Chapter 5: Diversity, Equity, and Inclusion in Early Childhood Education

Overview

This chapter serves as an introductory exploration into diversity, equity, and inclusion, and highlighting their fundamental role in a teacher’s educational journey. We will define and examine diversity , [ GL] equity , and [ GL] inclusion education encompass a spectrum of educational methods aimed at addressing different aspects of diversity, equity, and inclusion (Derman-Sparks et al., 2023). Understanding and implementing these concepts are essential in early childhood education as they foster a nurturing and inclusive learning environment. This environment ensures that every child feels valued, respected, and supported in their unique growth and development journey. Developing a deeper understanding of these concepts will provide us with insight and awareness to engage in critical reflection on our teaching practices and the early learning systems we are part of, fostering a more impactful and meaningful approach. With an increased understanding of how these concepts shape our professional growth and impact our education system, we can become anti-bias, anti-racist, and culturally responsive educators. Anti-bias, anti-racist and culturally responsive approaches are approaches that are included under the umbrella of diversity, equity and inclusion education (Derman-Sparks et al., 2023). Achieving anti-bias and anti-racist goals necessitates a dedication to continuous adult growth and learning. Breaking down barriers and improving practices requires intentional learning and action such as listening to other teachers, families and community perspectives which may be very different from our own. Staying current in the use of teaching practices that promote equity and inclusion is a professional commitment required of all early childhood teachers.

Terminology found throughout this chapter will be from National Association of the Education of Young Children (NAEYC), Advancing Equity in Early Childhood Education position statement (2019). The statement was developed and reviewed through a collaborative effort of a diverse group of experts in early childhood education and diversity, equity and inclusion from across the nation. This comprehensive position statement emphasized the integral role that early childhood educators have in supporting children’s cultural identity development and ensuring they have access to equitable learning experiences in early learning settings. This position statement details a multifaceted approach to diversity, equity and inclusion providing specific recommendations for people working at various programs involving early childhood education. Key terms, concepts and recommendations, in this chapter, will come from this position statement.

 

5.1 Diversity

Figure 5.1

Boy Playing on Slide in Playground

As teachers, we have the incredible responsibility and honor of teaching and caring for children in our classrooms and building intentional relationships with their families. Early childhood is a time where children are learning their numbers and letters. It is also a time when children are developing their own personal identities and learning about social identities, which are influenced by the cultural beliefs and values of their family, of their classrooms and of society.

Diversity is defined by the NAEYC as:

A variation among individuals, as well as within and across groups of individuals, in terms of their backgrounds and lived experiences. These experiences are related to social identities, including race, ethnicity, language, sexual orientation, gender identity and expression, social and economic status, religion, ability status, and country of origin. (2019, p. 17)

Diversity is the differences among people and is a term that refers to all people and not just to some people (Derman-Sparks et al., 2023).

The essence of this definition of diversity shifts our focus from merely acknowledging differences to recognizing the significance these differences have had on shaping individuals’ experiences. In this section, we will learn that diversity is not just appreciating and acknowledging differences, it is actively reflecting on our own experiences and identities and how they influence and impact how we are teaching. This definition specifically highlights the experiences that people have based on differences. In this chapter, the variations among individuals are depicted as social identities. Social identities refer to categories that have been socially constructed. This term, socially constructed, means that these categories were established by societal norms, beliefs, and practices rather than being inherent or naturally occurring. Importantly, these socially constructed categories carry significant implications for individuals’ lives, influencing their opportunities, experiences, and interactions within society (Sensoy & DiAngelo, 2017). Understanding social construction is important because it allows us to recognize that many aspects of our social reality are not fixed or objective but are instead influenced by historical, cultural, and societal factors. Social construction highlights the power dynamics and inequalities inherent in social systems and emphasizes the importance of critically examining and challenging dominant narratives and structures to promote social justice and equity (Sensoy & DiAngelo, 2017).

Below are beginning definitions of the social identity groups listed in the definition.

Race is a social-political construct that categorizes and ranks groups of human beings on the basis of skin color and other physical features (NAEYC, 2019).

Ethnicity refers to “people bound by a common language, culture and spiritual traditions, and/or ancestry” (Sensoy & DiAngelo, 2017, p. 45).

Sex is the biological or genetic markers that distinguish male and female bodies and refers to one’s genitals, body structure and is assigned at birth (Sensoy & DiAngelo, 2017).

Gender is the assigned sex given at birth that has prescribed roles and behaviors and expectations; gender identity is the development of one’s self as a male or female in relations to others; and gender expression is the gender that a person presents to the world (Sensoy & DiAngelo, 2017).

Sexual Orientation is whom a person is sexually attracted to (Derman-Sparks et al., 2020).

Social and Economic Status refers to the financial and social conditions of a person which determines their access to the institutions and resources of society (Derman-Sparks et al, 2020).

Religion is a faith and worship into a particular system of beliefs.

Ability Status includes the ability that children have to do something and acknowledge disabilities including a physical, cognitive, emotional, or neruo-divergent challenge that impacts a person’s abilities in some areas of daily living and learning (Derman-Sparks et al., 2020; NAEYC, 2019).

These are just the primary social identities or the social groups. We could include language, citizenship/nationality and family structure as well. The social groups we are born into or become a part of later in life are shaped by social interactions, cultural norms, and societal structures. They influence how individuals are perceived by others and how they navigate social relationships and systems. These categories are constructed through social interactions, institutions, and systems, shaping individuals’ perceptions of themselves and others based on characteristics such as race, ethnicity, gender, sexuality, class, religion, and nationality. Social identities have played a significant role in shaping individuals’ experiences, opportunities, and access to resources within society (Sensoy & DiAngelo, 2017).

