By The Saskatchewan Interagency Committee for the Elimination of Racism from Sport and Recreation
Members of the Interagency Committee
Federation of Saskatchewan Indian Nations
Multicultural Council of Saskatchewan
Saskatchewan Municipal Government
Saskatchewan Parks and Recreation Association
Saskatchewan Recreation Facilities Association
Sask Sport Inc.
Secretary of State, Government of Canada
University of Regina
March, 1995
This manual is the result of the contributions of many people. Thank you to everyone who shared their experiences and wisdom. A special thank you is due to the Resource Centre for Sport, Culture and Recreation in Regina.
Ann Donovan Recreation Branch, Saskatchewan Municipal Government
Carol Brasok Saskatchewan Parks and Recreation Association
Lyle Daniels Sask Sport Inc.
Bob Friedrich Canadian Heritage
Gene Lara Immigrant Women of Saskatchewan
June Le Drew University of Regina, Faculty of Physical Activity Studies
Wade Luzny Multicultural Council of Saskatchewan
Earl Magnuson Federation of Saskatchewan Indian Nations
Glenn Pratt Saskatchewan Indian Federated College
Les Spencer Saskatchewan Recreation Facilities Association
Also
Scott Chad Youth Unlimited, Regina
Ethra Coneghan Arts, Cultural Industries and Multi-Culturalism Branch,
Saskatchewan Municipal Government
Patricia Dieter-McArthur
Peter Gilmore Saskatchewan Coalition Against Racism
Peter Kolody Last Touch Regional Recreation Association
Dennis Moore Recreation Branch, Saskatchewan Municipal Government
Allan Pratt Youth Unlimited, Regina
Bill Pratt Marlins Swim Club, Regina
Don Racette City of.Regina
Bill Rasis Saskatchewan Human Rights Commission
Lily Tingley Government of Saskatchewan
Heather Turner City of Regina
Anne Weisgerber South West Regional Recreation Association
Research and writing: Duna Bayley, The Bayley Group, Regina, SK
Editing and print production management: WESTSPORT Consulting, Saskatoon, SK
Cover design and printing: Apex Graphics Ltd., Saskatoon, SK
Second printing: March, 1996
This resource is intended for any person in a leadership role in sport and recreation. It is important for leaders in both areas to have an understanding of racism and its impact on the people with whom they are involved.
Racism is being identified more and more frequently as a factor within play situations.
Leaders in sport and recreation are now being asked to create an environment free from discrimination and oppression where the principles of equity, fair play and inclusion are solidly in place.
Racism is a complex issue that may arise for one or more of several reasons. For instance:
1. Someone may be angry, or feel hatred towards a group of people due to specific negative personal experiences.
2. Everyone has beliefs, many of them unconscious, that have been developed throughout their lifetime. We may never question whether these beliefs and understandings are true or not.
3. Some people may find that there are discriminatory policies and barriers built into the structure of institutions and systems. Sometimes these policies and barriers are hard to identify. Other people may believe the same structures to be just and reasonable.
Not all situations that involve disrespect are racist incidents, but any situation that involves more than one ethno-cultural group may be perceived as such. Discrimination and prejudice are not unique to people of different ethno-cultural backgrounds. They happen to people with a disability, to women, to anyone who is not accepted for whom they are.
It is hoped that this handbook will promote discussion amongst leaders and between leaders and participants, leading towards equitable opportunity for success for all.
As we come to new understandings we sometimes feel guilt, anger and sadness. We need to accept ourselves where we are, and take pride in our commitment towards further understanding. Leaders can explore this issue using other resources to increase their understanding of racism and develop their skills to use against it.
| ABUSE - physical emotional or verbal is always destructive. t is never appropriate to inflict injury, shame or humiliation on another human being.1 |
This resource is intended to provide leaders with:
This resource is designed to be used in a number of ways:
Sections 1, 2 and 3 will assist leaders to explore the basis of their own beliefs.
Sections 4, 5 and 6 describe situations that have happened in the sport and recreation community. The stories have been modified to eliminate actual names and places, but they reflect something of the variety of racist situations that happen in recreation and sport. By working through the few examples that are provided, you, as leaders, will be able to identify racism when it happens and take steps to eliminate it.
Some terms will be used throughout the resource. It may be helpful to review their intended meanings before reading further.
Bias - preferences for or against. Everyone has biases. Ours may reduce our ability to see what is really there, especially if we forget that we have them.
Culture - the collected historic experience of a group of people who share some elements that might include religious beliefs, values, food, language, politics, arts and technology.
Discrimination - the action we take against others because of our stereotypes and prejudices. Discrimination humiliates, belittles or disadvantages the subject of our remarks.
Equity - fair treatment and appropriate benefit for all.
Ethnic Group - people that share a common language, race, religion or nationality; not to be confused with "minority."
Ethnocentrism - the tendency to judge all other cultures by the norms and standards of one's own culture.
Fair Play - maintaining self-control, having integrity; showing fairness and respect for the rules, opponents, officials and their decisions.
Harassment - comment or conduct that is known or ought reasonably to be known to be unwelcome to another person. Harassment may include actions such as the following:
Inclusion - the process of being provided with full access and opportunity to participate.
Prejudice - an attitude, almost always negative, about a group of people. Prejudice is a pre-judgment based on stereotypes that we create by incomplete or inaccurate evidence.
Race - division of human beings on the basis of physical features such as skin or hair, etc. (there is disagreement on the scientific basis for such a classification).
Racial Discrimination - what we do and say because of our stereotypes and prejudices. It's actions we take against others on the basis of their race or culture that deny them some service or opportunity without good reason, resulting in exclusion and maltreatment.
