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Bioethics increasingly recognizes the impact of discriminatory practices based on social categories such as race, gender, sexual orientation or ability on clinical practice. Accordingly, major bioethics associations have stressed that identifying and countering structural discrimination in clinical ethics consultations is a professional obligation of clinical ethics consultants. Yet, it is still unclear how clinical ethics consultants can fulfill this obligation. More specifically, clinical ethics needs both theoretical tools to analyze and practical strategies to address structural discrimination within clinical ethics consultations. Intersectionality, a concept developed in Black feminist scholarship, is increasingly considered in bioethical theory. It stresses how social structures and practices determine social positions of privilege and disadvantage in multiple, mutually co-constitutive systems of oppression. This article aims to investigate how intersectionality can contribute to addressing structural discrimination in clinical ethics consultations with a particular focus on mental healthcare. To this end, we critically review existing approaches for clinical ethics consultants to address structural racism in clinical ethics consultations and extend them by intersectional considerations. We argue that intersectionality is a suitable tool to address structural discrimination within clinical ethics consultations and show that it can be practically implemented in two complementary ways: 1) as an analytic approach and 2) as a critical practice. [ABSTRACT FROM AUTHOR]

As individuals who use their privilege to reduce prejudice, educate others about social justice, and actively stop discrimination, faculty allies can play a vital role in transforming universities to be more equitable, diverse, and inclusive. However, discrepancies persist in how faculty define privilege and communicate allyship. Drawing from standpoint theory, we examined discursive divergences in how 105 full-time faculty defined and experienced privilege and how they enacted allyship in the workplace. Participants tended to conceptualize privilege as a set of advantages and lack of structural barriers for people based on their group membership(s). Discursive differences emerged regarding the degree to which faculty participants perceived privilege to be un/earned and rooted in structural power, and some participants took ownership of their social privilege while others discursively elided it. When asked to identify specific ally actions, participants often described broad behaviors that aimed to help individuals in interpersonal contexts but did not address actions aimed at dismantling inequitable power structures, revising biased policies, and transforming toxic organizational cultures. Our findings highlight the need for trainings that clarify conceptualizations of privilege and help faculty translate their understanding of allyship into communicative actions that stop discrimination at interpersonal and institutional levels. [ABSTRACT FROM AUTHOR]

The Qur'anic term and principle of "qist"—generally defined as fairness, equity, and giving each his/her due share—occurs twenty-two times and forms a particular intentional discourse against social and economic privilege and against power in its various dimensions. These occurrences, their contexts, and fields of meaning demonstrate its distinctive place within the Qur'anic moral worldview, at the nexus between private virtue ethics and collective praxis. Qist is presented not merely as an abstract ideal, but as a specific, concrete social and economic goal for the marginalized and disempowered of any community. Especially in the domains of gender relations, poverty conditions, and authorial power, the divine injunction for applying equality in lived contexts becomes a call for liberation from "zulm" (injustice) and "taghut" (false deities). Can the examination of this concept and its affiliates form the basis for a scriptural theorization on an Islamic theology of social and economic justice, of resistance to tyranny and unjust constructions of privilege and superiority? Towards an answer to this inquiry, one can argue that qist directs attention to the practical ways of applying the overarching, comprehensive value of shari'ah, al-'adl (justice), as well as to its defining features of collectivity and distributiveness. [ABSTRACT FROM AUTHOR]

An introduction is presented on which a guest editor discusses articles in the issue on race and well-being, focusing on how racism affects families, the intersection of oppression and privilege, and social justice.

This paper takes as its starting point the question of whether there is an inherent tension between co-production and critique. Whilst the former requires engagement, proximity, situatedness, an inclusive definition of expertise and an action-orientation, the latter has traditionally been equated with disengagement, distance, academic expertise and theory-building. Tracing both the critique of co-production and the critique of critique, I suggest that co-producing critique could be one basis for rescuing both from their detractors. Drawing on my experiences in the Realising Just Cities programme (2010–2020), I argue that co-producing critique from within the university requires designing boundary spaces, intermediating between knowledge claims and balancing between articulated and attributed values for co-production. This gives rise to co-production as an epistemic praxis, not method, characterised by boundary work, epistemic choreography and triple shifting. I argue that whilst academics should argue for altogether different kinds of institutions, there is also value in recognising how we are tethered to our institutions. More attention should be paid to choreographing universities into, rather than out, of critical-engaged work, in order to mobilise their privilege and position for social justice. [ABSTRACT FROM AUTHOR]