Social identity categories have been created and perpetuated by society and have been influenced by various factors such as culture, history, politics, and social norms (Sensoy & DiAngelo, 2017). While individuals may have agency in how they identify within these categories, the creation and reinforcement of social identity categories primarily occur within broader societal contexts (Sensoy & DiAngelo, 2017). Furthermore, we learn what a group is by also learning about what it is not (Sensoy & DiAngelo, 2017). Therefore, historically many of these categories have been considered binary. For instance, individuals were often categorized as either male or female, or as either white or a person of color. However, we now understand that this is an oversimplification. These social categories are not binary; they exist along spectrums. For example, gender identity can vary along a continuum throughout one’s life, and race, as a social construct, is subject to changes in societal usage and individual interpretation over time.We have children who identify as bi-racial and embrace multiple social groups. It is crucial to recognize that these categories are nuanced and have sometimes been used in ways that stigmatize rather than fostering positive connections with one’s identity.

A note to reflect on is the differences between social identities and personal identities. Personal identities are the unique characteristics, traits, experiences, and attributes that define an individual as a unique person (Derman-Sparks et al, 2020). These aspects of identity are deeply personal and can include factors such as personality traits, talents, interests, values, beliefs, and life experiences. Personal identities are shaped by individual experiences, choices, and self-perceptions. They contribute to an individual’s sense of self and personal identity, influencing how they see themselves and how they see and navigate the world around them. You may have learned about personal identities in our children’s development chapter.

When we focus on personal identities it can oversimplify the impact of social identities. We need to recognize the complexity and diversity of individual identities while also acknowledging the systemic barriers and inequalities that exist based on social group membership. By valuing and respecting individuals’ personal identities while also challenging societal norms and prejudices associated with social identities, we can work towards creating a more just and equitable classroom and society for all.

5.1.1 Culture & the Cycle of Socialization

Culture plays a central role in shaping individuals’ social identities by providing frameworks for understanding, interpreting, and expressing identity within the context of broader societal and cultural norms. Culture is closely connected to social identities as it plays a significant role in shaping how individuals perceive themselves and are perceived by others within society.

Culture is the experiences, language, values and beliefs that people share at a given time and place. Our cultural ways of being can be as simple and visible as what we have learned to like to eat; what we don’t like to eat; the words we use, language we speak; how we dress; and what music we like to listen to. Culture is also complex and invisible. It is the deeply held beliefs and values we have that influence the daily decisions we make. These beliefs can be about what eye contact should look like; touching; relationships with our elders; the way we raise our children; and what role families should play in our lives. There is a lot under the surface that we have learned, and we don’t see or are aware of and those cultural ways of being become automatic.

Ultimately culture shapes and frames how we understand, view, and interact with the world around us and what we learn depends on what cultural and social groups we belong to. Culture acts as a lens through which we understand and make sense of our surroundings. Our cultural backgrounds, including the social groups we belong to, shape our perspectives, beliefs, values, and behaviors. What we learn, how we learn it, and what knowledge is considered important or relevant are all influenced by the cultural and social contexts in which we exist. In essence, our cultural and social identities play a crucial role in shaping our worldview and guiding our experiences and interactions within society. For example, it is possible to learn a new culture by moving to a new country or area, by a change in our economic status, or by having a disability. We all belong to many cultural and social groups. When we have similar culture with others, we usually get along better with or feel more comfortable with them (Derman-Sparks et al., 2020).

We are socialized into cultural ways of knowing and acting based on the various cultural and social identity groups we are a part of. This means that we learn and adopt specific cultural norms, values, and behaviors based on the cultural and social groups we belong to. These norms and behaviors are ingrained through socialization processes that occur within society. This process is deeply rooted within social systems and structures, shaping our identities and perspectives in profound ways (Harro, 2018).

Socialization is the process where we internalize the cultural norms and ideologies of society that we have learned through the institutions we interact with i.e. education, church, peers, family, laws, media, business etc. Harro (2018) notes that based on each of our social identities, we learn how to:

• Think about ourselves and others
• How to interact with others
• Understand what is expected of us based on a specific set of social identities we were born into
• Know what the consequences are, if we deviate from what is expected of us

What is important to understand is that these social identities that we have been assigned to, born into, or become a part of later in life predisposes us into unequal roles (Sensoy & DiAngelo, 2017). Then we are socialized into these roles both subtly and overtly by our family and various institutions, including teachers, schools, media, religious institutions, and workplaces. These roles are enforced through systematic training that dictates the “appropriate and acceptable ways to be” within that identity, as outlined by Harro (2018).

In the U.S. the appropriate and acceptable ways to be have come from the dominant social groups. The dominant social groups are men, white people, able-bodied neurotypical people, middle to upper class people, cisgendered, heterosexuals, English speaking and middle-aged people. Subordinate or marginalized groups are women; people of color specifically historically racially oppressed groups; gay, lesbian, bisexual, transgender people; people with a disability; seniors and youth; and people living in poverty. Understanding the socialization process and our connection with various groups will enhance our understanding of the values and beliefs we have internalized, as well as our perceptions of groups to which we do not belong.