Racism - acts, attitudes, comments or institutional structures which lead to discrimination or harassment that is directed toward a group on the basis of their ethno-cultural or racial origin or colour.
Stereotype - an exaggerated belief, oversimplification, uncritical judgment, or generalization used to describe a group of people.
Systemic Discrimination - a continuation of traditionally accepted inequities that keep certain groups from fully participating in the workplace, in our schools and in other social institutions. A clear indication of systemic discrimination is the exclusion of members of a group from positions of authority and leadership. This kind of discrimination is built into social, political and economic structures. It's particularly hard to get rid of because over time it's become a natural part of "the way we do things" and is built into the system.
Systemic Racism - a group of established principles or policies which provide a framework for the practice of racial discrimination. It is so embedded in society's institutional structures that individuals no longer feel personally responsible for its perpetuation, and even racially impartial people, without thinking, may not realize it is there.
| "When people bigin to ignore human dignity, it will not be long before they begin to ignore human rights." G.K. Chesterton3 |
Taking a look at our own attitudes about racism can be difficult and is sometimes frightening. We may not like what we find and have to admit that we are afraid, resentful and uneasy.
We have to accept that "different" does not mean worse, nor does it mean better. It just means different. In the past, people who used their left-hand faced discrimination because they were considered "evil." They were forced to function in a world designed for right-handed people. Now, we would all agree left-handed people are not "evil" and providing left-handed implements is a logical answer to an unnecessary challenge. Society as a whole is made a lot more productive too! We need to understand that we can consciously change our views and our actions if we choose to, and that individually we may contribute to the elimination of racism.
As leaders, we must examine our own feelings, attitudes and behaviours about diversity in order to begin to understand racism. Knowing how we learn attitudes and behaviours will assist us to recognize our biases without guilt or fear.
All Canadians, other than First Nations people, immigrated over the past 350 or so years. Some groups have been here longer than others, but our own personal histories likely demonstrate ,he diversity that exists within our country.
Answer the following questions.
1. Were you born in Canada?
2. If you were born in Canada, are you second generation, third, etc.?
3. When did your ancestors come to Canada? Where did they come from?
4. Are several different origins, e.g., German, Scottish, Chinese or First Nations represented in your family history?
5. Do you refer to yourself as a "hyphenated" Canadian, e.g., German-Canadian or Jamaican-Canadian?
6. Do you belong to any organizations (churches, clubs) or participate in any activities (cultural events) or sports that are related to your ethno-cultural heritage?
7. Do you have ties with any ethno-cultural group that is not part of your family history?
Your personal experiences have shaped your preferences, behaviour and opinions. A few questions are listed here. You may want to come up with more.
1. Was there an incident in your life that changed your attitude towards a certain group of people?
2. Can you identify attitudes and beliefs you have that are based on socialization and secondhand learning rather than on actual experience?
3. To which racial groups do your co-workers or fellow students belong?
4. What is the racial composition of your neighbourhood?
5. Have you ever attended any racial awareness workshops or training sessions?
6. Do you have any mentors who are from a different ethnic background than you are?
7. What person of a different ethnic or racial background do you admire most? Why did you pick that person?
8. Using a scale 1 - 10, how broad do you think your experience and understanding of racial diversity is?
9. Where would you like to be on that scale five years from now?
10. What can you do to move yourself towards your desired point?
1. List a few examples of common attitudes and beliefs that you consider to be examples of racial stereotyping.
2. Are any of these attitudes and beliefs reflected in your own behaviour?
3. List two or three ways you could challenge or change your attitudes and beliefs.
4. What could you do to make changes in your attitudes and beliefs more likely to occur?
Sometimes it is helpful to analyze our own sensitivity to racial diversity. Answer either true or false to the following questions. Calculate your scores according to the scale at the end of the exercise.
1. I am comfortable working with individuals who are different from me in race or cultural background.
2. The behaviour of people from different backgrounds sometimes confuses me.
3. It is difficult for me to understand people who speak with strong accents.
4. I'm reluctant to disagree with people of other ethnic groups for fear of being considered prejudiced.
5. I know about my own cultural background and how it influences my behaviour.
6. I am able to resolve conflicts with co-workers or participants who are different from me in cultural background, gender, race or lifestyle.
7. My behaviour towards other people is influenced by ethnic differences.
8. Prejudice exists in every individual.
9. I feel comfortable talking about differences in race and culture.
10. I feel most comfortable spending time with people whose backgrounds are similar to mine.
11. Stereotypes are commonly held about every group.
12.I'm not sure what labels to use in referring to some different racial and ethnic groups.
13. People who are discriminated against are treated differently because they act differently.
14. I understand the cultural differences of my co-workers and participants.
15. I feel I fit in with people and am able to work no matter how different we are.
16. I recognize many of my own biases and prejudices.
17. I find the behaviours of some members of other ethnic groups irritating.
18. I'm fearful of offending individuals of different ethnic groups by saying the wrong thing.
19. I wish we were all more alike.
20. I sometimes find myself thinking "Why don't they act like us?"
21. I find many similarities between my ethnically diverse co-workers or participants and myself.
Give each answer a point value as follows.
For questions 1, 5, 6, 7, 8, 9, 11, 14, 15, 16, 21
True: 1 point; False: 0 points
For questions 2, 3, 4, 10, 12, 13, 17, 18, 19, 20
True: 0 points; False: 1 point
Awareness = Total for questions 1, 4, 7, 10, 13, 16, 19
Knowledge = Total for questions 2, 5,
8,11, 14, 17, 20
Skills = Total for questions 3, 6, 9, 12, 15, 18, 21
Total
Further effort and learning are suggested in low score areas.