We need new ways of making the everyday world visible through disruptive empirical methodologies that privilege social justice and utopian acts of critical imagination. [ABSTRACT FROM AUTHOR]

Three studies tested whether witnessing incidents of racial discrimination targeting Black people may motivate White people to engage in collective action for racial justice. In studies of White Americans (Study 1) and self‐identified White activist "allies" (Study 2), witnessing incidents of racial discrimination predicted greater willingness to participate in collective action for racial justice, through the pathway of enhanced awareness of racial privilege. Studies 1 and 2 showed that awareness of racial privilege uniquely predicted the link between witnessing incidents of racial discrimination and willingness to participate in collective action for racial justice; these effects were consistent both with and without controlling for Whites' sense of identification with their own racial group. Study 3 tested experimentally how witnessing incidents of racial discrimination may compel White people to become more motivated to engage in collective action for racial justice. Compared to those in a control condition, White participants who were randomly assigned to watch a brief video depicting recent discriminatory incidents targeting Black people (e.g., Starbucks incident in Philadelphia, housing incident at Yale University) tended to show greater motivation to engage in collective action for racial justice, an effect accounted for largely by enhanced awareness of racial privilege. How witnessing incidents of racial discrimination can transform views of privilege and willingness to stand up for racial justice among members of advantaged racial groups is discussed. [ABSTRACT FROM AUTHOR]

Given the persistence of oppression in contemporary society, social workers may expect to encounter social bias in the clinical setting. On the one hand, clients who identify as a member of a disadvantaged social group may report experiences of oppression accompanied by emotional, behavioral, and physical responses (Carter in Couns Psychol 35(1):13–105, 2007; Sue in Microaggressions and marginality: manifestation, dynamics, and impact, Wiley, Hoboken, 2010). On the other hand, those who are members of a historically privileged social group may present with negative affective and behavioral responses associated with prejudicial ideations towards disadvantaged social groups (Sullaway and Dunbar in Clin Psychol 3(4):296–309, 1996). This paper provides evidence from my field experiences that directly confronting social bias encountered in the clinical setting promotes client wellbeing and social justice with diverse clients. In doing so, I respond to the call for front line practitioners to share their perspectives regarding the integration of social justice and social work (Maschi et al. in J Soc Work Pract 25(2):233–253, 2011). I also elaborate on Howard University School of Social Work's Black Perspective as a theoretical orientation for clinical social work with diverse populations (Gourdine and Brown in Howard University School of Social Work in the 1970s: social action, advocacy, and agents of change, Black Classic Press, Baltimore, 2016). Because Black perspectives are often marginalized in scholarship and practice, I hope to shed light on their critical role in addressing contemporary clinical issues (Bent-Goodley et al. in J Hum Behav Soc Environ 27(1–2):27–35, 2017; Graham in Soc Work Educ 28(3):268–280, 2009). [ABSTRACT FROM AUTHOR]

The goal of physical education (PE) is to increase student confidence, competence, and motivation to lead physically active lifestyles. Research has shown that physical education teacher education (PETE) students tend to be sexist, elitist and unsympathetic towards social issues. Currently, a gap in culturally responsive and socially just forms of PE that bring attention to racism, colonialism, sexism, heteronormativity, and other social issues requires greater acknowledgement from researchers. OBJECTIVES: The purpose of this study is to (1) better understand how PETE students might be engaged to take on a critical agenda that would increase their willingness to teach in culturally responsive ways, and (2) engage in more socially just forms of PE. METHODS: Using autobiographical narrative inquiry, three students confront and explain their reactions to dominant discourses that have shaped their identities and think critically about how their own experiences may be different than the students who will be in their future classes. The study uses narrative inquiry methodology to engage with the individual and shared experiences of participants. Drawing on three preservice teachers' narratives, the author illustrates how a different starting point in teacher education may enrich and shape beginning PE teachers' capacity to teach in socially just ways. RESULTS: The participant accounts challenge the work of those critics who have long assumed that critical pedagogies are most appropriate for teaching preservice teachers about matters of social justice. The finding that these preservice teachers are capable of understanding and engaging in social justice issues despite social privilege should be of interest to teacher educators because it constitutes a call for change. CONCLUSION: This method of inquiry allows for the examination of tensions and shifting identities that are lived by preservice teachers impacting their conceptions of teaching and learning. [ABSTRACT FROM AUTHOR]

