordeconstructing problematic counseling and psychology paradigms and practices,P. C. Gorski ( )Integrative Studies & Center for the Advancement of Well-Being, George Mason University,4400 University Drive, MS 5D3, Fairfax, VA 22030e-mail: gorski@edchange.orgIntegrative Studies, George Mason University, 210 E Fairfax Street #217,Falls Church, VA 22046, USAR. D. GoodmanCounseling and Development Program, College of Education and Human Development, GeorgeMason University, Krug Hall 201C, MS 1H1, 4400 University Drive, Fairfax, VA 22030, USAe-mail: rgoodma2@gmu.edu Springer Science Business Media, LLC 2015R. D. Goodman, P. C. Gorski (eds.), Decolonizing “Multicultural” Counseling throughSocial Justice, International and Cultural Psychology, DOI 10.1007/978-1-4939-1283-4 11
2P. C. Gorski and R. D. Goodmannor do we lack counselors and psychologists who desire to adopt the paradigmsand practices that will help them connect more effectively with the full diversity ofhumanity or create a more equitable and just world. The danger, however, is that toooften “multicultural” counseling and psychology are practiced or theorized in waysthat actually replicate the power arrangements they ought to be dismantling. Weworry that these paradigms and practices have been nudged closer and closer to thecenter of counseling and psychology discourses only after they’ve been scrubbedof their transformative natures. Although developed, perhaps, in attempts to enactsocial justice, many of these practices are softened or reshaped to comply with thevery sorts of marginalization they were imagined to counteract.In other words, as advocates for social justice in and out of the counseling andpsychology disciplines, we recognize the potential that multicultural, cross-cultural,intercultural, and culturally competent frameworks offer us; we even appreciate thefact that the language of multiculturalism has become part of lexicon of counselingand psychology practice and scholarship. But upon digging a little deeper, we knowthat each of these frameworks can be, and far too often have been, operationalizedin ways that replicate existing systems of power and privilege (Vera and Speight2003)—in ways that colonize rather than decolonize counseling and psychologypractice and scholarship. In our view, this is dangerous because well-meaningscholars and practitioners might adopt practices or viewpoints that are harmful tothe people or communities they wish to serve, all the while believing that they areacting with integrity because the framework they are using has been described as“multicultural.” As Prilleltensky (1997) reminds us, “Discourse without action isdangerous because it creates the impression that progress is taking place when infact only the words have changed” (p. 530). We contend that multiculturalism without a social justice framework is dangerous because it creates the illusion that ourpractices address the oppressions of marginalized people and the oppressiveness ofhegemony, even if its attention to marginalized groups and hegemony is superficial.This book is, in part, one attempt by a group of practitioners, scholars, and activists who share our concerns to uncover some of the ways this happens. By doing so,we hope to hold ourselves and our colleagues accountable to the unfulfilled decolonizing potential of “multicultural” approaches to counseling and psychology. It isour attempt, in the words of Akena (2012), “to generate influential counterdiscourses” (p. 616) against applications of multicultural counseling and psychology that, asthe authors in this volume attest, might be doing more harm than good. To be clear,we are not arguing for the abandonment of multiculturalism and its social justicepotentials, nor for disregarding progress made by multi-, inter-, and cross-culturalists in their efforts to assert their own counterdiscourses in spheres that were—andsometimes still are—hostile to the mere acknowledgement of diversity. Instead weimagine ourselves building upon their work, ensuring that the persistent creep ofcolonialism doesn’t thwart our collective vision, not just for some minimal bar ofmulticultural competence, but for a transformative multiculturalism grounded inideals of equity and social justice.We are, in essence, asking ourselves this: Can we imagine and practice forms of“multicultural” counseling and psychology that do not insist first and foremost on
1Introduction: Toward a Decolonized Multicultural Counseling and Psychology3principles of equity and social justice and decolonization without rendering ourselves, even as well-intentioned practitioners and scholars, complicit with the veryinequities and injustices we ought to be dismantling?Colonizing Multicultural Counseling and PsychologyEvidence of this tendency to colonize, despite believing that we’re decolonizing,is apparent in the very language used to describe the most popular frameworks foracknowledging and responding to difference: cultural competence, cross-culturalpsychology, multicultural counseling. Most popular frameworks for acknowledging and responding, not just to diversity, but to a legacy of inequity and injustice incounseling and psychology practice, centralize culture as though racism and heterosexism and other oppressions are primarily cultural phenomena rather than