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Text of the page (random words):
ize peacebuilders in the schools 13 develop networks with religious communities that might have connections to more conservative sectors of society where perpetrators of hate violence might live 14 need to broad based education on need to divest from law enforcement and pic 15 tj is a positive project rather than a negative project until we have alternatives we may have no other option but to go to police in some circumstances that does not make us less radical 16 develop community centers that use tranformative justice 17 develop processes in advance that can help violence from happening in first place don t wait for the crisis to happen 18 develop alternative economies of trade so we have less direct contact with the state 19 develop effective conflict resolution and de escalation skills 20 develop networks of resources for accountability 21 reclaim streets create no police zones 22 film officers 23 engage in acts that disrupt criminal legal proceedings 24 find where perpetrators live call them out in their own context 25 develop truth commissions where we hold our own trials 26 be open to trial and error and making mistakes 27 develop our own security systems and processes 28 develop emergency responses teams in cases of natural disasters so we don t have to rely on law enforcement 29 take over gentrifying spaces bring them into the community 30 develop a collective response team on each block in our neighborhoods 31 one group that was being targeted by kkk decided to go to them directly instead of being mediated by the state try to take on hate groups directly 32 develop websites where we can exchange tj ideas 33 develop relationships with malcontents in the police who might be interested in holding other officers accountable 34 develop autonomous mental health resources and economic resources so people who are homeless or who have psychiatric disabilities are less likely to be in contact with the state 35 campaign to end police presence in the schools 36 know your rights campaigns for educators youth community members etc 37 autonomous emergency response services 38 co counseling 39 skill sharing spaces 40 community based 911s 41 document work we re doing including our failures 42 push for the decriminalization of drug use 43 change school discipline policies and get tj programs in schools 44 social media campaigns to alert peoples of perpetrators of where we can find them 45 connect to employers of perpetrators find them in their social context 46 create structures of accountability using familiar structures to attract more people such as alternative student councils or radical neighborhood watch programs 47 integrate anti oppression education in work to a bigger scale to prevent this violence from happening 48 don t try to reform police try to replace it with something better 49 we are taught to call police department but not to talk to one another differences between dv and say witnessing petty theft 50 de escalation strategies 51 develop alternatives to criminalizing youth 52 challenging policing in all areas of life 53 challenge concept of property ownership protection of property leads to police intervention 54 create economic shares to alleviate need for stealing 55 create local intergenerational community based freedom schools 56 intergenerational conversations on accountability 57 develop tech based alert systems cell phones etc 58 create community safe or safer spaces 59 theater of oppressed to brainstorm on ways to deal with the situation 60 focus on strategies that stop the violence from happening rather than afterwards 61 response teams using all sectors including business such as audre lorde proejct safe outside the system in brooklyn 62 model tj responses in our organizations 63 take responsibility for safety of our communities by replacing police w community self defense groups 64 develop responses to violence on campuses that don t rely on campus administration or law enforcement 65 start developing local responses then grow to regional then to national then to global responses to hate police violence 66 instead of trying to put someone in prison have them financially support family for life 67 as intermediary step use civil rather than criminal approaches that allow for more creative forms of redress but also have less of burden of proof so more likely to get result you want 68 look outside how the criminal justice defines violence many forms of violence that need redress that are not legally addressed at all in system 69 if you come up with a relatively functioning tj situation have at least 2 of those folks leave and start another one so the models proliferate 70 document our work including our failures 71 build connections with groups that we don t have anything in common with and even disagree with so we can build accountability when needed 72 don t presume certain sectors are permanent enemies many native peoples have developed successful campaigns with racist white people because they didn t presume they would always be enemies but start building connections 73 rethink what justice looks like on a mass scale so justice doesn t equal going to prison 74 resist idea that best way to deal with a bad thing is to make it a crime 75 tj models often break down because so intensive need to build in self care and long term sustainability 76 need to learn our previous histories of tj so we don t always reinvent the wheel archive our work 77 shouldn t just address law enforcement violence but also military violence 78 begin organizing in sites of work the way dentist associations passed resolutions against vietnam start planning tj ideas wherever we are already working 79 develop small alternatives in a bigger way by connecting the small alternatives with each other 80 build more connections with those in pic so we don t think of it as out there 81 take collective responsibility for all who do harm 82 must address harm we do in our own orgs how can we stop pic when we can t stop violence in the npic 83 need more common public spaces to interact with each other 84 watch out for tj getting co opted by stated and integrated into legal system 85 develop clear says to share experiments 86 tj must address issues of accessibility disability age who has access to social media education etc 87 address school to prison pipeline with teachers students community to stop folks from ending up in contact with law enforcement 88 for state officials shut down the streets where they live got to churches they attend etc 89 use social media to shame and expose but without focused on getting law enforcement to do something 90 trauma puts limit on ability of our communities to be resilient need both structural change and healing 91 you can organize an informal coalition to address ipv bring whatever assets you have maybe it s a car access to space food 92 use families and social networks as places that will find justice rather than the police standard the problem with privilege august 14 2013 andrea366 14 comments the problem with privilege by andrea smith for a much longer and detailed version see my essay in the book geographies of privilege in my experience working with a multitude of anti racist organizing projects over the years i frequently found myself participating in various workshops in which participants were asked to reflect on their gender race sexuality class etc privilege these workshops had a bit of a self