We are often unaware of the ethno-cultural influences that shape our lives. Our culture is not only defined by our language, food, dance, politics and handicrafts for example, but also by the way we treat each other, how we do business, and how we express ourselves.
Over time, our knowledge, attitudes and behaviours change. The socialization that goes on throughout our lifetime comes from many different sources: school, family, peer group, community organizations and media.
The only one of these sources of socialization that is in any way 'official' is school, yet the other influences are still very powerful. Taken all together, our experiences shape our ideas about other cultures and races. Think about your earliest memories of television and film.
1. How many cartoons reflected the diversity of Canada's population?
2. How many television shows featured people from minority racial groups in positions of authority (e.g. anchor for news broadcasts)?
3. Did shows and movies depict the lifestyles of minority racial groups as inferior to those of whites?
4. Did you have the opportunity to be exposed to varied cultures through school, films, museums, art exhibits, festivals, etc.? If so, were the lifestyles of any of the different cultures depicted as inferior?
5. Did participation in professional sport reflect the diversity that existed within the Canadian population?
6. Take a look at some magazines ads. Would a person unfamiliar with our country assume only white people live here?
Attaining or maintaining power plays a major role in racism. Empowerment of minority groups through equal opportunity, rights and benefits is considered a threat. Fear of losing power leads members of the majority group to feel that they are victims and that their rights and privileges are being taken away. The greater the need felt by the majority group to maintain the status quo, the more discriminatory practices and behaviours will be practised. Sometimes members of the majority group feel justified in using racial slurs or actively discriminating against members of minority groups.
The true victims of racism face behaviour that is demeaning and debilitating. Racism attacks their individual dignity. They struggle to live constructive lives in the face of both conscious and systemic discrimination. The consequences can be devastating, and can result in non-productive and sometimes self-destructive behaviour.
Living with expectations creates meaning and direction in people's lives. Low expectations, for instance, by sport and recreation leaders usually result in lower quality of performance by participants.
Large groups of students may be streamed in one particular sport or recreation area because of the stereotypical belief that they are inherently good at it. This may deny them the opportunity to grow and develop in other areas.
In the video "A Class Divided" (1976) Jane Elliot, well known for her workshops that bring out honest responses to racism, explores the impact of discrimination. The day after Dr. Martin Luther King Jr. was killed, she put her grade three class through an exercise to teach them about discrimination. The exercise is now well known.
Her method was simple. On the first day of a two-day exercise the class was divided according to eye colour: brown eyes and blue eyes. On the first day the children were told that blue-eyed people were smarter and couldn't play with brown-eyed people because they weren't good enough. Those with brown eyes were denied certain rights, and negative statements were made about their intelligence and abilities. Elliot used isolated incidents to form general sweeping statements that she applied to all brown-eyed people.
After a day of being discriminated against, the brown-eyed children were asked how they felt. Their responses included, "felt so bad, I didn't want to do anything," and "seemed like everything bad happened to us." The sad looks and evident frustration on the children's faces told the story of what they had learned. They felt demoralized, humiliated, angry and powerless.
The second day was a chance for the blue-eyed children to learn what it was like to be discriminated against. Elliot told her class that for that day, it was the brown-eyed children who were smarter and learned faster, had better memories and more rights. On both days, Elliot noticed co-operative, thoughtful children turn into nasty, vicious discriminating people.
Besides a change in behaviour, Elliot also saw a change in academic performance. Elliot used a drill to test how quickly the children could get through card packs. Both groups performed poorly on the day they were being discriminated against.
Systemic discrimination is particularly difficult to get rid of because over time it's become a natural part of the way we do things. It is a continuation of traditionally "accepted" inequities that keep certain groups from fully participating in the workplace, in our schools and in many other social institutions." It may be hidden in policies that have been in place for many years.
Systemic discrimination may be problematic, for example, when groups with different cultural definitions of sport apply for funding from a particular agency.
For First Nations people and many other groups, "sport" may mean the traditional games that have been played for generations. At the other extreme, "sport" may mean organized, competitive, "mainstream" sport as defined by many sport organizations and government. If only a limited definition of sport is used to decide what activities are or are not eligible for funding, some groups may be ruled ineligible.
How can racism hurt a person?
Watch the video "A Class Divided" available from The Resource Centre
(1 -800-563-3555).
When we accept the role of "leader," we also accept the responsibility to create an environment that meets the wants and needs of the participants.
What do people want and need from a recreation and sport experience? Here are some suggestions. You may have more.
When leaders create a positive and encouraging environment, participants are able to receive benefits such as those listed above. The desire to provide people with these kinds of positive experiences is why many people become coaches and recreation leaders. Sometimes there is a difference between what our experiences have led us as leaders to value, and the values that their experiences have given other people.
The stories in this section are about the people you live, work and play with. The names and places in the stories have been changed, but the events occurred as described.
| A REMINDER these exercises may be done individually, or a leader' may use them in groups. |
A woman at a hockey game looked onto the ice. She was very proud of her child in his new skates and flashy uniform.
She frowned as the opposition team came onto the ice. She leaned over the bench and said to the coach. "Look at how scruffy they look. Their skates are worn and their jerseys are faded and ripped. I wouldn't send my kid out onto the ice looking like that. Why don't those parents spend some money on their kids instead of drinking it away or playing bingo? Typical Indians...
The coach made no response. The parent took the coach's silence as approval for what she said. Later the woman remarked to the coach how disgusted she was with the other team, adding that their playing style matched their uniforms - dirty! The coach then pointed out that his team had twice as many penalties as the opposition had, and that he felt that the game was being played and officiated fairly.