powerphenomena or purposeful societal arrangements. We, and several of the contributorsto this volume, wonder whether, as in a variety of other service-oriented fields anddisciplines from education (e.g., Ladson-Billings 2006) to nursing (e.g., Racine andPetrucka 2011), the adoption of multiculturalism as it is often operationalized inthe counseling and psychology disciplines reflects more an illusion of movementthan actual movement toward social justice. We wonder whether the most popularpractices derived from these frameworks allow individuals to avoid questions ofpower and hegemony by honing in on vague and oftentimes stereotypical notionsof “culture.”Consider a comparative example. Aikman (1997), who tracked the interculturaleducation movement’s conceptualization and implementation throughout LatinAmerica during the 1980s and 1990s, observes that this movement “developed outof concern and respect for indigenous knowledge and practices, but primarily inresponse to the exploitation, oppression, and discrimination of indigenous peoples”(p. 466). In other words, intercultural education initially was meant to upend colonial educational structures whose impacts ranged from “debasing” indigenous cultural beliefs to denying indigenous experience altogether (Wane 2008)—a form ofcultural genocide. Indigenous communities in many parts of Latin America lobbiedfor their governments to embrace intercultural education. In many cases their governments responded, but when they did, they almost never operationalized intercultural education in ways that threatened the existence of exploitation and oppression.For example, the Peruvian government hired the NGO Foro Educativo to design thecountry’s framework for intercultural education. Foro Educativo (as cited by Aikman 1997) proceeded to replace the decolonizing vision of intercultural educationwith one that nodded to diversity but demanded no real power shift at all, offeringthis as a framework:Interculturality is a space for dialogue which recognizes and values the wealth of cultural,ethnic, and linguistic diversity in the country, promotes the affirmation and developmentof different cultures which co-exist in Peru and constitutes an open process toward culturalexchange with the global society. (p. 469)
4P. C. Gorski and R. D. GoodmanRecognizing the bait-and-switch, many of the indigenous communities that onceenthusiastically endorsed intercultural education grew to abhor it in practice. Theyresented the way it essentially reproduced existing power hierarchies. They resented the way, in Aikman’s (1997) words, “interculturality remain[ed] embedded inrelations of internal colonialism” (p. 469). Once conceived as a way to interruptmarginalization and colonialism, intercultural education had been reframed and recast in order to protect the interests of the powerful.This, of course, is a problem that follows the popularization of any progressivemovement or paradigm: if we aren’t vigilant about protecting its integrity, it cangrow to look more and more like the thing it was created to destroy. Imagine theschool administrators who want to develop a program to address racial injusticeand end up hosting Taco Night or the International Dance Showcase—events thatoften inaccurately highlight superficial aspects of a culture while ignoring the waysin which members of the groups being “celebrated” are marginalized. In a capitalist society, this risk is exacerbated as movements and paradigms are commodified.It’s easy to market and sell multicultural counseling or psychology textbooks thatsimply describe “how to counsel African Americans” and “how to counsel Latinos”(as though these are monolithic groups). Such a paradigm expects virtually nothingof the colonizer; it is no threat to existing social conditions or to the colonizer’ssense of power and privilege, asking only that we “understand” these groups’ “differences” from a supposed “norm.” It fails to interrogate the sociopolitical forcesthat create injustice and the kinds of systemic oppression trauma experienced bymarginalized groups. Marketing and selling multicultural counseling or psychologytextbooks that insist that, in order to be multiculturally competent, we must interrogate our own socializations, our complicities in systems of oppression, and ourpower and privilege are altogether more difficult projects. This is particularly truegiven that it would require the predominantly White counseling and psychologystudents to examine how they’ve been socialized, despite all their good intentions,to participate in and benefit from structural racism.In Decolonizing “Multicultural” Counseling and Psychology, we apply Hernandez-Wolfe’s (2011) conception of coloniality as “the systemic suppression ofsubordinated cultures and knowledges by the dominant Eurocentric paradigm ofmodernity, and the emergence of knowledges and practices resulting from this experience” (p. 294). Several scholars have connected this sort of coloniality to counseling and psychology paradigms and practices, including those that were originallyconceived as counterhegemonic. We recognize the complexity of their task and theone we undertake in this book; it is not easy to take the critical view that birthedmulticulturalism—and other transformative movements—and turn that view onmulticulturalism itself. But if our goal is social justice, we find few alternatives.This is especially true when we see in some of the most popular “multicultural”practices and paradigms the most common components of a colonizing ideology.The examples are plentiful. For instance, one hallmark of a colonial ideologyis dichotomous thinking (Shirazi 2011): white/of color, straight/gay, civilized/uncivilized, Christian/non-Christian, able-bodied/disabled, and binary conceptionsof gender (Leigh 2009). Rather than bolstering an analysis of complex systems