Through culture, we acquire knowledge of and ideas about social identities and their implications. In the context of early childhood education, NAEYC’s Advancing Equity definition acknowledges the impact of these categorizations and connection to dominant social identities and how we have been and are socialized. NAEYC diversity definition underscores that terms like “diverse” and “diversity” are sometimes used as substitutes for non-White, a usage rejected by NAEYC. This rejection challenges the notion that Whiteness represents the norm against which diversity is measured (NAEYC, 2019, p.17). This specific clarification serves as a reminder of the social construction of race and other social identities, as well as the meanings attributed to them by their creators, the dominant social groups. It also highlights the harm inflicted upon individuals who do not belong to the dominant social groups and the cultural rules that those who may belong must follow.

In early childhood, for some children the sex and gender roles that are expected of them is not what they identify with and how they want to express themselves. However, through the cycle of socialization, other children, families, teachers, and schools, enforce specific roles on children (Derman-Sparks et al., 2020). An example of the socialization process and how it creates exclusion can be demonstrated when we examine biological sex, gender identity and expression before and immediately after a child is born. When someone is expecting a child, they are often asked about the baby’s sex, whether it will be a boy or a girl. Based on this information, people may begin to think about names typically associated with boys or girls, as well as consider which toys and clothes are appropriate. Before the baby is born they are already categorized. After the baby is born, interactions with the child often involve conscious or unconscious expectations regarding their gender identity, behavior and appearance. For instance, girls may be encouraged to speak softly and avoid physical play, while being complimented on their appearance in dresses. Conversely, boys may be discouraged from crying and encouraged to demonstrate physical and emotional strength. While for some children, their sex assignment aligns with their gender identity and expression preferences for others that may not be the case. Therefore the cycle of socialization can enforce cultural norms that do not allow the child to fully express themselves.

Our cultural norms and values and ways of being have already been established. These can be where we expect a child to look us in the eyes when we speak or expecting a child to eat with utensils and not with their hands. These rules, roles, assumptions were created by the dominant groups and marginalized or subordinate groups were essentially exploited, disenfranchised, and discriminated against if they did follow them (Harro, 2018). Through this cycle, society has normalized the dominant groups’ cultural values, beliefs, and ways of being at the expense of the subordinate groups. This leads to implicit and explicit biases regarding other social identity groups, which we will explore further to understand its influence on our interactions and expectations of children and families. A note to remember here is personal identities may sometimes conflict with social identities, creating internal tension or discomfort for individuals. At times there can be conflict between personal and social identities. Knowing this can navigate our sense of self fostering greater self-awareness and authenticity without minimizing the impact of societal expectations.

5.1.2 Bias

When reflecting on diversity and culture, along with our socialization into the social groups we are part of and learning about those that we are not a part of, an integral aspect of our work with children and families, we must begin to address bias. We will define bias as the attitudes that favor one group over another (NAEYC, 2019). Blindspots are hidden biases that are bits of knowledge about social groups (Banaji & Greenwald, 2013). This information becomes stored in our brains because we receive messages frequently from our cultural environments about others who are not part of our social groups (Banaji & Greenwald, 2013; Sensoy & DiAngelo, 2017). Biases are inherent in all of us, acquired through our cultural upbringing and the process of socialization. Once embedded in our consciousness, these hidden biases can shape our interactions with members of specific social groups, yet we may remain unaware of their impact. Explicit biases are conscious, biases that we are openly aware of, beliefs and stereotypes that influence one’s understanding, actions, and decisions; implicit bias affects one’s understanding, actions, and decision but in an unconscious, not aware of, manner (NAEYC, 2019).

Explicit biases (bias we know we have) can perpetuate negative stereotypes and prejudices about certain social groups. An example of explicit bias in the classroom may happen when we openly expect children from specific racial groups to be good at sports or be quiet and shy. Implicit biases (biases we don’t know we have) are automatic and will influence perceptions, judgments, and behaviors in subtle ways, even when individuals consciously work toward being unbiased. An example of this is when we may tell a girl that they look pretty today in their new dress when we teach that dresses are not just for girls. Or when we are surprised when a child who does not speak English is able to write their name in English because we thought if you can’t speak English it will be hard to write in English. Implicit biases may be unconscious to the offender but are often obvious to the victim and may have deep and lasting effects (Iruka et al., 2020).

Implicit biases can contribute to disparities in access to resources, opportunities, and services across different social groups. This can perpetuate existing inequalities and widen the gap between different social and cultural groups. An example of systemic or institutionalized bias (implicit bias that is ingrained in the institution) in the classroom may be where the lead teachers and supervisors are white, but the assistants and support staff are people of color or English language learners. Another way that systemic bias can present itself in our classrooms would be when all but one or two books have illustrations with only white children and families in them.

Later in this chapter we will learn more about how implicit biases can lead to discriminatory actions or decisions in early childhood based on factors such as race, gender, age, or other social identities. This can result in unequal treatment for certain children or groups (Gillam, 2005). We will also examine how implicit biases can limit opportunities for advancement, growth, and success for children who are perceived as different or outside the dominant social groups. This can impact educational attainment, and overall well-being (Milner, 2012).

We must remember that these biases are learned from messages we receive about others from our own cultural environments through the cycle of socialization. Therefore we also have the potential to unlearn them once we know we have them. One way we can do that is by using an anti-bias approach, we will talk more about this later in the chapter.

