Diversity in Policing COURSE NOTES

CLASS: Diversity in Policing Unit 1: Knowing the self Lesson 1: Locating the “self” in policing Lesson 2: Knowing the “self” with the “other” Unit 2: Learning to Hear the “other” Lesson 3: Understanding the “roots” of diverse communities Lesson 4: Understanding the “roots” of diverse communities Unit 3: Applying a diversity lens Lesson 5: The prison pipeline…and what we can do to address it Lesson 6: Building trust through intentional diversity awareness Readings: ● Absolon, K., & Willett, C. (2005). Putting ourselves forward: Location in aboriginal research. In L. Brown & S. Strega (Eds.), Research and resistance (pp. 97–126) . Toronto: Scholar’s Press. (Find in library reserves ) ● Explore Implicit Biases at: https://implicit.harvard.edu/implicit/ ● Human Rights 101 (2014 ed). Welcome and Parts A-C. Available at: www.ohrc.on.ca/en/learning/human-rights-101-2014-ed Learning Outcomes: Lesson 1: - Recognize and articulate your own social location (i.e. understanding where your cultural norms come from and how they influence the way that you experience the world) - Recognize and describe the impact of your social location and deeply held cultural norms on your opinion of how policing is or should be conducted in your community. (i.e., how your cultural norms influence the way that you believe police officers should interact with diverse communities) - Recognize and describe the impact of your social location and deeply held cultural norms on your social interactions with diverse populations (i.e., how your cultural norms influence the way that you believe police officers should interact with the diverse communities they serve) - Recognize and describe the nuances of social justice terms (e.g., diversity, inclusion, equity, equality etc.) Lesson 2: - Recognize and articulate your own social location as it relates to diverse “Others” (e.g., through your response to Lesson 2, Activity 1)

- Recognize and describe oppression and how it relates to experiences in and outside of police services - Recognize and describe key human rights concepts - Define key social justice terminology as defined by the Ontario Human Rights Code - Recognize and describe the impact of the Ontario Human Rights Code on policing Lesson 1: ● Learning to hear diverse communities from a place of empathy helps police officers in another very important way: It will help them to interpret events that arise among and within diverse communities in ways that make everyone feel valued and heard. And isn’t that what the police services are all about? ● This first lesson is all about locating the "self" in policing. Before delving into the concept of social location, you will first examine common sense and hegemony in order to recognize the cultural norms that you have been taught over time. Understanding and articulating the impact of these on the diverse communities you work with both within and outside of the police services will help you to pro-actively build stronger communities. "Common Sense" and Interpreting Your World ● Similar to the idea that heterosexuality is “normal” and, consequently that homosexuality is “abnormal,” we all have ideas that we have normalized throughout our lifetime. ● “Heterosexual” is defined by the Ontario Human Rights Commission as “a person who has emotional, physical, spiritual and sexual attraction to persons of the opposite sex.” ● “Homosexual” is defined by the Ontario Human Rights Commission as “a person who has emotional, physical, spiritual and sexual attraction to persons of the “same sex.” More of a medical term, it is considered outdated and often insulting to many gay people or communities” (Ontario Human Rights Commission www.ohrc.on.ca/en/teaching-human-rights-ontario-guide-ontario-schools/appe ndix-1-glossary-human-rights-terms). ● These ideas frame some of our most deeply held beliefs and, and have become so normal to us that we don’t hesitate (a) to assume that they must be true and (b) to think others around us are crazy if they don’t agree with us. This is what is commonly referred to as “cultural norms” and understanding the impact of these norms is particularly important. As communities become increasingly diverse, many of these common sense beliefs are challenged in interesting and innovative ways. Take, for instance, the “How Long Have You