1Introduction: Toward a Decolonized Multicultural Counseling and Psychology5of power and privilege, these dichotomies support the analysis of disenfranchisedpeople against a hegemonic norm.We see additional evidence of the creep of colonial ideology into supposedlymulticultural counseling and psychology practice and scholarship in widespreadessentialism (Racine and Petrucka 2011), particularly in how complex identitygroups are homogenized in order to fit into simplistic identity development models. It doesn’t help, of course, that some of the most prominent authors of multicultural, cross-cultural, and cultural competence scholarship continue to organizeentire fields of study into a sort of essentializing tour: Here’s what you need toknow about Latinos. Here’s what you need to know about the lesbian, gay, bisexualcommunity. Here’s what you need to know about people in poverty. In MulticulturalCounseling and Psychotherapy: A Lifespan Approach (2012) by Leroy Baruth andM. Lee Manning, a popular textbook in its fifth edition, chapters include: “Understanding Asian American Clients” and “Counseling Asian American Clients;”“Understanding Lesbian, Gay, Bisexual, and Transgender Clients” and “Counseling Lesbian, Gay, Bisexual, and Transgender Clients;” and so on. The trouble isthat there is as much diversity within Asian Americans or within the lesbian, gay,bisexual, and/or transgendered (LGBT) community than there is between any twogroups. Also, people experience these identities within a sociopolitical context thathas very real implications for their psychological well-being. Moreover, to whichchapter should we turn if we want to know how to understand and counsel a lesbianAsian-American low-income Muslim client? Is the Hmong community more or lessthe same as the Chinese, or Pakistani, or Malaysian community as far as counselingpractice goes? Is it enough, anyway, to know a little bit about this or that identitygroup, paying no attention whatsoever, to intersectionality, or to religious, regional,economic, or other differences to religious, or regional, or economic or other differences within these enormous groups? If our goal is social justice, do we wish onlyto understand the cultural beliefs of an undocumented Mexican immigrant mother,or should we also wonder, with equal curiosity, about who benefits from the policiesthat prompted her decision to migrate, her vulnerability to wage discrimination, andother structural matters that inform her experience? To our chagrin, this fundamentally colonizing approach to training “multicultural” counselors is widespread.Leigh (2009) worries about the assumptions we make even when we dig a layerdeeper into individual identity groups, particularly in relation to “multicultural”scholarship. She explains, “A final danger lies in the academic theorizing of genderwithin Indigenous communities, which risks othering and homogenizing the category of Indigenous women” (p. 82). Unfortunately, in our experience, the dominantview in multicultural counseling and psychology remains a colonial view. Whenwe focus on that group and that group and that group and what we need to knowabout vague, often stereotypical notions of their “cultures,” we actually replicate acolonizing ideology.A third way in which some scholars and practitioners of “multicultural” counseling and psychology have strayed into colonizing territory is by alluding to marginalized groups only in reference to their marginalization. Brown (1995) worries that,as a result, disenfranchised individuals often are positioned purely as victims, as
6P. C. Gorski and R. D. Goodmantargets, and as the objects of oppression. Li (2010) shares this concern, particularlyas it relates to the scholarship of marginalization: “Academic and political discourseon marginalized groups’ ‘struggle for recognition’ tends to identify the marginalizedgroups as passive victims” (p. 30). In our experience, then, it’s the counselor orpsychologist who is positioned, even if implicitly, as the active agent—sometimeseven as the savior of disenfranchised communities (Deepak 2011). This discourseis heaviest, perhaps, in scholarship that calls on the do-gooder active agent—thecounselor or psychologist—to empower the individual or community of color, theindividual or community in poverty, or some other passive, dispossessed target. AsFreire (2000) pointed out, true liberatory practices reject humanitarianism and approaches that view someone experiencing oppression as a passive object; insteadthey embrace what he called humanization, which focuses on one’s own power andagency in the personal and collective struggle for freedom.There are other examples, many of which are expounded upon by this book’scontributors. Suffice it to say, for now, that separately