5.1.3 Oppression and Privilege

When we reflect on which groups we belong to and learn more about ourselves and others through the cycle of socialization, we also begin to recognize how we may develop biases that influence how we interact and engage with others. Prejudice is prejudgements towards people from other social groups that we do not belong to and discrimination are actions that are based on prejudices we have (Sensoy & DiAngelo, 2017). Bias, prejudices and discrimination left unchecked has led to privilege and oppression.

We will experience privilege and oppression based on the social identity groups we belong to. Privilege is the unearned advantages that result from being a member of a dominant social identity group (Sensoy & DiAngelo, 2017). This type of privilege is deeply embedded, and it is often invisible to those who experience it without ongoing deep self-reflection about diversity and equity. An example of this privilege can be the language we use in our programs. If your program is an English-speaking program, and if you speak English it will be easier for you to communicate. Because of your ability to speak English you have access to resources and services that others who do not speak it do not have access to. If you do not speak English and there are no other languages spoken in the program, then you may struggle with communicating with others.

Oppression is the systematic and prolonged mistreatment of a group of people that results from systemic bias based on their social identity groups (Sensoy & DiAngelo, 2017). For example, ableism is a systemic form of oppression deeply embedded in society that devalues disabilities through structures that are based on implicit assumptions about standards of physical, intellectual, and emotional normalcy (Derman-Sparks et al., 2020). If we are an able-bodied person, we might not think about making sure our classroom is set up for a child who uses a wheelchair, or a family member who uses a scooter. It may be harder to find tables for children that allow a wheelchair to slide under. If you do find one they may be more expensive. When we have not experienced the challenges of a person with a physical disability, the changes needed to adjust our classroom do not come to us as quickly. They come to us when we have to make those changes because we have a child or family member who uses a wheelchair or scooter.

This is not to say that those of us who have privilege have never experienced challenges and those of us who have been oppressed have not experienced advantages. When we become more aware of the biases we have and the privileges and systemic oppressions we have experienced, we can better understand the inherent systemic oppression and privileges built into our system that are automatic. Increased awareness allows for a deeper understanding of the systems that perpetuate both oppression and privilege within society. As we recognize these dynamics in our own experiences and empathize with others facing similar situations, we can actively resist and adapt our teaching approaches to better address privileges and oppressions in our classrooms and education system.

The establishment of the first public school in the United States reflected the values and norms of the dominant group at the time. They were created by white colonizers to assimilate and acculturate early European settler/immigrant populations and indigenous children (Sykes & Ostendorf, 2022). Our earlier education system also prohibited by law educating enslaved or free Black people. We have inherited an education system that had a narrow focus on what education should be. As early childhood educators we have been tasked with preparing or supporting early learners for the public school system. If we take the responsibility to learn about and become more aware and conscious of whose norms and values we have learned, internalized, and in turn are teaching from in our own classrooms we can begin to reflect on the changes we need to make. When we reflect, assess, and re-evaluate and change how we teach children we can be anti-bias and anti-oppression of any kind. In order to be culturally responsive, we have to know what cultural values and beliefs we have and are teaching from. Again, diversity is not just appreciating and acknowledging differences, it is actively reflecting on our own experiences and identities and how they influence and impact how we are teaching.

5.1.4 NAEYC Advancing Equity Recommendation

Throughout this chapter, we will be drawing upon the Advancing Equity in Early Childhood Education (2019) statement recommendations for actionable steps and measures we can implement as we delve into the topics of diversity, equity, and inclusion.

Now with this deeper knowledge of what diversity really means, the first recommendation from the Advancing Equity in Early Childhood Education statement (NAEYC, 2019), we are asked to examine the impact and the influence of diversity on who we are as teachers and what and how we teach. The first recommendation suggests that we have to recognize that we all hold some type of bias based on our personal background and experiences and socialization. We need to “identify where our varied social identities have provided strengths and understandings based on your experiences of both injustices and privilege” (p. 6). Knowing which values, beliefs, and the cultural norms we hold that influence our teaching will help us begin to reflect on the impact we have on children and families that do not have the same values and beliefs. It is not only necessary to identify our biases but also to be anti-bias where we are also actively fighting bias.

As we deepen our understanding of diversity, let’s reflect on this first recommendation (NAEYC, 2019). It urges us to explore how diversity shapes our identities as educators and influences our teaching methods. Developing awareness and understanding of our own cultural backgrounds, personal beliefs, values, and biases is essential. This entails reflecting on our lived experiences through the lens of our social identities (NAEYC, 2019). As teachers of young children, how we teach is inherently influenced by our cultural perspectives and beliefs, which we have acquired through the process of socialization. Along this journey, we have internalized biases and experienced both privilege and oppression based on our social identities. To truly grasp the impact of diversity on our teaching practices, we must engage in introspective work to examine our personal and social identity development.

5.2 Equity

Figure 5.2

Equity Word Cloud

When biases and systemic oppression go unexamined or unchecked it leads to harmful and discriminatory experiences for children from marginalized groups (Gilliam, 2005; Perszyk et al., 2019). Oppression and privilege are an example of how bias can become systemic and harm groups of people. Equity goes beyond “fairness” and provides us with a framework to understand the impact of our biases and oppression on children and families and how we can address them. If diversity is actively reflecting on our own experiences and identities and how they influence and impact how we are teaching, equity involves transforming the education system itself.

The Advancing Equity in Early Childhood Education statement defines equity as “the state that would be achieved if individuals fared the same way in society regardless of race, gender, class, language, disability, or any other social or cultural characteristic” (NAEYC, 2019, p. 17). If we have been socialized into unequal roles based on our social identity groups, then we are not truly equal. Attempting to treat everyone the same is essentially not fair. We cannot have equality and fairness until we have equity where children have similar access to resources to support their learning, growth, and development. Giving everyone the same thing when they are starting from different places would not be equitable.

