[soundcloud url=”https://api.soundcloud.com/tracks/204394328″ params=”auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&visual=true” width=”100%” height=’600′ iframe=”true” /]
This episode of #BreakingDownRacism tackles the causes and cures of White Liberal Guilt. Originally uploaded May 2015.
Written by: Finn Brigham
Directed by: Andrew Hoyles and Jonas Gonzales
Researched by: Jillian Burford
Narrated by: Dr. Robin J. Hayes and Finn Brigham
Series created by Dr. Robin J. Hayes.
I attended the first national Movement for Black Lives (M4BL) Convening in Cleveland, Ohio and return to say that the movement is alive and strong. This past weekend’s events called into memory our Black elders and youth, our LGB, Queer, and Trans brothers and sisters, and all others whose lives were taken along the way as we struggle for the right to Black humanity. The movement breathes because we breathe, and we work, and we sacrifice.
That said, revolutionary work is being done because M4BL was a huge success. Nearly one thousand beautiful Black faces showed up in downtown Cleveland for the weekend of July 24th to find community and collectively re-imagine the future of Black society. Culture, organizing, healing, and imagining were some of the focal points of the broad range of activities available for attendees. I had the pleasure of participating in dialogues on Black workers, self-determination through food justice and agriculture, anti-Blackness, and a panel discussion with four ex-Panthers.
What was profound for me at this Convening was the power that emanated from the space, brought on by the union of passionate Black individuals across generations. I felt this energy from my very first session, “#BlackWorkersMatter: The State of Black Worker Organizing in the U.S.” The fact of our very presence, a collective of black people organizing together when our communities are so often divided, was a sentiment that I heard many in the room echo. Panelist Kimberly Freeman Brown took a moment to publicly acknowledge the intergenerational space, a rarity in her work as a labor organizer, and let the feeling simmer for a while before beginning. One woman exclaimed in a small group discussion that she was experiencing culture shock, seeing so many young people in a space organized around the labor movement.
What made this workshop so powerful, and this held true for the Conference as a whole, was the collective memory generated by the display of ages in the room. We had elders who were more closely touched by the labors of the 20th century civil rights movement, retired union workers, veteran leaders, students, educators, young community leadership, and laborers themselves. Each of us brought our own segment of the Black existential condition from which we came. The result was a lively and impassioned discussion about the kind of labor movement we need to enable economic justice and ensure the health of Black communities. Our conversations were cut short in the interest of time, but we had built up so much momentum that most stuck around to build connections with other community organizers and share experiences. What happened in the #BlackWorkersMatter session was not a rarity. Each of my four sessions, as well as those I observed in passing was pulsing with that same creative, productive energy that will be essential in our next strides towards liberation.
A moment ago I mentioned that the Convening was a place where “collective memory” arose. Collective memory refers to a people’s understanding of the world and themselves throughout time as formed by the group’s constituents. The refusal of Black collective memory by White supremacist colonial power has been laden in the fabric of global societies since the origins of the African Diaspora. Our people have been systematically enslaved, colonized, sterilized, incarcerated, mis-educated, and murdered. Our children are born targets for law enforcement and government agencies like Foster Care. Black society is entangled in a world of social deaths that prevent our masses from attaining the cohesion and stability necessary to reconstruct that collective memory which has been withheld from us. With a revived collective memory, we may learn to know and love ourselves as ourselves and not through the lens of Whiteness.
So, when I say that was an essence of collective memory at M4BL, I foresaw a future of opportunity for our communities to grow and heal as we work across generations in solidarity. When I attended the panel led by former Black Panthers Ashanti Alston, Pam Hannah, Dhoruba Bin-Wahad, and Hank Jones (San Francisco 8), they expressed to us that they were not certain they would live to see “the movement” live like this again. This nod from our elders in the struggle is a sign that we have “connected the dots” throughout our history and are on the path to building something great.
M4BL was as educational as it was inspiring, and it reminded me of the need for Black Studies programming in communities. What better way to build collective memory than to educate the masses about Black history, culture, and ideology? When the Black Panther Party was still active, one could not be granted general membership until they had completed a political education class. In their Ten-Point Program, a declaration of ideals, the Panthers wrote, “We believe in an educational system that will give our people a knowledge of self. If a man does not have knowledge of himself and his position in society and the world, then he has little chance to relate to anything else.” The Panthers were active in one of the nation’s peak moments of Black resistance, and they knew that education would be vital the integrity of their struggle. The M4BL Convening was a step towards this reality, as organizers shared their understanding of the Black condition. Black Studies programming with be another step towards the reification of our humanity.
On the closing of the second day of M4BL, after hearing words from the families of our recently slain, trans activist Miss Major, and other community organizers, we entered into a chant. Together we repeated, “It is our duty to fight for our freedom. It is our duty to win. We must love and support one another. We have nothing to lose but our chains.” We shouted this aloud a few times and on our last round, Kendrick Lamar’s Alright began to play on the auditorium speakers. The crowd burst into celebration. While there is much work to do, I left Cleveland excited for what is to come. I am hopeful and optimistic, because in time, I know “We gon’ be alright.”
by Rhyston Mays
I am, in the words of Black twitter, #ActualBlack. I say this not to endorse “identity policing” but to point out:
- I have parents, grandparents and great grandparents who were forced to cope with the following forms of White supremacy (in chronological order): the TransAtlantic Slave Trade, lynching, segregation, mass incarceration, and microaggressions.
- My body, skin, hair, voice, accent (or lack of accent), sashay, and personal aesthetics are to some degree disturbing in all public and private institutions (except for prisons and the morgue).
- I did not sign up for this club, but I am proud to be a member.
In all seriousness, I have been thinking a lot about the question: Why has the outing of Rachel Dolezal and Andrea Smith as White – allegedly – caused such a sensation?
“Here is what I sometimes suspect my face signifies to other Americans: an invisible person, barely distinguishable from a mass of faces that resemble it. A conspicuous person standing apart from the crowd and yet devoid of any individuality. An icon of so much that the culture pretends to honor but that it in fact patronizes and exploits…a mass of stifled, repressed, abused, conformist quasi-robots who simply do not matter, socially or culturally…” –Wesley Lang
[vimeo 30514311 w=500 h=281]
At the age of 96, Chinese American grassroots activist, organizer, philosopher and author Grace Lee Boggs has more than seven decades of experience in Civil Rights activism, the Black Power movement, feminism, labor rights, Asian American rights, and environmental and food justice. Boggs, along with her husband and fellow activist, James Boggs, founded Detroit Summer — a multiracial, inter-generational collective based in Detroit. This collective has been working to transform communities through youth leadership, creativity and collective action for over 20 years.
All over the country the #BlackLivesMatter movement has spread, making an impact here at The New School as well. I am only an ally to the cause; I don’t personally know what it is like to be Black in this country. However, I do know what it is like to be a person of color and the challenges that comes with it. I understand the discrimination communities of color face.
Any theory is just a theory. It can never be fully proven, but it can always be debunked. The Broken Windows Theory has been used to justify aggressive policing of identified ‘unsafe‘ areas. Broken Windows policing violates rights, moral ground, and creates a perception of criminality amongst certain communities. Introduced in 1982, the criminological theory is rooted in the belief that people view disorder as a breeding ground for crime. The example often used (and the theory’s namesake) is a broken window in a building or a car, more damage to the car or building would encourage several undesirable actions including, vandalism, loitering, and squatting. Ultimately, the theory alludes that police can make an area, or an entire city, safer by focusing on smaller crimes that may build up to larger acts of crime.