and together they illustratethe same concern: much of what passes for multicultural counseling and psychology practice and scholarship more or less reproduces the unjust distributions ofpower and privilege that counterhegemonic frameworks and movements shouldupend (Vera and Speight 2003). As we mentioned earlier, this phenomenon is notunique to multicultural counseling and psychology. Critical scholars, communityactivists, and concerned practitioners have pointed to the same trends in a variety ofother areas, including peace education (Brantmeier 2010), intercultural and multicultural education (Gorski 2008), migration studies (Fechter and Walsh 2010), andcross-cultural nursing (Racine and Petrucka 2011).As multicultural counseling and psychology frameworks become more acceptedand, as a result, grow into profitable industries, we believe it is time to ask somedifficult questions. Whose cultures or knowledges are subordinated through popularapplications of multicultural counseling and psychology? How have dominant paradigms—heteronormative, Eurocentric, patriarchal, corporate–consumerist–capitalist paradigms, among others—influenced multicultural counseling and psychology?In other words, what are the knowledges and practices that emerge when multicultural counseling and psychology are filtered through the hierarchical values that stilldominate counseling and psychology theory and practice? How do some paradigms,frameworks, and practices commonly associated with “multicultural” counselingand psychology reflect the illusion of structural transformation (Shirazi 2011), orwhat González (2003) calls the “illusion of a free exchange of ideas” (p. 184), evenas they, too, subordinate disenfranchised people and their knowledges?Decolonizing Multicultural Counseling and PsychologyCertainly any colonizing theory or practice is harmful. But what could be moredevastating than colonizing theories or practices embedded in frameworks made toappear liberatory? We struggle to think of anything.
1Introduction: Toward a Decolonized Multicultural Counseling and Psychology7How, then, would a decolonizing or social justice approach look? Scholars froma variety of fields and disciplines challenge us, first of all, to discard colonial frameworks wholly rather than, in Lorde’s (1984) words, attempting to use the master’stools to tear down the master’s house. In other words, it is not enough to try to builda social justice view onto or around a larger marginalizing structure (Hall 1996),especially if we’re stuck using the sorts of essentializing, hegemonic thinking thatcomprise that structure’s philosophical base (Shrazi 2011).Nor can we continue to make vague, stereotypical notions of culture the centerpieces of multicultural counseling and psychology. A decolonial or postcolonialstance, after all, is concerned not merely with cultural differences or group identities but instead with differences of power and access and opportunity (HernandezWolfe 2011). A decolonizing multicultural counseling and psychology recognizesthat this focus on culture directs our attention down the power hierarchy to focusalmost entirely on the experiences and identities of disenfranchised people. Thisphenomenon is, in many ways, a distraction rooted in Western epistemologies.A decolonizing view, instead, pushes us to gaze up the power hierarchy, whereinequalities are embedded in systems and structures that privilege the few at theexpense of the many.Shome and Hedge (2002), nudging us past a decolonizing view and toward apostcolonial view, insist that “the postcolonial project’s commitment and goals areinterventionist and highly political. In its best work, it theorizes not just colonialconditions but also theorizes why those conditions are what they are, and how theycan be undone and redone (although more work is needed on this latter aspect)”(p. 250). They ask us to reflect, once again, on whose multiculturalism we’re practicing, to what end, and to whose benefit? When we choose to adopt a colonizingmulticulturalism rather than a critical, transformative multiculturalism, who or whatare we protecting?These are the sorts of questions with which this book’s contributors—practitioners, activists, and scholars of multiculturalism and social justice in the counseling and psychology disciplines—grapple. Each contributor or team of contributors has applied a critical lens to a particular paradigm or practice commonlyassociated with multicultural counseling and psychology in an effort to uncoverthe ways in which it reproduces colonial systems and knowledges. In the postcolonial spirit, they follow these analyses with new ways forward, new frameworksthat are grounded in principles of equity, social justice, and the structural reconstruction of the counseling and psychology disciplines and, in fact, the largersociety. It is our hope that this volume will guide us and our colleagues towarda new vigilance and a new commitment for equity and justice in counseling andpsychology by generating a dialogue that is both critical and respectful and thatis born out of our love and commitment for our professions, our colleagues, andthe individuals and communities with whom we work. As Freire wrote (2000),“Dialogue cannot exist in the absence of a profound love for the world and itspeople” (p. 77).