Reproductive justice recognizes that women and girls' reproductive health is shaped by intersecting systemic oppressions (e.g., racism, sexism, classism, heterosexism) which affect their ability to make meaningful choices about their reproductive lives. The articles in this issue represent a coordinated effort to apply the reproductive justice framework to the scientific study of social issues. Consistent with reproductive justice principles, all articles acknowledge the foundation of reproductive justice in the experiences and knowledge of women of color, consider the roles of power, privilege, and oppression throughout the inquiry process, and address the utility of findings for improving the lives of marginalized groups through structural and social change. With this special issue, we hope to reframe the relationship between research and practice on marginalized populations' reproductive health, and contribute to efforts to apply reproductive justice across domains of social science, including psychological science. [ABSTRACT FROM AUTHOR]

Through narrative and critique, this critical analysis addresses the role and reification of privilege in the pedagogical processes of experiential education. Using whiteness as a critical and theoretical lens, we argue experiential education is a privileged pedagogy, aimed at maintaining the status quo and reproducing dominant power relations between racialized social groups. Participants, instructors, spaces, and activities often reflect the embedded whiteness of experiential education. We critically examine the use of challenge in experiential education and offer a language of possibility for future trajectories for experiential education which facilitates more just and equitable teaching and learning processes. [ABSTRACT FROM AUTHOR]

Algorithmic discrimination has become one of the critical points in the discussion about the consequences of an intensively datafied world. While many scholars address this problem from a purely techno-centric perspective, others try to raise broader social justice concerns. In this article, we join those voices and examine norms, values, and practices among European civil society organizations in relation to the topic of data and discrimination. Our goal is to decenter technology and bring nuance into the debate about its role and place in the production of social inequalities. To accomplish this, we rely on Nancy Fraser's theory of abnormal justice which highlights interconnections between maldistribution of economic benefits, misrecognition of marginalized communities, and their misrepresentation in political processes. Fraser's theory helps situate technologically mediated discrimination alongside other more conventional kinds of discrimination and injustice and privileges attention to economic, social, and political conditions of marginality. Using a thematic analysis of 30 interviews with civil society representatives across Europe's human rights sector, we bring clarity to this idea of decentering. We show how many groups prioritize the specific experiences of marginalized groups and 'see through' technology, acknowledging its connection to larger systems of institutionalized oppression. This decentered approach contrasts the process-oriented perspective of tech-savvy civil society groups that shy from an analysis of systematic forms of injustice. [ABSTRACT FROM AUTHOR]

This essay contends that honors education should seize the opportunity to expose our students to the horrors of our society such as "the violence against those among us with the least amount of power." We can affirm our curricular foundation (writing, reflection, and critical thinking) by supplementing it with histories of oppression in order to better equip our students with the tools necessary to become change agents. Such a shift in curricular content and pedagogies could engender changes in our institutional practices that model successful collaboration across races, cultures, and disciplines for our students, ultimately leading the way to a more just university. Our investment in our students' ability to take the lead in interrupting oppressive patterns, challenging the status quo, and becoming change agents will lead to a more just society. [ABSTRACT FROM AUTHOR]

This mixed methods study investigated the impact of learning about homelessness on the civic development of privileged adolescents. Pre—post surveys, classroom observations, and qualitative interviews revealed that the participating adolescents developed a more complex understanding of the factors that contribute to homelessness; however, this deeper understanding of homelessness was not accompanied by a reconfiguring of participants’ beliefs about America’s opportunity structure. Instead, this study’s privileged adolescents defended their own positions within the existing class structure by invoking legitimizing, and naturalizing ideological frames. This resistance to social justice content impeded participating teens’ development of civic responsibility for fellow citizens contending with poverty and homelessness. [ABSTRACT FROM PUBLISHER]

The article discusses the responses of the Maryland Institute College of Art (MICA) to the death of Freddie Gray in Baltimore police custody in 2015 and the peaceful and violent protests that followed. It focuses on the Pedagogy for Change framework for preservice teachers. The article mentions how MICA faculty discussed gender inequality, bullying, racism, socioeconomic status and the relationship between art and social change.

