Equity, diversity and inclusion

Terminology

The intention of this page is to enhance our comprehension of the meanings associated with these subjects.

Contents

Access, Community and Belonging (ACB)

Reframing Equity, Diversity and Inclusion (EDI)

The terminology for EDI has been rapidly evolving over the past few years. Across Canada, there are a variety of names/titles for EDI offices/positions in academic institutions. Over time, EDI terminology has adapted to be more inclusive (e.g., EDI-A, EDI-B, JEDI, etc.). As of January 1, 2025, the ß÷ßäÉçÇø began with their rebrand of EDI. The new ß÷ßäÉçÇø nomenclature, "Access, Community and Belonging" (ACB) was strategically chosen to shift the focus of the conversation onto the "why" of EDI.

The words "Access, Community and Belonging" are the intended outcomes of EDI. The goal of equity is to ensure fair access to all by dismantling barriers. Diversity is not a goal, but a descriptor of representation that reflects the range of perceptions, views and lived experiences of all that a community, with a shared sense of purpose and connection, can develop. The goal of inclusive practices is to create an environment in which everyone feels seen, valued, supported, and experiences a sense of belonging.

Although the name has changed, the purpose and intent have not. We will continue to work towards a university where everyone feels valued, connections are fostered, and barriers to success are removed!

 

Long live the chief lead

You may wonder why the term "chief resident" has now been changed to "lead resident" at the ß÷ßäÉçÇø, as well as at several other institutions across Canada.  The term "chief" carries colonial connotations that cannot be overlooked. Historically, colonial powers imposed this term in a reductive or dismissive manner, simplifying complex Indigenous leadership structures into a framework that discounted other leaders in a tribe/community, especially women.  The term "chief" was implemented to identify the person in charge and discounted other traditional leadership roles such as council, elders, traditional healers, and spiritual leaders.  This not only misrepresented the leaders' actual status and role(s), but imposed a foreign hierarchical structure onto Indigenous communities.

In a medical context, the title "chief" (resident/site, etc.) may inadvertently perpetuate these hierarchical and colonial underpinnings, potentially alienating groups with a history of colonial subjugation. At times, it has been used to "other" Indigenous colleagues.  Though professionally established, the term can evoke negative connotations, undermining the principles of equality and respect that are crucial in healthcare. As such, re-evaluating and adapting our professional language to be more inclusive and culturally sensitive is a step towards healing historical wounds and fostering an environment of mutual respect and understanding. It’s a recognition of the power of language to either perpetuate or dismantle historical inequities.  

 

Safe Spaces versus Brave Spaces

The term "safe spaces" has been used in higher education to describe environments that increase the safety and visibility of marginalized/oppressed individuals to allow for discussion of challenging topics without the fear of discrimination or judgment.

"Safe spaces have given rise to important social movements that have advanced our democracy toward a truer definition of equality and justice for all" (Diana Ali, 2017). Safe spaces prioritize emotional safety, encouraging participants to share their experiences and identities freely.

In contrast, brave spaces challenge individuals to confront uncomfortable truths and engage in difficult conversations. Brave spaces invite vulnerability and risk, promoting personal growth through honest dialogue, even when it may lead to discomfort or conflict.

While safe spaces nurture a protective environment, brave spaces push boundaries, encouraging individuals to step outside their comfort zones, leading to deeper understanding and connection. Brave spaces are important in fostering a more inclusive, empathetic community. Let's work to make the Department of Medicine a brave space!

 

What is Intersectionality?

Intersectionality is a term that was coined by Professor Kimberlé Crenshaw in 1989 to explain how race, gender, sexual orientation, disabilities, class, et cetera intersect to produce different barriers in a compounding and interlocking way based on power, privilege, and systemic inequalities.

An individual's lived experiences cannot be fully understood by prioritizing any one single social identity. Racism, classism, sexism, and ableism are always operating at the same time. As such, a racialized woman will experience discrimination based on gender and race at different times in different social contexts. Similarly, a disabled, gay white male will experience discrimination due to his disability and sexual orientation depending on his social location.

Intersectionality can best understood using this analogy:

"Consider an intersection with many roads. The roads are the structure of race, gender, gender identity, disability...and the traffic running through those roads are the practices and policies that discriminate against people. Now, if an accident happens, it can be caused by cars traveling from any number of directions and sometimes from all of them. So if a Black woman is harmed because she is at an intersection, her injury can result from discrimination from any or all directions."

— Dr. Kimberlé Crenshaw

Intersectionality Crossroad

Intersectionality is an important concept to consider in our goal of creating a more inclusive and diverse workplace. We need to see a world where we see everybody.

 

 

What are Land Acknowledgments?

Land acknowledgments are often done at the beginning of lectures or public events to insert awareness of Indigenous presence and land rights. To avoid tokenism, land acknowledgments need to be carefully constructed as a reminder of all of the privileges settlers enjoy today as a result of colonialism and the ongoing violence and trauma experienced by Indigenous people. Land acknowledgments demonstrate respect, understanding and appreciation for the land and culture of Indigenous peoples that was erased and forever altered by colonialism. A useful resource for identifying Indigenous lands/territories can be found at .

Below is an example of a well thought-out land acknowledgment from The Law Society of ß÷ßäÉçÇø:

We acknowledge Treaty 6 territory — the traditional and ancestral territory of the Cree, Dene, Blackfoot, Salteaux and Nakota Sioux. We acknowledge that this territory is home to the Métis settlements and the Métis Nation of ß÷ßäÉçÇø, Regions 2, 3 and 4 within the historical Northwest Métis Homeland. We acknowledge the many First Nations, Métis and Inuit who have lived in and cared for these lands for generations. We are grateful for the traditional Knowledge Keepers and elders who are still with us today and those who have gone before us. We make this acknowledgement as an act of reconciliation and gratitude to those whose territory we reside on or are visiting.

 

Back to top