8P. C. Gorski and R. D. GoodmanA Summary of the Remaining ChaptersWe begin with “The Application of Critical Consciousness and Intersectionality asTools for De-Colonizing Racial/Ethnic Identity Development Models in the Fieldsof Counseling and Psychology” (Chap. 2), in which Richard Q. Shin uses intersectionality and critical consciousness theories to identify limitations of the racial/ethnic identity stage models used in counseling and psychology. He particularly pointsout the need to examine how they contribute to—instead of disrupting—existingpower relationships.Next, in “Queering Multicultural Competence in Counseling” (Chap. 3), LanceC. Smith critiques the heteronormativity in “multicultural” counseling paradigms.He recommends a decolonizing framework that challenges heterosexual privilegeand “affirming” counseling practices with lesbian, gay, bisexual, and queer clients.Kevin A. Tate, Edil Torres Rivera, and Lisa M. Edwards collaborate on “Colonialism and Multicultural Counseling Competence Research: A Liberatory Analysis” (Chap. 4), in which they examine the colonial underpinnings of the counselingprofession in general and the multicultural counseling competencies in particular.They then use liberation psychology as a lens through which to decolonize researchwithin multicultural counseling.Rachael D. Goodman proposes a decolonized perspective for trauma-informedpractices and suggests key ways in which practitioners can enact liberatory traumacounseling by addressing sociopolitical context, indigenous ways of healing, andforms of resilience and resistance. Her contribution is titled “A Liberatory Approachto Trauma Counseling: Decolonizing Our Trauma-Informed Practices” (Chap. 5).In “Decolonizing Psychological Practice in the Context of Poverty” (Chap. 6),Laura Smith and Carissa Chambers discuss the ways in which “help” offered topeople living in poverty by counselors and psychologists often perpetuates marginalization. They call upon practitioners to address the sources of systemic oppressionand to decolonize psychological practices in the context of poverty.Eduardo Duran and Judith Firehammer share a methodology called story sciencing that draws on Aboriginal/Native perspectives and privileges indigenous waysof knowing instead of Western empiricism in “Story Sciencing and Analyzing theSilent Narrative Between Words: Counseling Research from an Indigenous Perspective” (Chap. 7).Lance C. Smith and Anne M. Geroski collaborate on “Decolonizing AlterityModels Within School Counseling Practice” (Chap. 8). They describe the failure ofthe American School Counseling Association (ASCA) National Model to addressinjustice within school settings and offer a social justice model of alterity for schoolcounselors.In “Decolonizing Multicultural Counseling and Psychology: Addressing Racethrough Intersectionality” (Chap. 9), William Conwill challenges essentialist notions of race common in counseling and psychology. He then explicates the use ofintersectionality as a framework for decolonizing practice.