5.2.1 Structural Inequities

The U.S. has always had diverse social and cultural groups. This wonderful and rich growth in diversity continues today. According to the Children’s Defense Fund’s “The State of America’s Children” 2020 report, 73.4 million children lived in the U.S. in 2018. The report’s statistics show that 50 percent were children of color: 14 percent were Black; 26 percent were Hispanic; 5 percent were Asian/Native Hawaiian/Other Pacific Islander; and <1 percent were American Indian/Alaska Native.

However, we have a lot of structural inequity in our country. Structural inequity is systematic and institutionalized disparities in opportunities, resources, and outcomes that are embedded in our institutions and systems. Structural inequity has become part of our education system and is rooted in the policies, practices, and norms of institutions, creating patterns of advantage or disadvantage for certain groups. Poverty is one of the biggest threats to children’s healthy development. According to the U.S. Census, the child poverty rate more than doubled, from 5.2 percent in 2021 to 12.4 percent in 2022 (Shrider & Creamer, 2023). More children of color have been disproportionately poor, and if we look at income based on a family’s race we can see this disparity even further: $88,200 was the median income for white families with children compared with $40,100 for Black and $46,400 for Hispanic families in 2017 (Children’s Defense Fund, 2020). Equity would be ensuring that people doing similar jobs regardless of race or ethnicity will get paid the same amount.

5.2.2 Race and Racism in Early Childhood Education

To help us better understand equity and structural inequities, we will specifically examine race and what racism looks like in early childhood education. The Advancing Equity in Early Childhood Education statement (NAEYC, 2019) defines race as a social-political construct that categorizes and ranks groups of human beings on the basis of skin color and other physical features. Race does not have a biological basis, and it has significantly influenced societal structures and experiences. As we learned earlier from the definition of diversity and from the cycle of socialization, race is a social identity that confers privilege to one racial group and discriminates against others that are not part of that racial group. Racism is defined as a belief that some races are superior or inferior to others and it operates at a systemic level through deeply embedded structural and institutional policies that have favored Whiteness at the expense of other groups (NAEYC, 2019). Ultimately, racism is a powerful collection of racist policies that lead to racial inequity and are substantiated by racist ideas (Kendi, 2019).

We must also remember that race was a construct that was socially created. The concept of race was historically created through social, economic, and political factors. The term “race” emerged during periods of European colonial expansion, particularly during the 17th century (Braveman & Parker Dominguez, 2021), when colonizers encountered diverse populations and that led them to categorize people based on perceived physical and cultural differences.

Throughout the history of public and early childhood education children have been discriminated against because of their race. Children of enslaved people were not allowed to attend schools and indigenous children were removed from their homes and sent to boarding schools. Not all children were starting with the same resources or supports and because of historical bias and oppression that exist in our institutions even today. Earlier we reflected on bias, privilege and oppression. We can see bias and oppression when we look at the data on preschool expulsion and suspension rates. Researchers have confirmed that teacher’s implicit biases about a child’s race contribute to systemic oppression. In his initial study, Gilliam (2005) found that expulsion and suspension rates are higher for Black children in preschool programs than in K-12 schools. This continues to be seen in current data as well. The U.S. Department of Justice and the U.S. Department of Education (2014) confirmed that these rates were disproportionately high for Black children where Black children only make up 18% of preschool enrollment, but 48% of preschool children suspended more than once. Gilliam (2005) and Kunesh and Noltemeyer (2019) found that race and implicit bias seem to be contributing factors to the higher expulsion and suspension rates for Black and brown children, specifically boys.

It’s important to note that the idea of race is not based on biological or genetic differences but rather on socially constructed ideas about categorization (American Medical Association, 2020). Racial differences became embedded in political and legal systems, shaping policies on slavery, segregation, and discrimination. Laws were enacted to institutionalize racial hierarchies and maintain social control. Now and over time, the concept of race is ingrained in social norms and structures. It has been perpetuated through cultural beliefs, education, and social institutions. Inequity that exists because of race and racism are things that we can actively fight against.

We also should be thinking about how our identities intersect. Intersectionality is a concept developed by Kimberlé Crenshaw, a critical race theorist and scholar, to describe how various social identities intersect and overlap, creating unique experiences of discrimination and privilege for individuals who hold multiple marginalized identities (Crenshaw, 1989).

By examining the influences of various social identities, such as race, gender, class, and sexuality, we gain insight into how complex and mutually reinforcing social inequalities can be.

5.2.3 Achievement and Opportunity

All children can achieve. All children have the capacity to learn and develop to their fullest potential when they have the opportunities to do so. Due to individual and structural bias not all children are given the same opportunities to succeed. Milner (2012) identified this as an opportunity gap. It is important for us to understand this distinction. Structural inequities adversely impact BIPOC children; it is not something inherently in them or related to their ability and capacity to learn. Again, all children will achieve if the opportunity to do so exists or is given to them. As teachers we have to be creating those opportunities.

