Sociologist Philomena Essed shows how everyday interactions feed into structural racism, such as during workplace interactions. Essed demonstrates how workplaces can proactively create an environment of justice and dignity. She advocates that leaders must do proactive reflection to better understand how culture impacts workplace relationships and respect.

Everyday racism is a term that shows how seemingly routine exchanges replicate structural inequality. This includes conversations where people of colour are belittled, where racial minorities are passed over for opportunities, or where minorities are expected to smile when they experience harassment. This might be over a “joke” about racial minorities. It might be a comment related to negative stereotypes. It could even be disguised as a “compliment” (for example, aren’t all Latin people hot-blooded and passionate?).

Essed argues that racism isn’t just about insults or “overt” forms of discrimination. Racism is maintained just as much by overt intimidation as by the denial of dignity. This term refers to having to stay composed, gracious and expected to put others at ease during everyday experiences of racism.

Racial minorities are also made to feel unwelcome in subtle ways, through hostile body language, eye contact (or lack thereof), and other non-verbal cues that emphasise that minorities are accepted only if they conform to the majority, and if they don’t make a fuss over racial equality.

Essed explains in the Encyclopedia of Racism:

‘At work, the accumulation of seemingly petty experiences of disrespect, humiliations, rejections, blocked opportunities, and hostilities symbolically signifies the ‘‘glass ceiling’’ or ‘‘concrete wall,’’ where colour is a determining factor for upward mobility or for moving sideways, to the centre of an organisation.’

In her book chapter published in Leading Across Differences, Essed focuses on social justice and dignity at work. Essed argues that cultural experiences must be understood without stigma in order for social justice to thrive in organisations. She notes that employers must develop a deeper understanding of how people from minority backgrounds occupy multiple marginalised identities, such as Black women workers, who experience twice the disadvantage as Black people and as women.

Essed notes that workplaces amplify inequalities through policies and structures that do not actively manage disadvantage, as well as through routine, everyday workplace culture, where minorities are told to “get over” so-called “jokes” and comments that are discriminatory (sexist, racist, homophobic, and so on).

Essed argues that workplaces deserve to be built as “an environment of justice and dignity,” where leaders are continually engaging in training and self-education about power and disadvantage. Essed writes:

‘The protection of dignity is one of the most important challenges that people of colour face in corporate organisations. Dignity is the ability to experience a sense of self-worth while also being principled about respecting the equal worth of their lives. Dignity is a relational concept, even when it appeals to a sense of individuality.’

Essed cites the work of Randy Hodson (Dignity at Work, 2001), which identifies the key challenges to the dignity of employees:

1. mismanagement and abuse
2. overwork
3. limits of autonomy
4. contradictions of employee involvement (‘harder work, more commitment without offering job security’).

Essed reflects on mismanagement and abuse — specifically, the impact of microinequalities, also known as microaggressions:

‘Microinequities in organisations and institutions are probably one of the most common forms of discrimination. These are seemingly minor events that undermine one’s self-esteem and self-worth. Just as many drops of water can erode a rock, microinequities continually reinforce an in-group/out-group dynamic that threatens to erode dignity, justice, and self-worth. Statements like “It was just a joke” or “What’s the big deal?” reflect a lack of understanding that a single seemingly insignificant act or statement may symbolise a much larger system of oppression or discrimination. Effective leaders understand the deeper relevance of microinequities, rather than dismissing them as isolated events.’

Essed argues that cultural respect is essential to ending microaggressions. She argues that most people think respect comes from observing workplace hierarchies, or that respect is something presumed to exist without much effort. She shows that respectful workplaces are those where individuals feel valued and listened to, and where leaders have proactively worked to understand how their own culture impacts their behaviour and biases. Essed writes:

‘Respectfulness means often breaking with routine and not accepting inequality. Giving respect can encourage respect in return […] To create an environment of justice and dignity, leaders need to develop a clear understanding of who they are as individuals and as members (or symbols of) the various social identity groups to which they belong, and to understand others in their own terms (rather than their sense of who they are or should be).’

Essed draws on the work of Bhikhu Parekh (2000) on intercultural dialogue as a way to establish workplace dignity:

‘Respectful dialogue includes all parties and acknowledges the need to feel culturally embedded and to identify with particular cultures or collectivities. One can be critical of other cultures, but must also recognise that cultures deserve respect. It is relevant to separate the need to belong (a basic human need) from the contents of the culture one identifies with.’

Learn more

Read Essed’s work in the book, and also see the Facilitator’s Guide, which includes examples of how to have respectful conversations about cultural differences at work.