● It is important to emphasize that what is considered "normal" or "abnormal" is learned. So is what is considered to be "right" and "wrong" or, in the case of policing, "good" and "bad." These notions are reinforced by cultural norms that help us to make quick "common sense" interpretations of what we experience throughout our lives. Challenges arise when someone sees or interprets the same experience in a different way: it is at that time that, because of a hegemonic understanding of what is "common sense" and what is not, the new interpretations are marginalized. ● It is important to reiterate that hegemony is consensual, not coerced. Thinking of our example of training children from a young age about their future “work week,” this means that we choose to put our kids into bed early to ensure that they get enough sleep to wake up and arrive at school on time. We choose to call Monday to Friday the “work week” and Saturday and Sunday the “weekend” and we choose to see full-time work as work happening during the weekday. Although we might make some exceptions for work that includes weekend shifts, we usually believe that at some level this schedule is not “normal.” ● Be sure to jot down your responses in your Diversity and Policing Study Notes. - How do you think hegemony works when thinking about diverse groups? - What impact and/ or influence does hegemony have when police officers interact with a diverse community while in uniform? - What impact and /or influence might hegemony have when police officers interact with diverse communities in civilian clothing? - How might the acceptance of diverse communities be influenced by hegemonic ideas? - How do your own common sense understandings of cultural norms influence and/ or impact upon your feelings about the following social groups: - Visible Minorities - LGBTQ2S Communities - Women - Men - Persons with disabilities - Indigenous Peoples ● As you contemplate what hegemony is and how it operates, I would like you to focus on the impact that hegemonic ideologies have on your relationship with diverse communities. I would also like you to consider how these hegemonic ideologies that we ascribe to influence the way that police officers interpret events and experiences in diverse communities. ● Traditional approaches to understanding how we, as individuals, respond to diverse communities often make use of workshop models. Maybe you can recall taking part in some of these over your policing career. Typically, a

vibrant facilitator comes into your workplace to facilitate a discussion about why diversity is important to the organization. Sadly, research in the area of anti-racism workshops has demonstrated for some time that workshops alone cannot produce the organizational change that is desired (Chase, 2010; Earick, 2009; Lindo, 2010). What is needed, theorists suggested, is a dedication to long-term strategies and more intentional discussions. These long-term strategies will be developed in Unit 2: Learning to Hear the “Other” and practiced in Unit 3: Applying a Diversity Lens. Locating the "Self" for Stronger Community Building Take a look at Malcolm Evans (2011) cartoon “What a Cruel Culture.” Be sure to jot down your response to the following questions in your Diversity and Policing Study Notes. - How might hegemony be at play in this cartoon? - Describe what each character’s “common sense” ideologies are regarding how women should be dressed would be. - Describe what your common-sense hegemonic ideologies are regarding how women should dress. - How might your response to #3 influence the way that you - Would address female sex trade workers? - Would address a sexual assault of a woman in the sex trade industry? - Would address a sexual assault of a conservatively dressed female teacher? ● Before we can begin to develop our long-term strategies for working effectively with diverse communities both in and outside of police services, we must first be able to recognize and articulate not only our common sense beliefs (which we have been working on thinking about throughout Lesson 1), but we also need to be able to explain and describe how our own social location (i.e. your web of hegemonic, common sense beliefs based on ideologies learned from early childhood) will influence your interpretations of our experiences. ● Think again about Activity 3 and Malcolm Evan’s (2011) cartoon “What a Cruel Culture.” To what social norms do you imagine each of the women in the cartoon ascribe? What cultural norms allow each to be so secure in the

important when we are hardwired to go “below the line” where our actions are react with defensive while we exist in survival mode. To exist “above the line,” however, allows us to lead in ways that promote creativity, collaboration, innovation and connection – all crucial elements for strong, supportive and efficient community building. For police officers, “living above the line,” then, can become a strong metaphor for intentional or conscious community policing. ● But what does it look like to truly live above the line in policing? ● Being willing to be honest with ourselves about our biases, to recognize and challenge our common sense beliefs, and to learn to recognize the how dominant ideologies and hegemonic practices in society influence the way(s) that we react and interpret situations and experiences of diverse communities are just some ways of living above the line in policing. ● The willingness to live above the line also means being honest about your own biases when you enter into another’s community – especially when the community is not intimately known and the power imbalance, due to present-day hegemonic ideologies, sides in favour of police officers. ● Like police officers, academic researchers interested in developing strategies to support marginalized communities are often considered “outsiders” in the places that they gather their research. They don’t know the communities intimately, or, if they do, their position as “creators of knowledge” holds a level of authority that can make the communities they are working with hesitant to engage fully. Police officers are often in similar situations, arriving on the scene within diverse communities with a badge and gun that provide a clear signal that the power to interpret what happened at the scene, and the power to have their interpretation believed rests primarily in the hands of the officer. It is difficult to deny that a power differential exists between a responding officer and the civilians they are responding to. It is important to understand how the power and privilege inherent in your particular identity is operationalized, or, how what Bourdieu (1986) described as “Cultural Capital” you hold in your role serves to help you to navigate social systems more easily. It is also valuable to recognize how the privilege inherent in your particular social identities (e.g., your race, gender, ethnicity, abilities, sexuality etc.) impact upon your communications with diverse communities. This is an integral teaching for the development of your long-term strategies moving forward. ● For some researchers and, in particular, for those interested in ethnographic studies (i.e., the study of people and cultures), there is a need to balance their own social norms with the social norms of the “other” they are studying. When cultures are so very different, it is very easy to fall into the trap of assuming that what we find to be “common sense” is not so common or sensical in another cultural venue. For researchers in the West, this has meant having to re-think traditional research methods which often aimed to position the researcher as an “objective observer” as they analyzed the cultural practices