Before we can move on and make good decisions on appropriate action, we need information. The woman in this situation based her judgment on a stereotype. She then turned her stereotypical belief into prejudice. What this woman then chose to say and do was discriminatory. If you have forgotten the distinctions between stereotype, prejudice, discrimination and racism you may check their definitions on pp. 3-4.
1. Which specific remarks were stereotypical?
2. Was it the coach's responsibility to get involved? Why or why not?
3. What else might the coach have said to help this woman understand that her remarks were racist?
4. Suppose the parents were verbally bashing members of the other team with racist remarks. What options would the coach have if he wished to combat racism in sport?
"I understand we will be getting a new student from Jamaica next week. That will be great for our track and field team. We need some strong athletes to help us win the city trophy."
"What makes you think this new student will be good in track?"
"Because blacks have more athletic ability than everybody else put together - not to mention rhythm!"
"I think you should wait until she arrives. Then you can ask what she would like to be involved in. Maybe she won't even be interested."
Every individual has unique characteristics and habits. When we oversimplify someone or a group by generalizing, we've stereotyped, not bothering to consider individual differences. It is important to recognize and examine the origin of each stereotype encountered. When one ethnocultural group makes assumptions or judges another based on their own experiences and beliefs it is called ethnocentrism.
Some people have attempted to downplay black athletes' effort and success with the claim that black athletes have a biological advantage due to racially linked genetic differences. This is covert racism, an attempt to hide racism behind a legitimate structure -science.
"The performance of white athletes is usually explained in terms of hard work, intelligence, sacrifice, dedication, and unique physical attributes. However, when the performance of a black athlete is in question, there are frequent references to genetically-based group traits, such as instincts and superior physiological advantages. This approach allows prejudiced whites to preserve their negative attitudes."13
Another consideration in this racist discussion is the definition of race. Race is not correctly defined by colour alone. How black does one have to be to have this supposed advantage? The defining line between black and white is sociological not genetic."
1. Identify some stereotypical beliefs about the following groups of people:
Aboriginals -
JapaneseAfricans -
Sikhs -
2. What other nationalities or cultures can you identify? Explore the stereotypes associated with each of those.
| COMMENT: Though the discussion between the two teachers seems innocent enough, one of them displays a stereotypical belief that black people have a physical advantage in sport. |
The Oakland Youth Club arranged an exchange with the Eagle Youth Club in another province. The Oakland Club cancelled the exchange shortly before it was to occur when it became known that the Eagle Club's members were native, and that the Oakland group would be staying on a reserve.
"Would you send your child to sleep with Indians?" the leader of the youth club in Oakland said in a telephone interview from her home. "Would you sleep with the Indians? You go and live with them on that reserve for seven days..."
The exchange, part of a federal government program called Open House Canada, was to involve fifteen members from each group ranging in age from 14 to 22. The members of each club would visit the other, and live in their homes for a week.
Asked why the Oakland group now didn't want its members to participate in the exchange, the leader said: "I have lived beside a reserve for 18 years and I know what goes on."
She became angry when asked if she was prejudiced against natives. "No, I am not prejudiced against Canadian Indians," she said. Asked if she liked Indians, her response was, "I love them."
"They have their liquor problems" said the mother of a teenage boy and girl in the Oakland club. "They fight, and no way I'm going to send my two kids there to be stabbed," she said.
When asked whether it was fair to judge the natives on the Eagle Reserve without knowing them, another mother said, "They're all the same. You can't tell me any different. I'm not prejudiced, but I told my kids what they were up against and they said, 'No way'."
The original letter from Ottawa confirming the exchange plans reads in part: "The participants in the Open House Canada program agree that they will not discriminate by reason of race, creed, sex, colour, nationality, ethnic origin, place of birth or language of participants."
The Eagle Club leader said that her members were "always brought up that we were all equal, so it [the cancellation] kind of hit them hard." After meeting the fifteen participants and their parents, she said the group was drafting letters to the Indian and Northern Affairs Minister, the National Indian Brotherhood, the Provincial Indian Brotherhood, the Union of Provincial Indians and the Provincial Human Rights Commission asking for their support.
1. Do you feel the leader and parents of the Oakland Youth Club had a sense of responsibility towards Open House Canada's values and aims?
2. What evidence is there of the leader's and parents' basic feelings?
3. What messages did the children from the Oakland Youth Club receive from this incident?
4. What might the Oakland Youth Club members feel after the exchange was cancelled?
5. What messages did the children from the Eagle Youth Club receive?
6. What might the Eagle Youth Club members feel after the exchange was cancelled?
7. How do you feel about the steps taken by the leader of the Eagle Youth Club group after the incident?
8. What could be done to prevent this kind of incident from happening again?
| COMMENT: Examine your organization's values and behaviours. Are you, as a member of hte organization, comfortable with these values? If your orgaization lacks value statements relating to fair play and equity, how can suitable statements be developed? You mught also have to develop some policies to ensure all actions support the vlaue statements. |
The recreation leader at the summer playground was full of enthusiasm for her job. She was responsible for programming six hours of fun and activity for the local neighbourhood children. Her creativity and artistic ability were an asset and she never ceased to amaze the children with her innovative approaches to play.
When the leader talked about her program, she stressed how much fun the kids had and the wonderful crafts and pieces of art they would produce. One child of Chinese ancestry was taken with the leader's enthusiasm and encouragement. This little girl always wanted to be near the leader and was always offering to help in whatever way she could, as long as she could be by her new older friend. The leader talked as if the children's well-being and the benefits to them were of greatest importance.