The fourth recommendation in the Advancing Equity in Early Childhood Education statement reminds us that we as teachers need to look deeper at our own expectations, practices, and curriculums especially when outcomes vary significantly by social identities (NAEYC, 2019). Authentic observations and assessments can assist teachers in identifying aspects of their work that could be adjusted to create more equitable learning experiences, and family support. For example, if a child speaks another language and is learning English, you may have an interpreter who fluently speaks the child’s language to help you assess the child’s learning. Teachers need to see each child as a capable learner and develop culturally responsive curriculum and individualized learning experiences to create opportunities for growth and development based on who the child is and not who we are. We have a responsibility to set the stage so that all children have opportunities to learn, grow and develop to their fullest potential.

We have learned and inherited our biases about race, socio-economic class, sexual orientation, gender expression and identity, ability and disability, language, national origin, indigenous heritage, religion, and other identities. Ongoing critical reflection on our biases and our social and cultural context and how we may be contributing to systemic inequities is necessary for achieving better outcomes for all children, especially for those who are from historically and systemically, marginalized, and oppressed groups.

5.2.4 Advancing Equity Recommendation for Everyone

Inequities, unfair advantages (privilege) and disadvantages (discrimination and oppression), are built into our systems, they are structural. The Advancing Equity in Early Childhood Education statement’s fourth recommendation tasks us to acknowledge and seek to understand these structural inequities and their impact over time (NAEYC, 2019). As teachers we have to be sure that we do not place blame or fault on a child or family’s character or abilities. Because of historical and current systemic structural inequities based on social identity groups, children from marginalized groups have been and are disproportionately impacted. Every single child has the potential to learn, thrive and be successful in life.

5.3 Inclusion

The study of inclusion involves how we can intentionally create equitable learning opportunities into our teaching, curriculum, and programs with a commitment to continuous learning. Inclusive teaching strategies engage each child and ensure they feel like they belong and are able to participate in the learning experiences with the rest of the group. It is important to understand the meaning of diversity and equity as we think about inclusion. These concepts intersect with each other. While diversity and equity are necessary components to understand and apply to our practice, inclusion requires intentional efforts to actively engage with diversity and plan for equity in educational practices, policies, and environments. In other words, inclusion involves taking deliberate actions to ensure that all children, regardless of their backgrounds or identities, feel welcomed, valued, and supported in early childhood settings.

5.3.1 Acknowledge, Discuss, and Plan

Creating welcoming and inclusive classrooms requires educators to put forth an ongoing effort. When we understand the meaning of diversity and equity within early childhood education, we will naturally feel more at ease discussing with children the differences they observe and taking actionable steps to address them (Derman-Sparks et al., 2020). Children notice differences whether it be race, language, ability, family structure, etc. and they ask questions about it (Sullivan et al., 2021). If we don’t acknowledge a child’s observation in a positive way, then it gives them the impression that the difference is a problem or something we can’t or shouldn’t talk about and may be something negative.

Reflect on the following steps when a child sees something that is different in another child or their family.

1. Don’t ignore it. Our initial acknowledgement can be a simple positive affirming statement. For example, a child may ask why their friend has two dad’s and no mom’s. A simple positive acknowledgment of this observation is to affirm that the child does have two dads and how wonderful that it is that there are so many different kinds of families.
2. Continue the discussion. We can continue the discussion by sharing family pictures and using open ended questions and examples that validate and affirm the differences we see in families and foster an environment of acceptance. If we feel uneasy about continuing the discussion further, we should revisit it at a later time when we feel more ready.
3. Plan for integration. This leads us to the third step where we can plan for a purposeful introduction or integration into our curriculum and materials we have in our classroom. These can be books about families and LGBTQIA+ and planning lessons to learn more about families.

Critical reflective practices that involve consideration about children’s abilities, languages, culture, and temperaments will guide teachers to adjust their teaching approaches to create inclusive learning environments. This type of reflective approach focuses on the uniqueness of each child, and their individual needs and social diversity. Following are brief descriptions of inclusive practices and approaches you can apply to your teaching.

5.3.2 Critical Reflection

Critical reflection is required to help us assess our thinking, judgements, and actions in the classroom. Self-reflection is a strategy that teachers should use to stop, step back, pause and think about their work and assess to make changes or affirm what is working well. Sometimes self-reflection happens in the moment in the classroom after a planned activity or it may happen at a time when you are not in the classroom. Critical self-reflection is a process where we stop and consider why we did what we did, how we did and specifically ask if there were any biases in our decision making.

Culturally and socially, many of the developmental theories that have informed our understanding of children’s development, such as from Piaget and Erikson, was from researched done by white men with children and families who spoke the same language, lived in similar homes and with similar traditional family structures, who were part of the dominant (white) culture at that time. Additionally, many of these theorists belonged to the dominant culture of their time, which was predominantly white, able-bodied and middle to upper class. As a result, the perspectives and experiences of marginalized or non-dominant groups may not have been adequately represented or considered in the development of these theories. Having the ability to reflect on information that is current and culturally responsive will help us engage with diversity, equity, and inclusion in your work with children. Learning more about growth mindset, trauma informed care (ACEs) and language development are places you can start to develop an understanding of current developmental needs and supports.

5.3.3 Anti-Bias Approach

Earlier in this chapter, we learned what bias is. Now we will focus on how we can be anti-bias in our work. The goal of anti-bias education is to be conscious of and actively fight against biases we have about others and that exist in the institutions we work and live in. Derman-Sparks, LeeKeenan, and Nimmo (2023) explain the anti-bias approach as an approach in early childhood education that explicitly works to end all forms of bias and discrimination towards children by those who care, teach, and guide them. It is an approach that explicitly calls for teachers to be actively engaged in anti-bias growth and learning.

