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2015 is the 25th anniversary of the signing of the ADA. We will be posting 25 posts over the next 12 months which will focus on the ADA- how it has changed society and what still needs to be done. Our goal is to cover for you, dear reader, as many different angles and issues as possible. Below is the fourth post in our #ADA25For25 series. The most recent post can be viewed here
When I conduct professional workshops and trainings for Jewish leaders seeking to become more inclusive, I typically begin by asking them to share their definition of inclusion. (There are fun & catchy ways to do this, and most recently I have been using the prompt define inclusion in three words or less.) The reason for this set-induction is two-fold: first, it focuses participants on the task at hand and second, it helps participants to recognize, up front, that there is no universal definition of inclusion.
You may be wondering why that matters. No universal definition or standard of inclusion means that individual organizations and school districts must figure out for themselves what inclusion means and how it might best be accomplished in their setting. The Americans with Disabilities Act (ADA) guarantees that people with disabilities have the same opportunities as everyone else to enjoy employment opportunities, to purchase goods and services and to participate in State and local government programs and services. The Individuals with Disabilities Education Act (IDEA) governs how states and public agencies provide early intervention, special education and related services to infants, toddlers, children and youth with disabilities. Both of these laws prohibit discrimination. Both laws describe appropriate accommodations. But neither actually defines or explains what it means to be inclusive. As a result, there is tremendous variation from state to state and district to district.
It gets even more complicated for us in the Jewish world. As private, religious institutions we are not bound by the ADA or IDEA. There are no legal mandates requiring us to make accommodations for and/or offer inclusive opportunities for people with disabilities and their families. Advocates of an inclusive Jewish world know that the inclusion of Jews of all abilities is the right, moral and just thing to do. We know that we must look past legal mandates and turn, instead, to our own Jewish teachings and sensibilities to guide us to do what is right. But without laws or specific mandates, Jewish leaders find themselves without the proper support and guidance to make inclusion a reality.
How do we start? What do we do? Must we focus on our structures or on our people? How can we seek to bring more people into our community if we can’t accommodate their needs once they are there? Why is it that some people feel inclusion means everyone all together all the time while others prefer a balance of separate and inclusive opportunities? How do we choose what is right and what is really inclusive?
I find myself helping to guide people to an understanding of inclusion by focusing first on what inclusion is NOT. Jewish leaders can begin to make strides toward a more inclusive culture when they avoid common pitfalls and assumptions:
In the end, the message is clear: inclusion matters, legal mandates or not. It is incumbent upon each organization to develop an understanding of inclusion and work toward creating a vibrant community that includes and supports everyone.