of the “other.” Sara Ahmed’s Strange Encounters, Embodied Others in Post-Coloniality (2000) is particularly interesting to consider within this context. Her work makes us re-think the relationship between knowledge and strangers in a way that suggests that knowledge “is bound up with the formation of a community that is, with the formation of a ‘we’ that knows through (rather than again) ‘the stranger’” (p. 55). Most importantly to our conversation, Ahmed (2000) writes, “…the stranger is some-body we know as not knowing, rather than some-body we simply do not know.” Thus, the thought was that although there is much that we did not know about the “other,” one thing we did know from a traditional, Western, ethnographic framework was that the “other” did not know anything. ● It is important to note that much of the criticism like Ahmed’s (2000) was based on the lengthy history of Westerners studying marginalized communities that, based on their research, they hoped to “help” by telling them the “right” way to exist. Little time in these earlier studies was spent using as a starting point (a) that the Western observer/ researcher was also deeply influenced by hegemonic ideologies whose veracity was rarely, if ever, thought about or challenged; and (b) that the “other” had a system of logic that we might not understand because we were not privy to the cultural norms and contexts in which the “other” lived. ● What was needed to rectify this researcher’s tension? One step suggested by Ahmed (2000) was to recognize that we are strangers to the strangers we are analyzing. And if we are strangers, our social norms and values, though “normal” to us, can also be considered abnormal or “strange.” Ahmed (2000) continues her critique, noting that it is insufficient to simply try to position the “Other” as an equal partner in the development of the research project. To do this is to conceal very real power dynamics that exist between the person who is observing and documenting the life of the “Other.” To this, she poses yet another very important question: What do we do “[i]f we cannot overcome the relations of force and authorization implicated in ‘knowing’ itself …” (p. 72). For Ahmed (2000) we must recognize our distance from the “Other” no matter how friendly we may be, and, in honour of that difference, we must be honest about where our starting point is – in short, we must be wiling (and able) to “locate our selves” in relation to the “Other.” ● To “locate the self,” then, is a form of challenging our normalized beliefs or, in other words, this is a process of “decolonizing our minds” or “un-learning our cultural norms.” This step does not allow us to take for granted what we consider “normal” any longer, but, instead, to recognize that our starting point is always going to be biased and impacted upon by the experiences – good and bad, positive and negative – that we have had along the way. ● In your assigned reading for Lesson 1 (Chapter 4 in Research as Resistance: Critical, Indigenous and Anti-Oppressive Approaches (Brown and Strega (Eds), 2005)), the notion of locating the self is very clearly explored by Kathy

not all!) of your life. This involved examining and recognizing dominant, hegemonic ideologies that have shaped your upbringing as well as “locating yourself” by recognizing, exploring and describing the implicit biases you hold. Lesson 1 also included considering what policing would look like if Police Officers did so “above the line” – that is, considering the impact of their policing decisions on the communities they serve both within their unit and in communities when done using a conscious leadership perspective. ● Using Lesson 1 as a backdrop, Lesson 2 will take you one step closer to building intentional, long-term strategies that support diversity and equity within policing (this will be the focus of Unit 3). To do this we will examine three major areas of thought, both of which will have an impact upon (and be impacted by) how you locate yourself in diverse communities: ● We will need to recognize and understand what “Oppression” means – especially in light of the breadth of social identity markers that can be encapsulated in broader discussions of “diversity”; ● We will need to get a clear understanding of what it means to promote a “Culture of Inclusion,” looking specifically at the value understanding diversity can bring to policing; and ● We will need to recognize and describe the importance of “Unpacking the Diversity Umbrella” in order to determine what intentional actions we will need to take to make Unit 3 a reality in policing. Understanding oppression ● https://www.youtube.com/watch?v=eBb5TgOXgNY ● After you have completed the short video, take some time to answer the following questions. Be sure to write your answers to these guiding questions in your Diversity and Policing Study Notes so that you can refer to them in future assignments and discussions! - Where did you see yourself reflected in the race? - What surprised you about the race? - Imagine yourself as one of the characters in the video. - What forces did you witness and/ or experience that would be considered “oppressive”? - What would you have needed to have the race end differently? - How might the “Unequal Opportunity Race” be applied to experiences in policing? ● For many people, events like those encountered in the Unequal Opportunity Race are an everyday aspect of their lives. When they enter the workforce, their experience of normative social and cultural forces that deny them access to opportunities can have a severe negative impact on their ability to navigate and achieve their career aspirations. In instances where your opportunities arise from an unearned association with the dominant group (e.g., your affiliation with a particular racial, ethnic or gendered social identity etc.),