As she and her little helper were cleaning up at the end of the day, some of the leader's friends came by. Taking a break, the leader talked and joked with her friends. A couple of racial jokes directed at Chinese people were told with much laughter, and soon the leader was telling a derogatory joke about Chinese people. The group laughed loudly at the joke. The little girl bowed her head. The leader turned and inadvertently caught a glimpse of the girl. Her laughter stopped suddenly as she saw the pain and tears in the little girl's eyes.
Suddenly the leader's joy turned to pain. What could she say to her little friend? How could she have been so insensitive? She walked over to the little girl and sat down. "I'm sorry..."
1. What could this leader say and what could she do to keep racist jokes out of the playground?
2. Here are a few reasons people might avoid addressing racism and might laugh and go along with a racist joke. Are there any you can add?
| COMMENT: Sometimes we say things we don't really believe. In certain social situations it has become acceptable to use racial slurs and jokes. We continue this practice without even considering its effect. We may consider these types of jokes harmless or even funny. |
It is the park supervisor's responsibility to ensure that the park is a safe environment for children. Two children are playing in the park. The supervisor is familiar with these two children and has worked with them on playground projects several times throughout the summer.
"Hey," shouts one of the children. "Quit trying to Jew me down. I said I'd sell you my ball for $2.00 and no less."
"Yeah, well I don't want anything of yours! You're an Indian giver. You said I could have your tennis racket and then you asked for it back."
1. What are the supervisor's options in dealing with this situation?
The best strategy to use when dealing with racial slurs depends on who the people involved are and how old they are. It is usually easier to confront subordinates or young children about prejudicial remarks or slurs than it is with friends, colleagues or peers. It is also more difficult to confront strangers when incidents occur in public.18
It is not developmentally possible for very young children to empathize with other people's feelings, nor do they understand the impact of racial slurs. We should not assume that children's hurtful actions are motivated by prejudice. A better way to deal with a racist slur would be to discuss with the children what the word means, explain that it isn't acceptable, and that it must not be said again."
For older children and adults, appealing to empathy can have a positive effect. Ask how they would feel if someone said something inappropriate about them.
Verbal and nonverbal cues that indicate a person's discomfort or embarrassment at the use of derogatory or stereotypical terms, jokes or stories can also be effective. If a person is being attacked by verbal abuse, you can move towards the victim and stand close to him or her. This may dissuade further abuse. If that is unsuccessful, then nonverbal indications of your discomfort may help.
Victims of racial slurs need to be reassured that those remarks are not the views of most people. Victims may feel anger or pain and may not say anything to defend themselves. A person wishing to help can agree that while they might not know exactly how the victim feels, they do understand that the victim is justifiably angry."
| COMMENT: Racial slurs should be dealt with immediately. Ignoring them is a silent endorsement of What is being said. |
A major sporting event was held in town recently, with teams from across Canada and the United States participating. Some of the locals, however, didn't like the large number of native people that the event brought to their town.
"When we walked down the street, racial slurs were rampant, " one aboriginal athlete recalled. "I was called everything in the book most of which I don't want to repeat. People were offended by our presence. They still carried stereotypes of lazy drunk Indians and couldn't picture us as athletes." Posters advertising the games were defaced with "Indians go home."
Another athlete felt, "it wouldn't have done any good to tell the authorities, because they too are racist." He said this incident reflected the negative side of the community, and the warm welcome by the organizers quickly turned cold."21
1. Do community leaders in sport and recreation have a role to play in educating the community?
2. If so, what kind of role is it? What could be done before the event? During? After?
Role playing may be used for this exercise. Participants should briefly act out the incident and each response scenario, and then discuss the possible consequences. The consequences noted after each scenario should be read after the discussion.
The coach cared about providing each child with appropriate and positive feedback. While some of the other coaches sat on the bench during parts of the practice, this coach was out providing corrections, comments and encouragement. At one practice, one of the children snapped back after a correction, "You're always picking on me because I'm Indian. "
Response Scenario 1: The coach just pretends it hadn't happened.
Group Discussion:
The Consequences: Inaction could block the child's feelings. Ignoring the situation would also stop communication that might resolve the incident, and prevents the coach from finding out if he or she were being manipulated in some way.
Response Scenario : The coach accuses the child of being disrespectful and lazy, adding that if the child would remember corrections, the coach wouldn't have to repeat it again!
Group Discussion:
The Consequences: This type of response may cause the child to become angrier and more frustrated because it labels them further. The coach is then seen as definitely 96 against" the child. Instead of resolving the problem, it has been expanded.
Response Scenario 3: The coach removes the child from the practice, saying that he or she would not stand for any more disrespect.
Group Discussion:
The Consequences: Although respect is "high" on the list for the coach, the coach is showing disrespect for the child's feelings. If the child refuses to comply, a power struggle will result.
Response Scenario 4: The coach defends his or her position by saying, "I didn't pick on you because you are an Indian. You shouldn't carry a chip on your shoulder. That's the trouble with you people."
Group Discussion:
The Consequences: These statements lead the child to believe that the coach takes no responsibility for the problem. The coach has not dealt with the child as an individual, but has generalized to the whole group and "their" problem.
Response Scenario 5: Coach: "You feel I've singled you out for criticism because you're Indian." Child: "Yes. You never correct Brian, and he's making the same mistake." Coach: "That's right. Brian is making that mistake. I keep letting it go." Child: "Yeah, it's not fair." Coach: "You know... you are right. And you've helped me see that I've really discriminated against Brian too! By not giving him the correction, I'd given up on him. I'm glad you told me how you feel. Now what do you think would be a fair solution?"
