The Power of Seeing and Being Seen: A New Dawn for Inclusivity

In the heart of Zulu culture lies a profound greeting, "Sawubona," translating to "I see you." This is not merely an acknowledgment of another's presence but a declaration of their importance, their worth, and their inherent value. The response, "Shiboka," meaning "I exist for you," completes this circle of mutual recognition, establishing a bond that transcends the superficiality of everyday interactions. This tradition, steeped in the ethos of mutual respect and acknowledgment, offers a powerful lens through which we can view the ongoing efforts to integrate Diversity, Equity, Inclusion, and Justice (DEIJ) within structures that have historically been dominated by white perspectives.

They forge a bond that cuts through the superficial layers of daily interaction, challenging the Eurocentric norms that have long dominated global narratives. This tradition, rich in the spirit of communal respect and acknowledgment, offers a critical lens to examine and challenge the integration of Diversity, Equity, Inclusion, and Justice (DEIJ) within systems that are underpinned by white-centric ideologies.

The endeavor to infuse DEIJ into the fabric of predominantly white institutions is fraught with inherent contradictions and deep-seated challenges. It's a journey that calls for more than just policy adjustments or surface-level reforms; it demands a profound, introspective cultural evolution. This necessary transformation is often met with stiff resistance, a stark reflection of the discomfort and unease that bubbles up when confronting the privileges and systemic injustices deeply embedded within these structures. Such resistance is symptomatic of a larger struggle to come to terms with historical wrongs and persistent disparities that are woven into the very essence of our societies. The principles of "Sawubona" and "Shiboka" not only stand in direct opposition to entrenched barriers but also challenge these structures by advocating for a world where every individual is acknowledged, heard, and valued—not in spite of their differences, but precisely because of them.

This ethos serves as a powerful counterforce to the deeply rooted privileges and systemic inequities that have long shaped our societies. By asserting that differences among individuals should not lead to exclusion or marginalization, but rather be seen as a wellspring of strength and enrichment, it challenges the very foundations upon which many existing power structures are built. This perspective not only questions the status quo but also offers a transformative vision for the future—one where diversity is not merely tolerated but celebrated as a vital source of innovation, creativity, and communal resilience. In doing so, it lays the groundwork for dismantling barriers and building more inclusive, equitable environments where every individual has the opportunity to thrive. It calls for a shift away from a hierarchical view of human value, where some lives are considered more valuable than others, to a more inclusive and equitable perspective that celebrates diversity and fosters genuine inclusion.

For members who identify as Black, Indigenous, and People of Color (BIPOC) community, the practice of "Sawubona" and "Shiboka" holds a particularly resonant meaning. In societies where our voices have been marginalized, our experiences invalidated, and our identities overlooked, these concepts represent a beacon of hope and affirmation. They speak to a deep-seated desire for recognition, for an acknowledgment of our humanity that has been denied for too long. The integration of DEIJ within white systems, therefore, is not just about policy changes or diversity quotas; it is about fundamentally altering the way we see and interact with one another. It is about affirming that BIPOC individuals exist, matter, and contribute immeasurably to the tapestry of our shared human experience.

Thus, weaving DEIJ into white-centric systems isn't merely about adjusting policies or meeting diversity targets; it's about fundamentally transforming the way we perceive and interact with one another. It's about affirming the existence, significance, and invaluable contributions of BIPOC individuals to our collective narrative.

The resistance to DEIJ efforts often stems from a misunderstanding of what these initiatives aim to achieve. There is a fear that focusing on diversity and inclusion somehow detracts from the whole, that it is a zero-sum game where the gains of one group result in the losses of another. Yet, the ethos of "Sawubona" and "Shiboka" dismantles this notion, illustrating that true recognition and appreciation of each other enrich us all. It is not about diminishing anyone's value but about creating a space where everyone's existence is validated and celebrated.