1Introduction: Toward a Decolonized Multicultural Counseling and Psychology9Mariolga Reyes Cruz and Christopher C. Sonn propose a decolonizing standpointfor the examination of culture that takes into account the ways in which culture isshaped by sociohistorical and political processes and must be understood within,and not apart from, this context. Their contribution is titled “(De)colonizing Culturein Community Psychology: Reflections from Critical Social Science” (Chap. 10).Finally, in “Decolonizing Traditional Pedagogies and Practices in Counselingand Psychology Education: A Move Towards Social Justice and Action” (Chap. 11),colleagues Rachael D. Goodman, Joseph M. Williams, Rita Chi-Ying Chung,Regine M. Talleyrand, Adrienne M. Douglass, H. George McMahon, and FredericBemak describe five key ways in which counseling and psychology educators andprograms perpetuate coloniality and how they can move toward decolonizing practices, such as by positioning social justice education at the center of their teachingand program administration.ReferencesAikman, S. (1997). Interculturality and intercultural education: A challenge or democracy. International Review of Education, 43, 463–479.Akena, F. A. (2012). Critical analysis of the production of Western knowledge and its implicationsfor Indigenous knowledge and decolonization. Journal of Black Studies, 43, 599–619.Brantmeier, E. (2010). Toward mainstreaming critical peace education in U.S. teacher education.In C. S. Mallott & B. Porfilio (Eds.), Critical pedagogy in the 21st century: A new generationof scholars (pp. 3–38). Greenwich: Information Age Publishing.Brown, W. (1995). Wounded attachments: Late-modern oppositional political formations. In J.Rajchman (Ed.), The identity in question (pp. 199–228). New York: Routledge.Deepak, A. C. (2011). Globalization, power, and resistance: Postcolonial and transnational feminist perspectives for social work practice. International Social Work, 55, 779–793.Fechter, A., & Walsh, K. (2010). Examining ‘expatriate’ communities: Postcolonial approaches tomobile professionals. Journal of Ethnic and Migration Studies, 36, 1197–1210.Freire, P. (2000). Pedagogy of the oppressed (trans: M. B. Ramos). New York: Continuum International Publishing Group. (Original work published in 1970).González, M. C. (2003). An ethics for postcolonial ethnography. In R. P. Claire (Ed.), Expressionof ethnography (pp. 77–86). Albany: State University of New York Press.Gorski, P. C. (2008). Good intentions are not enough: A decolonizing intercultural education. Intercultural Education, 19, 515–525.Hall, S. (1996). When was the ‘post-colonial’? Thinking at the limit. In I. Chambers & L. Curti(Eds.), The post-colonial question: Common skies, divided horizons (pp. 242–260). London:Routledge.Hernandez-Wolfe, P. (2011). Decolonization and “mental” health: A Mestiza’s journey to the borderlands. Women & Therapy, 34, 293–306.Ladson-Billings, G. (2006). It’s not the culture of poverty, it’s the poverty of culture. Anthropologyand Education Quarterly, 37(2), 104–109.Leigh, D. (2009). Colonialism, gender, and the family in North America: For a gendered analysisof Indigenous struggles. Studies in Ethnicity and Nationalism, 9(1), 70–88.Li, H. (2010). From decolonization of alterity to democratic listening. Social Alternatives, 29(1),29–33.Lorde, A. (1984). Sister outsider: Essays and speeches. Berkeley: Crossing Press.
10P. C. Gorski and R. D. GoodmanPrilleltensky, I. (1997). Values, assumptions, and practices: Assessing the moral implications ofpsychological discourse action. American Psychologist, 52, 517–535.Racine, L., & Petrucka, P. (2011). Enhancing decolonization and knowledge transfer in nursing research with non-western populations: Examining the congruence between primary healthcareand postcolonial feminist approaches. Nursing Inquiry, 18(1), 12–20.Shirazi, R. (2011). When projects of “empowerment” don’t liberate: Locating agency in a “postcolonial” peace education. Journal of Peace Education, 8, 277–294.Shome, R., & Hedge, R. S. (2002). Postcolonial approaches to c
marginalized groups. Marketing and selling multicultural counseling or psychology textbooks that insist that, in order to be multiculturally competent, we must inter-rogate our own socializations, our complicities in systems of oppression, and our power and privilege are alto