Group Discussion:
The Consequences: By actively listening, the coach was able to hear the information necessary to resolve the conflict.
| COMMENT: The coach's reaction is the key to a constructive conclusion of what might otherwise have: escalated into an unproductive situation. |
Anonta was very excited about being a cub scout. He had heard the great stories about the troop's last camping trip up north. Last year he missed out on the camp because his family was just arriving from another country. This year his parents assured him he could go. The cub leader was to phone each parent to give them the camp registration information. But when the leader reached Anonta's number he hesitated before dialing. Immediately after he had dialed he quickly hung up without waiting for the phone to be answered. He was afraid of not being able to understand what Anonta's parents were saying since they spoke very little English. He made a mental note to give Anonta the information in writing instead.
When Anonta missed the next cub meeting, the coach realized he would have to phone.
1. What are the usual ways to ensure good communication exists between parents and coaches or group leaders? If language is a barrier, what alternative ways are there to communicate?
2. Sometimes people avoid others who are different because of fear. It may be fear of being unable to communicate, or of a difference in culture. Is avoidance racism?
| COMMENT: "The entire nation seems to sit at home, fearing those who live in other neighbourhoods." |
series of three training camps was held in preparation for an upcoming national competition. During one of the training camps two of the young athletes left for two of the four days to observe a religious holiday. The parents of the two athletes had sent the coach a note prior to ie camp stating that their children would be absent for religious reasons. The coach insisted that they not come back and stated that they were off the team. "The rule is 100% attendance ,r you lose your place on the team."
1. The young athletes' parents asked the president of the sport organization to intervene. What choices did the president have?
2. What could be done to increase the coach's understanding of diversity?
| COMMENT: Sometimes decisions are made in ignorance of, or out of disrespect for, another person's beliefs. Treating everyone the same, regardless of race, ethnicity or language is identical treatment but does not ensure equal treatment. Identical treatment is not necessarily equal treatment. If a sports group's monthly meeting are held on hte second floor of a buliding, and everyone is required to use the stairs, it is assumed that everyone's needs are identical. A person who uses a wheelchair, however, has different needs for access to this meeting. A ramp, climber or elevator will be needed to ensure equal access. |
A native basketball team was continually roughed up by its non-native opponents. Native players were tripped and shoved even when they didn't have the ball. The referee didn't call any fouls for these offences.
As is often the case when rules are not attended to, the victimized players took matters into their own hands. "If the referee isn't going to look out for our safety, we will" became their attitude.
When the native players started playing rough, however, the referee started calling numerous fouls on them.
1. What steps could the coach of the non-native team have taken to ensure "fair play" and respect for other players in future games?
2. What could the coach of the native team have done or said to the team's players, to the coach of the non-native team, to the official, to the league organizers?
3. Use role playing to show what could happen after the game when, after nothing had changed, the coach of the native team protested and insisted on a meeting. Assign one person in the group as the official, two as coaches and two as players from the opposing teams.
This exercise is designed to illustrate how a group can choose to be inclusive, or not to be inclusive, when given an opportunity. The exercise takes about 45 minutes and requires one or more groups of five to seven people seated at small tables.
Materials required:
For the facilitator
For each group:
Caution:
Inform everyone that they will each receive a role sheet which will include different
characteristics for each of them. They are to be a person with those characteristics, and they should not show the role sheet or discuss its contents with other players.
Preparing the group:
Time allocation:
The roles of the various group members are on the following pages.
You have owned this pie for 100 years and you have never shared it. You feel it is yours without question. Recently, you have received sharp criticism for not sharing the pie, and you have decided to give people in your community a chance to present their opinion.
Characteristics you have:
When you go back to the community (table), a variety of individuals will be presenting their case as to why they should have a piece of the pie. The decision, however, is yours.
You have never owned a piece of the pie. You would really like to have a piece of it since you have heard so much about it.
You are new to this community and so far you like what you see, but you speak a different language so it's hard for you to communicate your needs to everyone.
Characteristics you have:
You have never owned a piece of the pie. You would really like to have a piece of it since you have heard so much about it.
Although you live in this community, you have never been invited to join activities or discussions. You have not been invited to join the discussion today and consequently, are not able to sit at the table. You hope that someone will speak on your behalf.
You have never owned a piece of the pie. You would really like to have a piece of it since you have heard so much about it.
You think the owner of the pie is being unfair. It has been 100 years and nobody in the community has owned even part of the pie. Although you have been invited to join the discussion and you want a piece, you are very angry.
Characteristics you have:
You have never owned a piece of the pie... and you want it all.
You feel that one person "hoarding" the pie for 100 years is unfair and it's time for others to have it. You feel that in order to make up for not having had even a piece of the pie for 100 years, you should have it all!
Characteristics you have:
You have never owned a piece of the pie. You would really like to have a piece of it since you have heard so much about it.
You are thrilled to be invited to join the people at the table but you are very shy. You are not really sure what the rules or level of discussion should be so you look to others for guidance.
Characteristics you have:
You have never owned a piece of the pie. You are not sure you really want a piece of it since you have never tasted it before.
You have joined the discussion because you have heard so much about the pie, and think it is time to see for yourself what it is like. You would like a taste before you decide if you really want more.
Characteristics you have:
1. Take a few minutes and ask for general reactions from each table. What was the outcome for each group, and how did it happen?
2. For all those people who wanted a piece of the pie:
3. For the group leaders who owned the whole pie:
4. These questions are for everyone:
5. For everyone who, in the end, owned some or all of the pie.
6. For everyone who, in the end, never owned any of the pie:
| COMMENT: Lack of inclusion can result in total exclusion of a certain group or segreagted programming. The people who are already on the "inside" may not realize the needs or feelings of the group on the "outside". |
What must we, as leaders, do to ensure that racism and discrimination are not part of our programs?