help orientation to them i am so and so and i have x privilege it was never quite clear what the point of these confessions were it was not as if other participants did not know the confessor in question had her his proclaimed privilege it did not appear that these individual confessions actually led to any political projects to dismantle the structures of domination that enabled their privilege rather the confessions became the political project themselves the benefits of these confessions seemed to be ephemeral for the instant the confession took place those who do not have that privilege in daily life would have a temporary position of power as the hearer of the confession who could grant absolution and forgiveness the sayer of the confession could then be granted temporary forgiveness for her his abuses of power and relief from white male heterosexual etc guilt because of the perceived benefits of this ritual there was generally little critique of the fact that in the end it primarily served to reinstantiate the structures of domination it was supposed to resist one of the reasons there was little critique of this practice is that it bestowed cultural capital to those who seemed to be the most oppressed those who had little privilege did not have to confess and were in the position to be the judge of those who did have privilege consequently people aspired to be oppressed inevitably those with more privilege would develop new heretofore unknown forms of oppression from which they suffered i may be white but my best friend was a person of color which caused me to be oppressed when we played together consequently the goal became not to actually end oppression but to be as oppressed as possible these rituals often substituted confession for political movement building and despite the cultural capital that was at least temporarily bestowed to those who seemed to be the most oppressed these rituals ultimately reinstantiated the white majority subject as the subject capable of self reflexivity and the colonized racialized subject as the occasion for self reflexivity these rituals around self reflexivity in the academy and in activist circles are not without merit they are informed by key insights into how the logics of domination that structure the world also constitute who we are as subjects political projects of transformation necessarily involve a fundamental reconstitution of ourselves as well however for this process to work individual transformation must occur concurrently with social and political transformation that is the undoing of privilege occurs not by individuals confessing their privileges or trying to think themselves into a new subject position but through the creation of collective structures that dismantle the systems that enable these privileges the activist genealogies that produced this response to racism and settler colonialism were not initially focused on racism as a problem of individual prejudice rather the purpose was for individuals to recognize how they were shaped by structural forms of oppression however the response to structural racism became an individual one individual confession at the expense of collective action thus the question becomes how would one collectivize individual transformation many organizing projects attempt and have attempted to do precisely this such sisters in action for power sista ii sista incite women of color against violence and communities against rape and abuse among many others rather than focus simply on one s individual privilege they address privilege on an organizational level for instance they might assess is everyone who is invited to speak a college graduate are certain peoples always in the limelight based on this assessment they develop structures to address how privilege is exercised collectively for instance anytime a person with a college degree is invited to speak they bring with them a co speaker who does not have that education level they might develop mentoring and skills sharing programs within the group to quote one of my activist mentors judy vaughn you don t think your way into a different way of acting you act your way into a different way of thinking essentially the current social structure conditions us to exercise what privileges we may have if we want to undermine those privileges we must change the structures within which we live so that we become different peoples in the process this essay will explore the structuring logics of the politics of privilege in particular the logics of privilege rest on an individualized self that relies on the raw material of other beings to constitute itself although the confessing of privilege is understood to be an anti racist practice it is ultimately a project premised on white supremacy thus organizing and intellectual projects that are questioning these politics of privilege are shifting the question from what privileges does a particular subject have to what is the nature of the subject that claims to have privilege in the first place the confessing subject my analysis is informed the work of denise dasilva she argues in toward a global idea of race that the western subject understands itself as self determining through its ability to self reflect analyze and exercise power over others the western subject knows that it is self determining because it compares itself to others who are not in other words i know who i am because i am not you these others of course are racialized the western subject is a universal subject who determines itself without being determined by others the racialized subject is particular but is supposed to aspire to be universal and self determining silva s analysis thus critiques the presumption that the problem facing racialized and colonized peoples is that they have been dehumanized anti racist intellectual and political projects are often premised on the notion that if people knew us better we too would be granted humanity but according to silva the fundamental issue that does not get addressed is that the human is already a racial project it is a project that aspires to universality a project that can only exist over and against the particularity of the other consequently two problems result first those who are put in the position of racialized and colonized others presume that liberation will ensue if they can become self determining subjects in other words if they can become fully human however the humanity to which we aspire still depends on the continued oppression of other racialized colonized others thus a liberation struggle that does not question the terms by which humanity is understood becomes a liberation struggle that depends on the oppression of others silva s analysis implies that liberation would require different selves that understand themselves in radical relationality with all other peoples and things the goal then becomes not the mastery of anti racist anti colonialist lingo but a different self understanding that sees one s being as fundamentally constituted through other beings an example of the political enactment of this critique of the western subject could be glimpsed at the 2008 world social forum that i attended the indigenous peoples made a collective statement calling into question the issue of the nation state in addition to challenging capitalism they called on participants to imagine new forms of governance not based on a nation state model they contended that the nation state has not worked in the last 500 years ...