STAGE 1
Inclusion Safety
Our ability to reach unity in diversity will be the beauty and the test of our civilization.
āMahatma Gandhi
Figure 5. Entering the path to inclusion and innovation
Diversity is a fact. Inclusion is a choice.
But not just any choice.
Key concept: The choice to include another human being activates our humanity.
As the first stage of psychological safety, inclusion safety is, in its purest sense, nothing more than species-based acceptance (figure 5, previous page). If you have flesh and blood, we accept you. Profoundly simple in concept, devilishly difficult in practice, we learn it in kindergarten and unlearn it later. A mere 36 percent of business professionals today believe their companies foster an inclusive culture.1
I remember talking to my son, Ben, after his first day of kindergarten:
āHow did you like your first day of kindergarten, Ben?ā I asked.
āIt was fun, Dad.ā
āAre you excited to go to school tomorrow?ā
āYeah, Iām excited.ā
āIs Mom going to take you to school again tomorrow?ā
āNo, Iām going to walk.ā
āDo you have anyone to walk with?ā
āNo, Dad, Iāll just walk by myself, but if anyone wants to walk with me, they can.ā
Iāll never forget that tender exchange. Itās a reflection of the un-corrupted, inclusive nature of children.
Key concept: We include naturally in childhood and exclude unnaturally in adulthood.
Out of our flaws and insecurities, we model and reinforce exclusion to those around us. But it doesnāt have to be that way. After living with the Navajo for a few years, my family moved to Los Angeles and then finally settled into a middle-class neighborhood in the San Francisco Bay Area. I remember feeling uprooted and lost as a boy. Bored, lonely, and battling a little resentment, I sat on the porch one day when a kid from the neighborhood rode up on his bike. He walked over and, without any hesitation, announced, āHi, Iām Kenny.ā In no time, we were riding our bikes together, eating kumquats, and catching alligator lizards. The young man who befriended me and extended inclusion safety so confidently at age ten is now Pastor Kenny Luck, the menās pastor at the Camelback Church in Lake Forest, California.
Not everyone is born with Kennyās confidence and sense of concern, but the basic decision to include or exclude is not about skill or personality, although those things can enhance your ability to include. Itās more about intent than technique. You canāt legislate it, regulate it, train it, measure it, or gimmick it into existence. It doesnāt answer to those forces. Itās an act of will that flows from the empire of the heart. If thereās no psychological safety, thereās no inclusion.
Key concept: Including another human being should be an act of prejudgment based on that personās worth, not an act of judgment based on that personās worthiness.
Our children memorized passages from Martin Luther King Jr.ās āI Have a Dreamā in school. I can still hear them recite the line, āI look to a day when people will not be judged by the color of their skin, but by the content of their character.ā The theologian Reinhold Niebuhr made a similar observation when he said, āWe are admonished in scripture to judge men by their fruits, not by their roots.ā2
Before we judge others as less exalted, please note that the Reverend King and Pastor Niebuhr are talking about worthiness of character. My point is that worth comes first, worthiness comes second. Inclusion safety is not about worthiness. Itās about treating people like people. Itās the act of extending fellowship, membership, association, and connectionāagnostic of rank, status, gender, race, appearance, intelligence, education, beliefs, values, politics, habits, traditions, language, customs, history, or any other defining characteristic. Inclusion marks passage into civilization. If we canāt do that as a starting point, weāre not being true to what Lincoln called āthe better angels of our nature.ā Withholding inclusion safety is a sign that weāre engaged in a fight with our own willful blindness. Weāre self-medicating with enchanting tales about our distinctiveness and superiority. If itās a mild case of snobbery, that may be easy to dismiss. But if itās a more severe case of narcissistic supremacy, thatās a bigger problem. And then thereās everything in between.
In our social units, we should create an environment of inclusion before we begin to think about judgments at all. Worth precedes worthiness. Thereās a time and a place to judge worthiness, but when you allow someone to cross the threshold of inclusion, thereās no litmus test. Weāre not weighing your character in the balance to see if youāre found wanting. To be deserving of inclusion has nothing to do with your personality, virtues, or abilities; nothing to do with your gender, race, ethnicity, education or any other demographic variable that defines you. There are, at this level, no disqualifications, except oneāthe threat of harm.
The only reciprocation requirement in this unwritten social contract is the mutual exchange of respect and permission to belong. That exchange is unenforceable by law. There are, of course, laws against discrimination, but in a thousand ways we can still informally persecute each other.
Let me give you an example of A/B testing for inclusion safety. I have two cars. One is old and rusty, has 315,000 miles on the odometer, and a resale value of $375. The other is a black sports sedan. When I take in my sedan for service, the attendant is highly responsive. When I take my rust bucket, the attendant can be mildly disdainful. In both cases, the car is the lead indicator of my social status, and people grant or withhold inclusion safety based on my car, the artifact in which I sit. Some days Iām politely ignored, some days solicitously attended to. Thatās how sensitive people are to these indicators because we scramble for status like apes for nuts.
Key questions: Do you treat people that you consider of lower status differently than those of higher status? If so, why?
What should it take to qualify for inclusion safety? Two things: Be human and be harmless. If you meet both criteria, you qualify. If you meet only one, you donāt. The great African American abolitionist Frederick Douglass made the definitive statement about inclusion safety when he said, āI know of no rights of race superior to the rights of humanity.ā That statement can apply to any characteristic. When we extend inclusion safety to each other, we subordinate our differences to invoke a more important binding characteristicāour common humanity.