scholars like Peggy McIntosh have coined the term “unearned privilege” (McIntosh, 2012, 2008, 1980). This privilege supports your ability to navigate career opportunities without having to simultaneously battle oppressive forces like economic instability (e.g., for those who were born into families that benefit from living within a higher socio-economic income bracket), racism (e.g., for those who are born with bodies that are perceived as “Black” in an anti-Black society), sexism (e.g., for women who are trying to attain leadership positions in fields that are dominated by men), ability (e.g. for people who have disabilities and who are trying to follow their career path in a world that does not accommodate for differently abled people) etc. In the field of Critical Management Studies (CMS), for example, the notion of unearned privilege is deeply intertwined with hegemonic ideologies and organizational development. More specifically, researchers like Shore et al. (2009), Horvath & Ryan (2003), Hebl & Skorinko (2005), Janssens & Zazoni (2007), Ryan & Haslam (2005) have examined the impact of our unearned social identity (i.e., gender, race, sexuality, ability etc.) and workplace experiences resulting in some very important findings. ● Thinking specifically about the field of policing, and the increased attention to the need to attend to diversity in police services, our opening discussion about the impact of oppression and unearned privileges is particularly important. A number of police services across Canada have embarked on active steps to build more diverse police services to better reflect the diverse communities they serve. ● For many, creating a “Climate and Culture of Inclusion” is the perfect response to addressing obstacles to equitable access to support in police services. But what does it mean to create a “climate and culture of inclusion” in policing? Creating a Climate and Culture of Inclusion ● Creating a “Culture of Inclusion” in policing means learning to use a “Diversity Lens” when doing your work. But to achieve this goal, time must be spent unpacking the “Diversity Umbrella.” - Race - Class - Ability - Gender - Sexuality - Religion - Ethnicity - Age ● The “Diversity Umbrella” is a term that can be used to describe the breadth of diversity or, in the words of Shore et al. (2009), the “dimensions of diversity.” The image above can help you to visualize a number of social identity

● Canadian Police Approve Hijab Headscarf Uniform for Females (Huffington Post, January 25, 2014) ● Hijab Uniform for Edmonton Police Approved (Huffington Post Alberta, December 10, 2013). ● Toronto Police Chief William Blair Talks about Diversity in Policing (November 9, 2010). ● How might the initiatives described in the articles above help to address the oppressive and hegemonic ideologies that have posed as obstacles to the success of police services in diverse communities? Be sure to jot down your responses in your Diversity and Policing Study Notes! ● It is crucial to remember one other detail: when we are thinking about the ensuring that workplaces like police services take care to support various dimensions of diversity – whether collectively or after we have unpacked our diversity backpack – we are speaking about respecting and advocating for our human rights. This is, in fact, the approach to the work of the Ontario Human Rights Commission and the goal of advocating to ensure that services that work with diverse communities take seriously their obligation to protect the human rights of all that they serve. Exploring Human Rights in Ontario What do you know about the Ontario Human Rights Code? For your interest here is a link to the Human Rights Commission: www.ohrc.on.ca/en/ontario-human-rights-code Take your time and complete the Ontario Human Rights Code Quiz http://www.ohrc.on.ca/en/learning/human-rights-101 . Once you have completed the eLearning, answer the following questions. ● How do you think the Ontario Human Rights Code connects to the role of a police officer? ● What human rights challenges do you think a police officer needs to consider in their role? Be sure to record your response in your Diversity and Policing Study Notes so that you can refer back to them in future assignments! In 1962, the Ontario Human Rights Code was the first of its kind to become a provincial legislation. In its earliest form the Ontario Human Rights Code prohibited discrimination on grounds of race, creed, colour, nationality, ancestry or place of origin. Today, in 2016, the Code covers 17 “Protected Grounds ” including the following: 1. Citizenship 2. Race 3. Place of origin 4. Ethnic origin 5. Colour