Interpersonal conflict poses a serious threat to social justice activism. In the context of indigenous solidarity activism in southern Arizona, conflicts are often born of the challenges accompanying differentials in social privilege due to differences in race and ethnicity relative to white supremacist settler colonialism. This paper examines activist collaboration between Tohono O'odham and non-Native anarchist activists in southern Arizona, arguing that a topological activist polis is a useful lens through which we can better understand the roots of conflict in social justice activism. Non-Native activists are often aware of the ways white supremacist settler colonial society privileges particular identities while marginalizing others. Nonetheless, settler and white privilege give rise to tensions which can be seen topologically through the very different relationships non-Native and indigenous activists have to ongoing processes of white supremacy and to histories of the genocide of indigenous peoples. [ABSTRACT FROM AUTHOR]

Self-reflection is a vital tool that can be used in the preparation of aspiring school leaders to ensure they can equitably serve the increasingly racially, culturally, linguistically and economically diverse students in schools. When coupled with social justice pedagogy, reflection can also serve as a means of gauging student resistance, growth and understanding of issues of race and privilege. In this study, written self-reflections from educational leadership students exposed to social justice pedagogy were examined, revealing varying degrees of resistance in the form of intense emotions, distancing and opposition for some, and changes in mindset for others. Students also began interrogating their own assumptions, practices and the equity-oriented theories presented. Findings reiterate the utility and need for social justice pedagogy that includes self-reflection in the preparation and continued professional development of educational leaders. [ABSTRACT FROM PUBLISHER]

This article reflects on the author's experiences as an early career academic engaging in activism for social justice goals that is often oppositional to and not supported by academic social work. The author reflects upon two major efforts that he was actively engaged in; the first was related to organizing a national campaign against a major social work research organization that attempted to hold its conference in a location under boycott by low wage workers, and the second related to acting as an ally for a group of undergraduate students seeking to travel to Ferguson, MO in order to protect voter rights and stand with community members against racial injustices. Through these experiences, the author has faced difficult challenges that often put him in a position to have to choose between the values of academia and those of social work and humanity. [ABSTRACT FROM AUTHOR]

Scholars and practitioners suggest that some people with power and privilege organize within their own communities to create change and help shape a just society. However, extant literature offers no model of how those with privilege organize to support these goals while remaining accountable to cross-class movements and avoiding replication of existing, unjust power structures. This mixed-methods case study examines how an organization of young adults who have (or will inherit) wealth alters a transformative model to effectively organize people with wealth. The article extends the literature on community organizing by proposing a model for organizing people with wealth and privileged identities to responsibly leverage their resources and access to elite institutions. Working with these young adults, a cross-class team of organizers uses its collective knowledge and experience to develop critical consciousness, build skills, and create action plans that responsibly support social justice. [ABSTRACT FROM AUTHOR]

This article describes “courageous conversations” in social justice group work and a continuum of action for social justice interventions. It analyzes themes from 20 contributions to 2 consecutive special issues of The Journal for Specialists in Group Work on social justice group work. Implications for future development in group leadership and areas for further exploration are offered. [ABSTRACT FROM AUTHOR]

A call from the group counseling literature (Brown, 2009) recognizes the need for theoretical and empirical writings that explore the intersection of social justice and counseling practice, as many counselors are unprepared to address the impact of oppression and privilege on group process. The authors explore these issues by making recommendations and offering five strategies to assist in group discussions of marginalization, privilege, and oppression into group theory. These strategies include ways to assist counselors in recognizing how group members may oppress one another as well as specific recommendations from two current group counselors who practice social justice. [ABSTRACT FROM AUTHOR]

The article offers the author's insights on teaching privilege through empathy in the classroom. The authors relates his experiences to show the factors which differentiates the privilege and underprivileged. It defines privilege, the role of social justice in acquiring privilege, and empathy relative to understanding privilege. It discusses the three primary components of empathy used as a model for teaching privilege, such as affective response.

The article offers the author's insights on power and privilege. The author mentions her experiences regarding social justice when she was a child including the invitation of her father to a crazy lady, being a dirt scraper in a game with a group of popular girls in school, and a member of a sorority in her college life. Moreover, she says that problems among people are created in sociopolitical arena and wisdom can only be obtained by truth.

The article offers the author's insights on how developing an awareness to the white privilege can help eliminate racism and social injustice. The author says that she acquired privilege and power because she is white, but failed to learn the meaning of her social status and how it affects others. It relates that understanding the white privilege status and its impacts is the key to achieve racial justice.

The article presents the author's insights on social consciousness and the struggle against oppression. She mentions the election of U.S. President Barack Obama as a mark of the new era of social justice. The author says that there is an opportunity to change the indifference toward oppression and points out that the oppressive realities experienced by many do not reflect the best of what people can do. The ways on how the author has come to understand privilege and marginalization are explored.