The potential of DEIJ, influenced by the principles of "Sawubona" and "Shiboka," lies in its ability to transform our perception of international education, what current learning can look like and its appearance, and the nature of diverse leadership.? It invites us to reimagine our systems, our communities, and our interactions in ways that honor the dignity, worth, and humanity of every individual. This journey is fraught with challenges, but it is also filled with opportunities for growth, understanding, and connection. As we tread this path, let us remember that to see and be seen is not merely an act of courtesy but a powerful affirmation of our shared humanity. In recognizing each other, we affirm our mutual existence, laying the groundwork for a society that genuinely values diversity, equity, inclusion, and justice.

When I saw the latest Conference being titled, “Sawubona” being held in Cape Town, I questioned the appropriateness of it. There's a fine line between appreciation and appropriation, between inspiration and romanticization. Utilizing Zulu greetings in the context of a conference might inadvertently cross this line, especially if the deeper systemic issues contributing to the absence of black leadership remain unaddressed. It's crucial to ask whether these terms, borrowed from a specific cultural context, are being applied in ways that genuinely honor their origin and contribute to dismantling the very structures of inequality they seek to challenge.

While the sentiment behind "Sawubona" and "Shiboka" is undeniably powerful, their application in DEIJ efforts, particularly in international education, demands a careful examination. The risk lies in these terms becoming mere symbols, used to convey a sense of progressiveness without instigating real change. The critical question then becomes: Are we content with acknowledgment as an end, or do we see it as a means to a more substantive transformation?

In delving into the ethos that champions diversity, equity, inclusion, and justice (DEIJ), we confront a radical proposition: our differences, rather than being a source of division, should be celebrated as wellsprings of collective strength and enrichment. This perspective demands a fundamental reevaluation of systemic inequities and privileges, challenging the hierarchical valuation of human lives that has historically elevated the worth of some above others. It advocates for a more inclusive and equitable framework that not only revels in diversity but also champions true inclusion. This includes the active and intentional diversification of leadership in international schools across Africa, challenging the prevailing notion that leadership, particularly in educational institutions, is a domain best suited to white individuals, even as the student body becomes increasingly diverse, with a significant presence of black and multi-racial students.

Reflecting on this, a critical question emerges: Why is there a pervasive belief in the superior qualification of white individuals to lead schools in Africa, especially when these institutions serve predominantly black and multi-racial student populations? This discrepancy between the demographics of the student body and the leadership composition in many schools does not merely highlight a gap in representation; it underscores a deeper issue of systemic bias and inequality.

The assumption that white leaders are inherently more qualified to helm schools in Africa is not only flawed but also reflective of colonial legacies and a persistent undervaluing of African leadership and expertise. This belief perpetuates a cycle of exclusion and marginalization, denying African educators opportunities for leadership and reinforcing the notion that the standards for excellence and leadership are intrinsically tied to whiteness. Such a stance not only undermines the potential of capable leaders who are African or of other racial backgrounds but also fails to provide students with role models who reflect their own identities and experiences.

Moreover, the lack of diversity in school leadership sends a powerful message about who is deemed capable of authority and intellectual guidance. It reinforces stereotypes and biases, limiting the scope of what students believe is achievable for themselves. In contrast, a leadership that mirrors the school's demographic diversity can inspire students, foster a sense of belonging, and cultivate an environment where diverse perspectives are valued and leveraged for collective growth.

Therefore, the challenge before us is not merely one of increasing numbers but of fundamentally rethinking the criteria and systems of valuation that govern leadership selection in educational institutions. It involves recognizing and dismantling the systemic barriers that hinder the advancement of black and multi-racial leaders, thereby ensuring that leadership reflects the rich diversity of the student population.

In this reflection, we are called to question and critique not just the structures of power and privilege but also our own complicity in sustaining them. It is a call to action, urging us to embrace the radical potential of DEIJ to transform educational leadership in Africa and beyond, ensuring that it truly represents and serves the diverse communities it is meant to uplift.

Let me conclude with what I stated at the beginning: In the heart of Zulu culture lies a profound greeting, "Sawubona," translating to "I see you." This is not merely an acknowledgment of another's presence but a declaration of their importance, their worth, and their inherent value.