6. Ancestry 7. Disability 8. Age 9. Creed 10. Sex / pregnancy 11. Gender identity 12. Gender expression 13. Family status 14. Marital status 15. Sexual orientation 16. Receipt of public assistance 17. Record of offence These grounds are protected in 5 “Protected Social Areas.” The protected areas are: ● Accommodation (housing) ● Contracts ● Employment ● Goods, services and facilities ● Membership in unions, trade or professional associations. For police officers the provision of services to diverse communities makes understanding the depth and breadth of the Human Rights Code particularly important. Take a moment to view the YouTube video: Renu Mandhane and her interview on The Agenda , (January 6, 2016). [18 min 15 sec] - What opportunities arise with the Ontario Human Rights Code protecting diverse citizens on 17 different grounds in 5 protected areas? - What challenges might arise with the breadth of human rights that are covered by the code? - What impact does the breadth of the OHRC have on the climate and culture of policing? - In what ways might police services work with the OHRC to ensure that the human rights of all those protected by the Human Rights Code are best supported? - What tensions exist within the work being done with the OHRC and police services? The Ontario Human Rights Commission was established to prevent discrimination and to promote human rights in Ontario. In doing this they have built a website that contains a wealth of information to support the promotion of this work. One important, yet often overlooked, aspect of the site is the inclusion of a glossary of terms (for your interest here is a link to the glossary www.ohrc.on.ca/en/teaching-human-rights-ontario-guide-ontario-schools/appendix-1-glo ssary-human-rights-terms ). This is particularly useful when building our knowledge around diversity and equity in a course like ours because it can ensure that as you

Readings: - Canadian Institute of Diversity and Inclusion. (2014). Locking in Your Leadership: Developing the Ironclad Business Case for D & I. Available at: - https://ccdi.ca/media/1076/20140120-ccdi-report-business-case.pdf - McIntosh, P. (1980). White Privilege: Unpacking the Invisible Knapsack. - McMurtry & Curling. (2008). The-Roots-of-Youth-Violence-vol.-2-Executive-Summary-2008.pdf Ontario Government. (pp. 1-31). - Laws, J. (n.d.). Durham Regional Police Service (DRPS) 2012-2015 Diversity Strategic Plan .(Now the 2020 - 2022 Plan) - McMurtry & Curling. (2008). The Roots of Youth Violence Report, Executive Summary . Ontario Government. (pp. 32-44). Learning Outcomes: Lesson 3: - Identify and explain how discrimination operates within Police services and describe the impact of this on their work with diverse communities - Identify and illustrate how discrimination operates in diverse communities and describe the impact of this on policing - Recognize and synthesize the impact of intersectional approaches to community support and describe the importance of intersecting social locations on their work as police officers - Develop and critically assess strategies for becoming an ally to diverse communities (i.e., “policing in diverse community” vs. “policing diverse communities) - Hypothesize about effective steps that can help Police services develop stronger relationships between themselves and the diverse communities they serve Lesson 4: - Compare and contrast diversity strategies in policing with the root causes of oppression and discrimination in Canada - Compare and contrast diversity strategies in policing with the needs articulated by diverse community members - Identify and critique effective inclusion strategies in policing and predict the impact of these on diverse communities both within and outside of police services

- Recognize and describe the context in which diversity and equity strategies in policing are created - Review, analyze and critique your Business Case for Diversity - Identify risk factors and roots of violence among young as reported in the Roots of Youth Violence Report. Lesson 3: ● In Unit 1 (Lessons 1 and 2) we focused on exploring your individual and/ or personal beliefs about diversity and equity with a particular aim to consider what the impact of those might be for you in your role as a police officer. ● ● For Unit 2 (Lesson 3 and 4) we will shift our focus from “Knowing the Self” (Unit 1) to “Learning to Hear the ‘Other’” (Unit 2). The activities in each of these units will help to prepare you to practice the skills you will be developing in Unit 3 when you will be asked to try “Applying a Diversity Lens” through the examination, assessment and application of scenarios that allow us to test out what we have discussed in a safe learning environment. Becoming adept at diversity work in any field takes time, practice and dedication and each of the steps we are taking together are crucial in understanding the elements of building long-term strategies in diversity and policing. ● Before we jump into Lesson 3, I would like to acknowledge a reality that is arising rapidly within the field of diversity and equity. Marginalized communities who recognize that their experiences of systemic discrimination do not adhere to geographical boundaries have begun to work collaboratively to better their circumstances across the globe. This reality is no less true in Canada where young Indigenous and Black leaders, for example, have devoted their time and pulled together their resources to speak clearly and explicitly about what their oppressive circumstances look like and the long-term impact that these experiences are having. Idle No More and Black Lives Matter movements, hunger strikes, occupations and protests have graced the pages of newspapers and social media feeds across North America indicating that civil unrest must be addressed in new and more effective ways. Despite our personal sentiments about any of these movements, the reality remains that police officers are being called in to manage these situations in the best ways that they know how. For this reason alone, taking the time to think critically and honestly about the tensions that arise both personally and professionally while police officers do this work is imperative to police officers doing their work well. Developing new strategies and approaches to working with diverse communities also requires doing the independent work of figuring out how our diverse communities have arrived at a place where their cries for justice have reached such intense heights.