Power disparities underlie many of the issues that couples bring for therapy. People in relationships are not equal; often one partner is systematically conferred unearned advantage and dominance. This article synthesizes results from three qualitative research studies to propose a social justice approach for clinical practice with couples. Interventions are suggested to keep issues of power and privilege a central focus while addressing the ordinary issues partners present for therapy. [ABSTRACT FROM AUTHOR]

Early childhood education and care (ECEC) in Australia has long been associated with the concept of social justice, however, a clear understanding of what it looks like across diverse services and communities is not available. This article reports the process of inquiry, as well as the outcomes, of a small-scale study designed to uncover the perceptions of ECEC educators working in rural and remote communities in the state of Queensland. Data were collected through individual semi-structured interviews with five educators from rural and remote settings identified as areas experiencing significant growth in population diversity. An initial thematic analysis of the data revealed three key themes. A secondary analysis using a place and space conceptual framework uncovered deeper, more sophisticated meanings of the educator experience of social justice. The research is important in bringing pedagogical conversations to the forefront regarding ECEC educator perceptions of their role in creating a socially just learning environment. In addition to identifying future research possibilities, implications from the findings indicate opportunities for re-examining and rethinking initial teacher education and ongoing professional learning. [ABSTRACT FROM AUTHOR]

The construct of social privilege is ubiquitous within the multicultural and social justice literature. However, the group work literature has yet to integrate the construct into group theory, processes, and training. In this article, we review the group literature on multicultural and diversity issues. Also, we examine the multicultural and social justice literature for an operational definition of social privilege. Finally, we make an argument for the impact of social privilege on group work and for the necessity of integrating social justice competencies into group work. [ABSTRACT FROM AUTHOR]

This response suggests that Inclusive Cultural Empathy (ICE) is a process that multiculturally aware group counselors can use to help group members move beyond the confines of social privilege and culture-bound assumptions that divide members and impede communication. [ABSTRACT FROM AUTHOR]

The literature is extensive about explanatory behavioral and social effects with an individual or micro focus. A somewhat less programmatic literature exits in social justice that considers systemic or macro factors: for example, mental health service and its structures that perpetuate inequity and disparity in service delivery. Social privilege arises from macro-level environments wherein certain social identities of race, class, gender, sexuality, and religion are considered normative with perceived natural rights, whereas those not thus privileged are questioned and discredited. The article approaches privilege as a therapist attitudinal variable, a subjective experience as well as perception of entitlement, which can be remediated through the practice of multicultural counseling competencies. As a multicultural competency, group therapists are expected to learn about groups with different social classes, their privileged cultures and feelings of entitlement as opposed to marginalized cultures, and their feelings of disempowerment and disidentification with privileged classes. Group therapists are encouraged to examine their own values, biases, and assumptions that emanate from their middle-class, higher-education standing and to advocate against counseling dynamics that marginalize and oppress group therapy members who are different from other group members as well as from the leader. Social privilege and multicultural competencies are inversely related. [ABSTRACT FROM AUTHOR]

The authors describe social justice advocacy interventions to initiate difficult discussions at the university where they are employed. They emphasize the need to foster difficult dialogues about the problem of institutional racism among students, faculty members, and administrators where they work. The Privileged Identity Exploration (PIE) model is also discussed. [ABSTRACT FROM AUTHOR]

This article will introduce the Privileged Identity Exploration (PIE) Model. This model identifies eight (8) defense modes associated with behaviors individuals display when engaged in difficult dialogues about social justice issues. Implications for the model and ways it can be used to assist facilitators as they engage participants in discussions about diversity are discussed. [ABSTRACT FROM AUTHOR]

The article provides an overview of the articles in this issue and discusses the author's experience of being a privileged white American child studying in the United States. The author recalled taking little notice of African American schoolchildren while growing up. The author introduced the articles published in this issue including one on social justice in education, another on white counseling students' understanding of power and oppression and another on increasing learners' awareness of less privileged persons.