Derman-Sparks, Edwards, and Goins (2020) outline four goals of anti-bias education that will nurture the development of the whole child. They are:

• demonstrate self-awareness, confidence, family pride, and positive social identities
• express comfort and joy with human diversity, use accurate language for human differences and form deep, caring human connections across diverse backgrounds
• increasingly recognize and have language to describe unfairness (injustice) and understand that unfairness hurts
• and have the will and the skills to act, with others or along against prejudice and/or discriminatory actions

For us to meet these goals of identity, diversity, justice, and activism, we need to learn about the social, cultural, economic context of the child, their family and of ourselves. As we discussed earlier in this chapter, we all have biases that we learned through the cycle of socialization. We also have our own social, cultural, and economic context that influences how we work and teach. Becoming more conscious of our biases through critical reflective work will help us determine how we learned to know what we know and do what we do.

To better assess our awareness and knowledge below are some activities that can be done.

1. Classrooms. Look around your classroom and reflect on the materials you use to teach children. What social identities are represented in your books and dramatic play area? What kind of pictures are up in your classroom? Who is visible and who do we not see?
2. Books for Children: Assess your books for bias by using the “Guide for Selecting Anti-Bias Children’s Books” (Derman-Sparks, 2013).
3. Self-Assessments: Consider completing self-assessment about the own social identity groups you belong to. How were you socialized into those identities? What did you learn about groups that you belonged too and what did you learn about groups you did not belong too? Reflect on where you may have experienced privilege and/or discrimination (Derman-Sparks et al., 2020).
4. Books for Teachers: Read more! Start with NAEYC’s Advancing Equity in Early Childhood Education position statement (2019). Specifically look over the recommendations for early childhood educators. The book Anti-Bias Education for Young Children and Ourselves (Derman-Sparks et al., 2020) provides a thorough introduction to anti-bias education in early childhood education.
5. Self-Education: Take classes on Anti-Bias Education, Diversity & Equity, Inclusion to continue to learn and build your knowledge and awareness. Another thing to consider is finding ways to expand your knowledge of diverse experiences and perspectives without generalizing or stereotyping about others who are different from you (NAEYC, 2019). TED Talks are an excellent way to hear powerful and empowering authentic stories about systemic oppressions and bias. There are some suggestions to review following the references at the end of this chapter.
6. Intent vs Impact: Remember good intent does not always lead to positive impact. When you commit a biased act, be ready and willing to be accountable and to take that opportunity to learn rather than being defensive (NAEYC, 2019).
7. Book Clubs: Think about starting a book club focusing on diversity and equity with your co-workers or with your friends and families. Or even with the children!

This is a journey and requires continuous learning for all of us. Take time to regularly reflect and revisit the aspects listed above, so you can create an equitable and inclusive early learning setting for children to thrive in. Invite your co-teachers to examine and discuss aspects with you. This type of collaborative work supports raising awareness of issues and developing an anti-bias approach. For more resources on anti-bias activities, see NAEYC’s publication, Anti-bias Education for Young Children and Ourselves (2020).

5.3.4 Anti-Racist

If the textbooks, stories we are learning from and are using to teach are mostly from the dominant white culture perspective, then we have to move beyond the anti-bias approach and also be anti-racist. Children are constantly internalizing the messages conveyed in their environments. As we previously discussed, BIPOC children are being disproportionately impacted by our education systems. A recent study found that children as young as 5 rated images of black boys less favorably than images of white boys and girls, with images of black girls falling in the middle (Perszyk et al., 2019). As teachers we are also socializing children into the dominant cultural norms and values. It is critical that we reflect on what we are teaching children that may not be visible to us.

Furthermore, Dr. Shullman, President of the American Psychological Association, stated that we are living in a “racism pandemic,” which leads to a number of psychological, physical issues and historical trauma (as cited in APA, 2020). The impact of racism emphasizes the urgent need for each early childhood educator to engage in anti-racist work. This work will require us to examine our own racial biases we may have based on our own socialization process. Anti-racist work will look different for each person and teachers in each of our classrooms, and our teaching approaches. We all can actively fight against racism. Some educators might say that they do not see color, however we want to avoid this color-blind approach. When we see color, we truly see children, and welcome the diversity that each child brings.

We will have to actively engage in learning more about what it means to be an anti-racist as well. Dr. Kendi (2019) points out that the opposite of being a racist is not just being ‘not racist’, it is being an anti-racist, where we are actively fighting for racial equity. It means examining our own beliefs about what racial equity is. Through evaluation and reflection, we can dig deeper in our own socialization process and check for beliefs and ideas of others based on our and their race.

5.3.5 Working with Families

You will read more about the work we need to do with families in [crossref:9]Chapter 9[crossref]. Here we will take a focus on understanding families as part of our classroom and the communities they live and work in as well. As we learn more about ourselves, we will begin to realize the social and cultural systems that our families lived and worked in influenced us as children and now as adults. This same process is something we are part of for the children and families we are working with. As teachers we have an opportunity to disrupt the socialization process that perpetuates the discrimination and marginalization of social identity groups.

It is necessary that we move away from the binary classification of social identities. We have learned to value and espouse the either/or way of thinking about others but why can’t we be an and/both? When we begin to shift our thinking to an and/both perspective we allow for more space to integrate the diverse needs and supports our children and families need. We can use a child’s home language in the classroom and use English to support their language development. Why can’t we boys and girls wear dresses in our classroom and be able to rough and tumble and assertive in their play?