Be sure to record your responses in your Diversity and Policing Study Notes so that you can refer to them in future assignments and discussions! In Dr. Dawn Bennett-Alexander’s Ted X Talk, “Practical Diversity: Taking Inclusion from Theory to Practice,” Dr. Bennett-Alexander describes “Rosetta Moments,” explaining that there are definitive moments in each of our lives when we behave in ways that do not reflect the vision we have of who we are and what we are about. When we act in ways that are totally at odds with our vision of self we often feel upset, ashamed, and embarrassed – sometimes, we feel so embarrassed that we try to run away and pretend that these were not our actions! But Dr. Bennet-Alexander reminds us that we all do this not only in our personal life, but in our professional lives as well. When thinking specifically about our place of employment, Dr. Bennet-Alexander points to the mission and vision of our organization, noting that oftentimes discussions of diversity and equity are embedded in these theoretically strategic places even if they are not applied in practical ways in our day-to-day practices. Dr. Bennet-Alexander draws on Section 7 of the 1964 Civil Rights Act which prohibits discrimination in the workplace on the basis of race, colour, religion, gender, national origin, age, disabilities, genetics and to some extent to sexual orientation and gender identity, explaining that from her vantage point as a lawyer and business law professor many of the cases she has reviewed were unnecessary workplace violation that could easily have been avoided. In a Canadian context, similar employment anti-discrimination policies also exist, calling on the Ontario Human Rights Code examined and explored in Lesson 2 as the starting point for this work. And yet, despite the differences in the legal histories of American and Canadian employment law (and here is where the “borrowing” can begin for Lesson 3!), Dr. Bennett-Alexander’s Practical Diversity strategies serve as a cohesive starting point for us too. Practical Diversity, Dr. Bennett-Alexander explains, relies on 3 principles: ● Figure out what your messages are that may pose a problem in a workplace that encourages diversity and equity and deal with them. ● Stop being judgmental and remember that “different from “does not necessarily mean “lesser than.” ● Do what your parents told you to do: Use the “ Golden Rule ”(linked here for your interest) and treat other people as you would like to

be treated (i.e., be kind, respectful, and compassionate in all that you do at work). These very simple ways of supporting diversity within the police services workplace as well as when police officers take on their role in diverse communities are important bridge-building activities as we work in communities who are not trusting of our motivations, desires and missions. Moreover, this practical approach harkens back to our work in Lesson 1 when we discussed, recognized, and explored our own “Implicit Biases.” Dr. Bennett-Alexander provides us with insights into the ways that we get distinct messages about how we can and/ or should treat people who are different. This is directly linked to her story of Rosetta (and, her consequent “Rosetta Moments” theory). It is important to remember that these messages of how we can act with people who are different from us are based on what we have seen about people who are classed, raced, ethnic others, religious others, gendered etc. These ideas are internalized and acted upon in very serious ways. If one was a police officer, this would have a great impact on what your work looks like in diverse communities. Take a moment to consider what you think the particular impact may be on a police officer policing in diverse communities and in regards to your response to diversifying police services. Consider the following guiding questions to help you make this connection. Free write your responses to each – this means don’t edit or revise your writing, just take some time to continue each sentence. There are no right or wrong answers, so allow yourself to truly write what comes to mind first: ● When I think about diversity in the workplace I think about… ● When I think about diversity in policing I think about… ● When I think about issues of promotion and retention of diverse police officers I think about… ● Discrimination within policing can look like… ● Challenges of implementing diversity initiatives in the police force look like… ● The benefits of promoting a culture of inclusion in policing can be… Be sure to record your responses in your Diversity and Policing Study Notes so that you can refer to them in future assignments and discussions!