Teaching about oppression from a position of privilege can be a challenging task. However, many social work educators come from multiple positions of privilege and must be able to teach about and serve as allies to social justice movements. The following narrative reflects my attempts to engage in this work with humility using my mistakes as catalysts for learning. [ABSTRACT FROM AUTHOR]

This response discusses the importance of “privilege talk” and relates the concept of privilege to group counseling research. The impact of “colorblindness” on the dynamics of groups is discussed. The importance of understanding social privilege and its influence on counseling groups is emphasized. [ABSTRACT FROM AUTHOR]

Health inequities are widespread and persistent, and the root causes are social, political and economic as opposed to exclusively behavioural or genetic. A barrier to transformative change is the tendency to frame these inequities as unfair consequences of social structures that result in disadvantage, without also considering how these same structures give unearned advantage, or privilege, to others. Eclipsing privilege in discussions of health equity is a crucial shortcoming, because how one frames the problem sets the range of possible solutions that will follow. If inequity is framed exclusively as a problem facing people who are disadvantaged, then responses will only ever target the needs of these groups without redressing the social structures causing disadvantages. Furthermore, responses will ignore the complicity of the corollary groups who receive unearned and unfair advantage from these same structures. In other words, we are missing the bigger picture. In this conceptualization of health inequity, we have limited the potential for disruptive action to end these enduring patterns.The goal of this article is to advance understanding and action on health inequities and the social determinants of health by introducing a framework for transformative change: the Coin Model of Privilege and Critical Allyship. First, I introduce the model, which explains how social structures produce both unearned advantage and disadvantage. The model embraces an intersectional approach to understand how systems of inequality, such as sexism, racism and ableism, interact with each other to produce complex patterns of privilege and oppression. Second, I describe principles for practicing critical allyship to guide the actions of people in positions of privilege for resisting the unjust structures that produce health inequities. The article is a call to action for all working in health to (1) recognize their positions of privilege, and (2) use this understanding to reorient their approach from saving unfortunate people to working in solidarity and collective action on systems of inequality. [ABSTRACT FROM AUTHOR]

The article comments on the Jennifer Logue's notion of race privilege. In her essay, while Logue acknowledges the advantages and disadvantages associated with privilege, she, however, minimizes the latter. For one thing, she failed to characterize co-victimization resulting from oppression by the privileged. Any characterization of co-victimization that conflates the privileged with the victims does social injustice to the lived experience, despair and resilience of the latter. Second, her view of privilege as being both good and bad dissolves the relational meaning of the concept and fails to illuminate inequitable social systems.

• Case studies demonstrate the need for self-reflectivity in art therapy. • The vagina is explored as an active agent instead of a passive hole. • The effect of dominant narratives on LGBTQI imagery in art therapy is investigated. • Introjected heteronormativity is examined through an intersectional framework. • The importance of social justice awareness training for art therapists is discussed. Many creative art therapists have called for a greater awareness in our profession of social injustice and have cautioned against the invisibility of social privilege: be it by race, gender, sexual orientation or any other means. They have called for institutions to be more vigilant in including awareness of the unconscious nature of such prejudices in their art therapy training programmes and they have called on individual therapists to be more self-reflective in their practices. The author offers a response to this call and self-reflects on her own practice. She uses a series of case studies with LGBTQI clients to explore how questioning dominant narratives helped her respond more effectively to her clients' needs. The author challenges the phallocentric perception of the vagina as a hole and deconstructs the active-passive power dynamic so often attributed to penetrative sex. The author wishes to demonstrate how, despite her own LGBTQI identity, as a person who grew up within a heterosexual dominant narrative, she nevertheless introjected its values: the therapist's difficulty in negotiating this narrative can limit the potential space within the setting in terms of meaning and be detrimental to the client. [ABSTRACT FROM AUTHOR]

Intercultural communication offers both theoretical and pedagogical implications for communication instruction. As such, we interweave theories and concepts of intercultural communication and instructional communication in (re)thinking "difficult," "sensitive," or "uncomfortable" classroom conversations that involve privilege, power, and intersecting cultural identities (e.g., racism). In juxtaposing these areas side by side, we first interrogate why intercultural and instructional communication scholars have neglected what the other takes as central: pedagogy and diversity. In particular, we ask: Why are certain conversations deemed "difficult" in the mainstream communication classroom? To whom are they difficult conversations? Why might these conversations feel "uncomfortable or risky"? Second, we crystalize how intercultural communication makes strides toward feeling/thinking/understanding difficult conversations in ways that promote social justice by proposing a pedagogy of "SWAP-ping" the communication classroom. [ABSTRACT FROM AUTHOR]

The article reflects on the disparities which lie within the social hierarchy system in which the lower social classes are excluded from several social benefits. It refers to the differences in economic strength of rich and the poor class which is responsible for suffering of the poor families. Also investigated is initiatives undertaken by social professionals to raise awareness for the grant of various social privilege, and health care services to poor class to incorporate social justice.