One way to ensure that we take steps to ensure our behaviour doesn't contribute to racism is to develop our own individual codes of behaviour. This includes basic rules of conduct when assuming a leadership role. It also acts as a checklist to monitor what we say and do.
Here are a few ideas. 26
1 . I will seek to clarify and understand my own values and beliefs and where they came from.
2. I will constantly seek opportunities to learn and celebrate differences.
3. I will respect the needs of others. I will not allow my own biases to result in inappropriate behaviour that disadvantages someone else. I will always focus on becoming an equitable person recognizing that it takes some time to unlearn things I thought were true but now find out aren't.
4. I will intervene when needed and share my insights.
5. I will be sensitive to everyone involved when discussing appropriate behaviour. I will work to change behaviours, and if I can, to change attitudes.
6. I will be a positive example in the community and demonstrate appropriate behaviour in all aspects of my life.
7. 1 will represent everyone on my teams or in my care. I will use my knowledge to encourage and educate others. I will work to make all programs accessible and a positive experience for participants. I will encourage all leaders to advocate equity.
Acceptance of Saskatchewan's diverse population cannot be left to chance. One way to help bring about the social change needed is through cross-cultural training.
In this training, participants learn to understand and appreciate the complexity of our cultural diversity. They may begin to develop the attitudes and skills necessary to contribute to the well-being of every person.
Cross-cultural training may be culture specific or culture general. Culture specific training would be appropriate for anyone moving into a culture that is new to them. Culture general training deals with attitudes, understandings and skills relative to any group.
A comprehensive cross-cultural training program can go a long way in preparing people to function in a culturally diverse environment.
The true test of your acceptance of diverse cultures comes when you are living and working with or in a culture other than your own. This is when your "conditioning" comes into play and you must make a conscious effort to address past learning.
For example, in one Saskatchewan community the Leisure Services Department identified cross-cultural training as a priority. Their objective was to increase awareness and understanding of aboriginal issues, thereby improving the services and programs the department offered. The training included general information on the cultures of the First Nations and M6tis, and specific discussions on how to improve program opportunities and support for aboriginal people in the arts and recreation areas. Feedback received indicates that the effort was worthwhile.
Design a questionnaire to assess what your participants want and need from you as well as their peers, the organization and the team. This will provide you with a guide to individual needs and wants. Include other considerations you as a leader should be made aware of. Here are a few examples:
1. As a leader, what is the most important thing I could do for you?
2. Have you ever felt like quitting? Why?
3. Are there things that coaches/leaders, other athletes/other people do that really irritate you?
4. What do you like best about being involved?
5. What do you like least about being involved?
6. What would have to change to make you feel better/ come back?
In many cases, old norms and methods must be left behind and new systems, values and structures put in their place.
You have made a decision to read this resource and hear the stories. Now it is time for a further commitment. Knowledge without action is useless.
You must decide whether you will be a leader who works towards the elimination of racism from sport and recreation.
If you choose to take action, your actions should expand to the community at large. Your sport and recreation actions should not be demonstrated solely in that environment.
When you became a leader, you committed yourself to providing a positive and productive environment for all participants. You are a leader partly because you care about people. It is not enough to just look at the people who trust you, rather, you must see each person and their worth.
We wish you the very best in the future, a future you are part of creating.
A wide range of agencies and community organizations in Saskatchewan can provide you with further information and support. This list is a good starting point.
Aboriginal Womens' Council of Saskatchewan
#101, 118 12th St. East, Prince Albert
306-632-6005
Federation of Saskatchewan Indian Nations
#200 103A Packham Avenue, Saskatoon
306-665-1215
Immigrant Women of Saskatchewan
2248 Lorne Street, Regina
306-359-6514
614B 1Oth Street East, Saskatoon
306-244-5707
International Indigenous Studies Centre Saskatchewan Indian Federated
College 118 College Avenue West, Regina
306-779-6302
Multicultural Council of Saskatchewan
369 Park Street, Regina
306-721-2767
Saskatchewan Coalition Against Racism
#101, 1654 11th Avenue, Regina
306-757-6455
Saskatchewan Council for International Co-operation
2138 McIntyre Street, Regina
306-757-4669
Saskatchewan Human Rights Commission
3rd Floor, 1942 Hamilton Street, Regina
306-787-2530
8th Floor, 122 3rd Avenue North,
Saskatoon
306-933-5952
Metis Nation of Saskatchewan
219 Robin Crescent, Saskatoon
306-343-8285
(1) California Task Force to Promote Self-Esteem and Personal an Social Responsibility. (1990). Final report, p. 24.
(2) Sources for this section were:
Saskatchewan Human Rights Commission. Eliminating racism. (undated)
Saskatchewan Association for Multicultural Education. (1990). Beyond tolerance to cultural understanding and appreciation: Reducing bias and stereotyping and In search of justice, fairness and equity in society.
Stern, D. (1977). Slurs, stereotypes and prejudice.
Canada, Department of Heritage. (1994). Toward full inclusion: Gaining the diversity advantage.
Commission for Fair Play. (1993). Fair play. It's your call.
(3) California Task Force to Promote Self-Esteem and Personal and Social Responsibility. (1990). p. 35.
(4) adapted from Wood, D. (1983). Cultural heritage... your neighbourhood, p. 15.
(5) adapted from McGinnis, K. & McGinnis, J. (1981). Parenting for peace andjustice. pp. 60-61.
(6) adapted from McGinnis, K. & McGinnis, J. (1981). p. 60.
