Diversity, Equity, and Inclusion & Non-Governmental Organizations

Diversity, Equity, and Inclusion [DEI] & Non-Governmental Organizations [NGOs]

Nico van Oudenhoven

The concept of Diversity, Equity, and Inclusion (DEI) has gained traction in the Global North as a progressive and necessary approach to addressing discrimination, violence, and injustice.

However, while DEI initiatives aim to address historical and contemporary systemic inequalities and promote inclusion, fairness and a sense of belonging, it is now being  met with resistance in many quarters.

Objections such as ‘reverse discrimination’, concerns about meritocracy, fear of losing opportunities, traditional cultural and religious beliefs, lack of trust in institutions, often emerge as resistance to change.

Yet, regardless of policies now emerging in a range of right-wing dominated counters’, we have to remain strong and keep on arguing that DEI is a ‘good thing’

The central query is: what constitutes the DEI divide in the Global North versus the Global South and whose lead should we follow?

When considering the introduction of DEI principles by child and youth workers whether from the Global North or the Global South, it becomes essential to navigate complex cultural, social, and historical contexts.

Both regions encompass a wide range of countries with diverse cultures, traditions, and value systems, and DEI initiatives cannot but be sensitive to these variations. What is considered discriminatory or unjust in one culture may be seen differently in another.

In the Global South, there are historical and colonial legacies to deal with as many countries have complex histories of foreign intrusion and oppresson, which have left a lasting impact on societal structures and norms. Legislature that were introduced by the North are now considered archaic in some countries while still enforced in many former colonies, affecting the educational, legal, justice, economic, social structures. 

Section 377 of the Indian Penal Code, which criminalized same-sex relations, was introduced by the British in 1860. In 2018, India’s Supreme Court decriminalized consensual same-sex relations, marking a significant step toward 2SLGBTQIA+ rights. However, the Court did not legalize same-sex marriages.  Strong opposition and discrimination against LGBTQ+ individuals still persist.

Noteworthy is that Right-wing Christian groups from USA seek to sharpen already prohibitive policies on same-sex marriages in such countries as Ghana, Nigeria, and Uganda.

Religion forms a case apart and is, potentially, most open to controversies. Ironically, much of the colonization narrative is rooted in religious dogma. It appears that now the North is rapidly taking distance from its traditional religious practices, as exemplified by many Scandinavian and Western European societies, while the South seems to be holding on ever so tightly to religious beliefs and traditions.

Although initially ferociously imposed and seen as alien – acculturation now sees these traditions ‘exported back’ to the regions of origin. This said, right-wing Christians, mainly Evangelists, continue to see it as their mission to convert the unbelievers, not only in the South, but now also in the North.

This movement is seeing itself played out in countries such as the United States and even postmodern Netherlands, as exemplified in the shocking political victory of extreme right-wing religious politician Geert Wilders.

The growing trend of DEI in the NGO world grounds the narrative in non-threatening, respectful, ‘validating’, and voluntary dialogues, foremost with local advocates using relevant messaging.  It request a balancing act between global and local (glocal) perspectives to find common grounds – sharing information, and facilitating open conversations about topics such as gender equality, 2SLGBTQIA+ rights.

Even then, addressing discrimination often turns out to be quite sensitive and often politically risky. Sentiments and perception are often deeply ingrained and do not open themselves easily for discussion. Telling, though, is the position taken up by Ngozi Adiche, a leading Nigerian scholar, who more than a decade ago, defended the notion that ‘all of us should be feminists’, meaning an optimal and generous adherence and implementation to the Rights of Women.

In a similar vein, all of us should be rights advocates, allowing for a rights-based human rights approach to be the DEI narrative. This is the key to success as this trumps all other grounds.

In a recent publication, another strong voice from the South, Pakistani educator Saleem Bokhari, bemoans the common phenomenon of abusive families. His pertinent guidelines as to how to break the violence against children resonate. With the backing of leading activists and thinkers from the South, such as Adiche and Bokhari, workers from the Global North and South may feel more justified to jointly tackle such issues as violence against women and within the family.

Sometimes cultures are far apart. A friend of ours, with a Dutch mother and a Bangladeshi father, young and single, who felt that she was getting older, decided to give in to her strong wish to get a child. To this end, she asked her gay and friendly colleague to fertilize her egg in vitro. This gave birth to a daughter. The colleague recognized the baby as his child but chose to remain ‘at a distance’. The mother’s father: “If I tell this story in the Netherlands, nobody raises an eyebrow; I wouldn’t dare opening my mouth in Pakistan, though.”

The DEI debate, its policies, and practices often land on one principle: a generous and rigorous interpretation of the United Nations Declaration of Human Rights – including the UN Convention on the Elimination of All Forms of Discrimination against Women [signed by all nations, except Iran, Nauru, Palau and Tonga, United Sates, Somalia and Sudan], the UN Convention on the Rights of the Child [signed by all nations, except United States and Somalia], the UN Declaration on the Rights of Indigenous Peoples [144 states in favour, and 11 abstentions, Azerbaijan, Bangladesh, Bhutan, Burundi, Colombia, Georgia, Kenya, Nigeria, Russian Federation, Samoa and Ukraine], and the UN Convention on the Rights of Persons with Disabilities [as of October 2023 only 94 countries ratified]. Still lacking is a UN Convention on the Rights of Nature.

Nico van Oudenhoven, Senior Associate, International Child Development Initiatives [ICDI.nl] ;  Nico.vanoudenhoven@gmail.com

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