Table 1 defines respect and permission in the first stage of psychological safety. The definition of respect in this stage is simply respect for the individualās humanity. Permission in this stage is the permission you give another to enter your personal society and interact with you as a human being. Finally, the social exchange is one in which we trade inclusion for human status, provided we donāt threaten each other with harm.
Table 1 Stage 1 Inclusion Safety
Despite knowing we should extend inclusion safety to everyone, we have become very skilled at chasing each other to the margins and patrolling the boundaries. We splinter, segment, and stratify the human family. Sometimes, we extend partial or conditional inclusion safety. Sometimes we revoke or withhold it.
Key concept: Instead of granting inclusion safety based on human status, we tend to judge another personās worthiness based on indicators like appearance, social status, or material possessions, when those indicators have nothing to do with worth.
Kimchi and Our Common Humanity
When I was in graduate school, I had the opportunity to do research at the Seoul National University in Korea as a Fulbright scholar. The university offered me a place at its Social Science Research Center. The day I arrived, Professor Ahn Chung Si greeted me warmly and took me around the center to meet the staff and other researchers. My initial apprehension was replaced with a sense of inclusion when two Korean graduate students asked me to go to lunch. I was the different one, the stranger, the alien, the one that didnāt fit in. But I was not the odd person out. Holding my bowl of rice dumpling soup, I sat down at one of the tables in the cafeteria and was soon greeting other students and faculty. With some hesitation, a student sitting next to me handed me a bowl of kimchi. That was the beginning of an extraordinary experience with inclusion safety.
True, I was a novelty, but I hasten to say that inclusion safety is not simply the expression of hospitality. You can be polite and not mean it. That kind of surface acting is a disingenuous way of abiding by common rules of decency and decorum. But these students were not only kind and helpful on my first day, which is easy to do. They were also kind and helpful on my thirtieth day and my sixtieth day and so on. I was clearly outside their social group and overstayed the normal expiration date for standard-protocol, obligatory, respectful treatment. But after weeks and weeks of long days at the center, they never revoked the inclusion safety they first extended. It was real.
Key questions: In the arc of every life are times when inclusion safety makes all the difference, when someone reaches out to include you at a vulnerable time. When did this happen to you? What impact did it have on your life? Are you paying it forward?
Letās put this in historical context. South Korea is considered the worldās most neo-Confucian society, historically embracing status hierarchy, inequality, and inherent discrimination as values. Human rights have a short history, but have in recent years been acknowledged as a matter of political expediency, not through some religious or philosophical sense of natural law, inalienability, or God-invested entitlement. In this society, rights are more instrumental than moral, more negotiated than inviolate, more legislated than guaranteed or absolute. Confucianism lacks rational, legal, or moral grounds for inclusion, but rather emphasizes loyalty, devotion, allegiance, and compliance to authority in the promotion of group harmony and stability.
What does all of that mean? It means Iām an outsider. Thereās no natural place for me in Korean society or hierarchy. And yet my Korean friends included me in a way that superseded their neo-Confucian tradition. They suspended the normal terms of engagement, giving precedence to a higher principle of humanity. Rather than focus on differences, they emphasized common fellowship.3 Was I now Korean? Did they grant me full social and cultural membership? No. They extended inclusion safety, but on what basis? Was it religious, ethnic, socioeconomic, geographic, cultural, political, legal? None of the above. It was based on a supernal, primordial human connection that overcame our separatism and penetrated to membership in a universal family.
Key question: To create inclusion safety, it helps to understand cultural differences, but you donāt need to be an expert in those differences, just sensitive to and appreciative of them. How do you acknowledge and show sensitivity and appreciation for the cultural differences that exist on your team?
Hardening the Concept of Equality
The philosopher John Rawls reminds us of this fundamental truth: āInstitutions are just when no arbitrary distinctions are made between persons in the assigning of basic rights and duties.ā5 To exclude a member of a social unit based on conscious or unconscious bias is exactly that, an arbitrary distinction. These must be removed, as Rawls says, to ābuild an enduring system of mutual cooperation.ā6
There will always be differences, but there mustnāt be barriers. There will always be majorities and minorities, but we should never attempt to deracinate each other until we melt into a homogenous lot. Our differences define us.
Some would object on grounds that we donāt know each other. So how can we accept, include, tolerate, and connect with strangers? And in fact, research shows that the key drivers of psychological safety include familiarity among team members and the quality of those relationships based on prior interactions.7 To extend inclusion safety is not to extend mature, developed feelings of affection. Your feelings can only be expectant and assumptive, but they can still be real. Xenophobic arguments are born of ignorance, fear, jealousy, or a dishonest desire for superiority.
Key concept: God may have made us of different clay, but there are no grounds to say that your clay is better than mine.
Inclusion safety is not earned but owed. Every human has title to it as a nonnegotiable right. In fact, we canāt sustain civilization without it.8 We hunger for and deserve dignity and esteem from each other and unavoidably practice morality when we extend or withhold inclusion safety. If thereās no threat of harm, we should give it without a value judgment. As the basic glue of human society, inclusion safety offers the comforting assurance that you matter. If youāre a leader and want your people to perform, you must internalize the universal truth that people want, need, and deserve validation. Inclusion safety requires that w...