(7) adapted from Toward full inclusion: Gaining the diversity advantage, pp. 46-48.
(8) Eliminating racism, p. 5.
(9) Fleming, S. & Jarvie, G. (1991). Sport, schooling and asian male youth culture, pp. 30-57.
(10) adapted from Eliminating racism, p. 3.
(11) Eliminating racism, p. 3.
(12) adapted from Canadian Parks and Recreation Association. (1992). The benefits of parks and recreation; A catalogue, and Canadian Wheelchair Sports Association. (1993). Sport equity. Opportunities for all.
(13) Mathisen, J.A. & Mathisen, G.S. (1991). The rhetoric of racism in sport: Tom Brokaw revisited. Sociology of Sport Journal, 8, pp. 168-177.
(14) Davis, L.R. (1990). The articulation of difference: White preoccupation with the question of racially linked genetic differences among athletes. Sociology of Sport Journal, 7, pp. 179-187.
(15) adapted from McLaren, C. (1980, Monday, June 16). Six nations mother welcomes 4-H visit in spite of prejudice. Toronto Globe and Mail, p. 1.
(16) adapted from Stern, D. (1977).
(17) Stern, D. (1977).
(18) Saskatchewan Association for Multicultural Education. (1990). Handling racial situations, p. 17.
(19) Saskatchewan Association for Multicultural Education. (1990). Handling racial situations, p. 17.
(20) Saskatchewan Association for Multicultural Education. (1990). Handling racial situations, p. 17.
(21) Native Sun. (1994). p. 17.
(22) Stern, D. (1977).
(23) Lapchick, R. (1991). Five minutes to midnight, race and sport in the 19901s.
(24) adapted from Fitness Canada. (1993). An information and communications guide for leaders, p. 83.
(25) Canadian Wheelchair Sports Association. (1993).
(26) adapted from Canadian Wheelchair Sports Association. (1993).
(27) adapted from Canadian Wheelchair Sports Association. (1993).
(28) adapted from Canadian Wheelchair Sports Association. (1993).
Are minorities opting out of intramurals? (1986, July). Athletic Business, 10(7), pp. 20-24.
California Task Force to Promote Self-Esteem and Personal and Social Responsibility. (1990). Final report. Sacramento: California Department of Education, Bureau of Publications.
Canada, Department of Heritage. (1994). Toward full inclusion: Gaining the diversity advantage. Ottawa.
Commission for Fair Play. (1993). Fair play., It's your call. Ottawa.
Canadian Parks and Recreation Association. (1992). The benefits of parks and recreation; a catalogue. Gloucester.
Canadian Wheelchair Sports Association. (1993). Sport equity. Opportunities for all.
Davis, L.R. (1990). The articulation of difference: White preoccupation with the question of racially linked genetic differences among athletes. Sociology of Sport Journal, 7, pp. 179-187.
Fitness Canada. (1992). An information and communications guide for leaders. Hull.
Fleming, S. & Jarvie, G. (1991). Sport, schooling and asian male youth culture. London: Palmer Press.
Hansen, W. (1985). Dual realities, dual strategies. Saskatoon.
Kehoe, J. (1984). Ethnic prejudice and the role of the school. Vancouver: Western Education Development Group.
Lapchick, R. (1991). Five minutes to midnight, race and sport in the 1990's.'Lanham: Madison Books.
Lee, E. (1985). Letters to marcia. Toronto: Cross-Cultural Communication Centre.
Mathisen, J.A. & Mathisen, G.S. (1991). The rhetoric of racism in sport: Tom Brokaw revisited. Sociology of Sport Journal, 8, pp. 168-177.
McGinnis, K. & McGinnis, J. (1981). Parenting for peace andjustice. Mary Knoll: Orbis Books.
McLaren, C. (1980, 16 June). Six nations mother welcomes 4-H visit in spite of prejudice. Toronto Globe & Mail, p. 1 -
Medeiros, J. (1980). Programming for participation. Toronto: West End YMCA.
Moore, J. B. (1988). Racism in american sports. Sports in American Culture. Tampa: American Studies Press, pp. 26-40.
National Coaching Certification Program. (1992). (Draft). Gender equity in coaching; a course conductor's handbook. Ottawa.
Native Sun (1994, June). Regina, University of Regina Summer Institute of Journalism, p. 17.
Saskatchewan Association for Multicultural Education. (1990). Handling racial situations. Regina: AM Educational Research.
Saskatchewan Association for Multicultural Education. (1990). Beyond tolerance to cultural understanding and appreciation: Reducing bias and stereotyping. Regina: AM Educational Research.
Saskatchewan Association for Multicultural Education. (1990). In search of justice, fairness and equity in society. Regina: AM Educational Research.
Saskatchewan Association for Multicultural Education. (1990). The development of racial awareness and prejudice in children. Regina: AM Educational Research.
Saskatchewan, Government of. (1993). Communicating with respect. Regina.
Saskatchewan Human Rights Commission. (undated). Eliminating racism. Saskatoon.
Sask Sport Inc. (1993). Sport for all - Opening doors to everyone. Regina.
Setting the agenda: cross-cultural views on racism in canada. (1 994:Winter). Saskatchewan Multicultural Magazine, 12(4), pp. 4-5.
Skills program for management volunteers: Managing diversity. (1994). (Draft). Ottawa: Catalyst Research and Communications.
Stern, D. (1977). Slurs, stereotypes and prejudice. Hamilton: Anti-racism Committee of Hamilton.
Time for a change. (1994, 21 March). Prairie Dog, 12, p. 12.
Wood, D. (1983). Cultural heritage... your neighbourhood, Edmonton: Access Alberta Educational Communications.
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