Home Environments

In chapter 9, we will learn more about how important home environments are for each child and how their home environments may be very different from early learning environments. Children may be living and thriving in a single parent household; a multi-generational household where other family members are an integral part of the home; or children may be homeless and living in transitional housing. This is just a few ways that diversity in family structure can look for the children in our classrooms.

Connecting with Families

Learning more about our families does not mean that we have to integrate or engage with all that they may do for their child. But we can begin to consider ways to support the child based on what they are learning from their family and what we are teaching them. Think about the ways you connect with families.

• How do we get to know our families, and how do they raise their child at home? What are some ways that incorporate the cultural ways of being of the families into your program?
• How do we reflect or consider a child’s home environment’s impact on the child’s way of being in our classrooms?
• What networks of support does the family have outside of the home? How can we create a supportive network within the early learning program?
• How are we creating a sense of emotional and physical safety for the family? For example, if a family is undocumented then the way they engage with the school will depend on their level of safety they feel with the teachers and the school. This will be something that impacts the child.
• How are we integrating the funds of knowledge that children and families already have into our classroom?

Ultimately, to create culturally responsive equitable learning opportunities we must fully understand the lived experiences of the family and the child outside of our classroom. When we reflect on how a child is influenced and impacted by the environments that their families have to navigate to function and survive, we can create equitable opportunities for the child and the family because we have a better understanding of the barriers that the family is experiencing.

5.3.6 Culturally Responsive Teaching

When we integrate culturally responsive teaching into practice we are moving to another level of critical reflection. We not only see how our social identities influence our decision-making we also acknowledge and find ways to teach using the cultural context of the children in our classroom. Culture is increasingly understood as inseparable from development (Rogoff, 2003). Therefore, it is important to ensure cultural continuity, where the child’s home culture is reflected in the classroom and is not invisible. Many marginalized social identity groups are invisible in our classrooms and teaching materials.

Zaretta Hammond (2014) writes about the pliability of young children’s brains. Her focus was mostly on older children, but it is a reminder for us as teachers of the role we play in setting the stage for how children see and feel about themselves and where they fit into the classroom environment. Below is a summarized list of Hammond’s three strategies that we can use right now with children, and some of us are doing them already.

• Culturally responsive teaching in practice can be as simple as making learning fun with interactive games that focus on social and verbal interactions, instead of just sitting and listening.
  • Children learn by doing, so adding a game to the learning makes it more engaging. Teachers can facilitate group activities in which children work together to create a story, or mural together. We could create a guessing game using felt boards when teaching about body parts. Give children felt pieces that represent different parts of the body and have them guess what parts they use to smell something they cook at home.
• Another strategy is to make it a social experience. Think about how we lead circle time, do we allow children to share and talk during our reading of a story or teaching of a specific lesson?
  • Do we make time for children to talk with each other about what they are learning? Consider asking children to share their favorite smell, family activity, food they eat together at home, or play a song that they listen to at home.
• A third strategy is to add stories.
  • We can invite families to share or make up stories with their children about smells? Have elders come and tell stories in the classroom during circle. Instead of reading books, listen to stories families have recorded. This also helps us see how using play could be a culturally responsive strategy.

Ultimately, culturally responsive teaching occurs when we integrate teaching strategies that are centered from the children and their family’s culture. This does not mean we have to know about all the cultures of our families and how they live outside of the classroom. When we are open to learning more about children and families, we will build connections and partnerships that will support children’s development. These connections demonstrate that we welcome all families and strive to incorporate children’s cultures into the learning experiences. We can also move beyond being responsive and relevant and lean into being culturally sustaining in our approach as well.

Derman-Sparks, LeeKeenan, and Nimmo (2023) define culturally sustaining care as an approach that sustains diverse communities and cultures that have and are facing systemic oppression. Culturally sustaining education maintains, supports, and nurtures the cultural identities, languages, and traditions of diverse communities. It goes beyond cultural responsiveness and inclusivity by actively sustaining and perpetuating the cultural strengths, knowledge, and practices within educational and caregiving settings. Children and their families’ cultures are dynamic, evolving, and valuable sources of resilience, wisdom, and identity.

5.3.7 Advancing Equity Recommendations for Everyone

There are several recommendations that can support our ability and capacity to work towards inclusion where all children feel like they belong. The recommendation two in the Advancing Equity in Early Childhood Education statement tells us that we need to recognize the power and benefit of diversity and inclusivity and recommendation three asks us to take responsibility for biased actions, even if unintended, and actively work to repair harm (NAEYC, 2019, p. 6). In our classrooms, children are learning about the world around them. Developmental theories and brain research tell us that the first 8 years of a child’s life is one of exponential growth (Centers for Disease Control, 2023). Children are curious and engaged in what we share during circle time. They are active and excited when they participate in our planned or spontaneous activities. During this time of active cognitive learning, children are also learning about themselves and others as well. Children in our classrooms are not only working towards meeting developmental milestones but they are also being socialized by their families, teachers, and the communities they live in. They are beginning to learn about the cultural norms of their family as well as the social norms that we have in our classrooms and those of society. We are an intimate and integral part of a child’s social and cultural growth and development. Whether we know it or not, we may be contributing to the deep inequities that exist for children and their families because of their social identities. As the fifth recommendation in the Advancing Equity in Early Childhood Education statement mentions, we just need to be willing to be open to learning and commit to learn based on our experiences with children and their families. It is imperative and necessary for us to consider ways that we can be more inclusive in our work.

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