During this journey of understanding white supremacy, will be defining racism, white supremacy, intersectionality, and other key terms that will ground our work together over the coming weeks. These definitions are accompanied by articles, videos, and podcasts that provide personal accounts and big-picture examples of the systems that are in place to uphold racism and inequality throughout society. We hope that by the end of this week we will all be able to recognize systemic oppression and white privilege as they exist in the normative (white) American culture.
This will be hard work and these conversations may be uncomfortable, but stick with it. None of us created this system, yet we have all been raised in it and have been taught how to perpetuate it. Those of us who are white do benefit from white supremacy and systemic racism, whether we want to or not. White privilege is not consistent with Quaker values, but understanding it and being able to identify it and see ourselves in the system are the first steps toward dismantling it and making the world a more just and loving place. If we want to authentically engage in healing from white supremacy, white people must learn to look inward with honesty and vulnerability and to listen and prioritize the feelings and needs of people of color.
It is okay if feelings of guilt, shame, or anger arise as we look closely at pain and injustice. We must help each other move through those feelings to a place of transformation where we can be thoughtful, creative, and active in how we respond to white privilege and racism. We are not bad; the system is bad, and we have the power to change it.
Particularity and the Poison Tree
There is a parable that I learned from the Buddhist teacher Jack Kornfield about a poison tree. It goes something like this: Near a village there is a poison tree. The poison is very potent, and it deeply wounds the hearts and spirits of all who ingest it. One day, someone from the village discovers the tree and runs back to the village in great fear and agitation. “There’s a poison tree nearby! There’s a poison tree nearby! We must do something!” The villagers hastily assemble to decide what to do about this dangerous enemy. Many argue loudly and urgently for the destruction of the tree: “It is a menace—it must be completely destroyed!” Some counsel restraint: “This tree is not ours to destroy. The Creator made it. We can put a fence around it, and warning signs, and no one will be harmed.” The argument went on throughout the night. Everyone was exasperated and exhausted. As the villagers sat numb and bewildered in the first light of day, a stranger in strange garb walked into their midst. “I am a healer,” she said. “I have heard you have a poison tree here. Wonderful! Just what I was looking for! I need this tree in order to make medicine that will cure a deadly disease.” This parable, embodying as it does the various reactions I have to unfamiliar situations and people, came to mind as I reflected on a workshop I participated in recently on racism. Like the villagers, my first, visceral reaction is often “Danger! Danger! Make it go away!” When I can move beyond the rejection response, I often look for ways to make the situation comfortable, or at least tolerable. Sometimes my efforts are gross, like keeping my distance. Sometimes they are more subtle, like retreating into a safe generality such as “we’re all God’s children.” While there may be a truth in these nostrums, there is also a lack of intimacy. And so I aspire to learn the healer’s response: “Terrific! Just what I need!” “These new people are exactly who I need to meet now. Their unique particularity is what will enliven a sleeping room in my heart. The discomfort they release in me pinpoints yet another strangling idea I’m gripping.” This response also resonates because I have sometimes tasted God’s own delight in particularity. Why else create a thousand butterflies, ten thousand beetles, endless ways to say “I love you”? The God who knows every hair on my head surely and specifically blesses every atom, every rain drop, every unique snowflake, each child. And so, as I strive to be healed from the deep, unsettling, embarrassing, and almost reflexive racism I find in my own heart and mind, I pray to be filled with God’s delight. May we all be so filled.
Spend some time in contemplation around these queries and perhaps keep a journal over throughout your Spiritual Deepening journey.
When did I make a decision to stand up for collective liberation and against racism (today, this week, this year)?
Where was there pain and confusion in me today?
Where did I feel joy today?
How could I have been a better ally or upstander to people in situations of oppression different from my own?
When did someone extend compassion and forgiveness to me today?
I created #BlackLivesMatter with Patrisse Cullors and Opal Tometi, two of my sisters, as a call to action for Black people after 17-year-old Trayvon Martin was post-humously placed on trial for his own murder and the killer, George Zimmerman, was not held accountable for the crime he committed. It was a response to the anti-Black racism that permeates our society and also, unfortunately, our movements.
Black Lives Matter is an ideological and political intervention in a world where Black lives are systematically and intentionally targeted for demise. It is an affirmation of Black folks’ contributions to this society, our humanity, and our resilience in the face of deadly oppression.
We were humbled when cultural workers, artists, designers and techies offered their labor and love to expand #BlackLivesMatter beyond a social media hashtag. Opal, Patrisse, and I created the infrastructure for this movement project—moving the hashtag from social media to the streets. Our team grew through a very successful Black Lives Matter ride, led and designed by Patrisse Cullors and Darnell L. Moore, organized to support the movement that is growing in St. Louis, MO, after 18-year old Mike Brown was killed at the hands of Ferguson Police Officer Darren Wilson. We’ve hosted national conference calls focused on issues of critical importance to Black people working hard for the liberation of our people. We’ve connected people across the country working to end the various forms of injustice impacting our people. We’ve created space for the celebration and humanization of Black lives.
The Theft of Black Queer Women’s Work
As people took the #BlackLivesMatter demand into the streets, mainstream media and corporations also took up the call, #BlackLivesMatter appeared in an episode of Law & Order: SVU in a mash upcontaining the Paula Deen racism scandal and the tragedy of the murder of Trayvon Martin.
Suddenly, we began to come across varied adaptations of our work–all lives matter, brown lives matter, migrant lives matter, women’s lives matter, and on and on. While imitation is said to be the highest form of flattery, I was surprised when an organization called to ask if they could use “Black Lives Matter” in one of their campaigns. We agreed to it, with the caveat that a) as a team, we preferred that we not use the meme to celebrate the imprisonment of any individual and b) that it was important to us they acknowledged the genesis of #BlackLivesMatter. I was surprised when they did exactly the opposite and then justified their actions by saying they hadn’t used the “exact” slogan and, therefore, they deemed it okay to take our work, use it as their own, fail to credit where it came from, and then use it to applaud incarceration.
I was surprised when a community institution wrote asking us to provide materials and action steps for an art show they were curating, entitled “Our Lives Matter.” When questioned about who was involved and why they felt the need to change the very specific call and demand around Black lives to “our lives,” I was told the artists decided it needed to be more inclusive of all people of color. I was even more surprised when, in the promotion of their event, one of the artists conducted an interview that completely erased the origins of their work–rooted in the labor and love of queer Black women.
When you design an event / campaign / et cetera based on the work of queer Black women, don’t invite them to participate in shaping it, but ask them to provide materials and ideas for next steps for said event, that is racism in practice. It’s also hetero-patriarchal. Straight men, unintentionally or intentionally, have taken the work of queer Black women and erased our contributions. Perhaps if we were the charismatic Black men many are rallying around these days, it would have been a different story, but being Black queer women in this society (and apparently within these movements) tends to equal invisibility and non-relevancy.
We completely expect those who benefit directly and improperly from White supremacy to try and erase our existence. We fight that every day. But when it happens amongst our allies, we are baffled, we are saddened, and we are enraged. And it’s time to have the political conversation about why that’s not okay.
We are grateful to our allies who have stepped up to the call that Black lives matter, and taken it as an opportunity to not just stand in solidarity with us, but to investigate the ways in which anti-Black racism is perpetuated in their own communities. We are also grateful to those allies who were willing to engage in critical dialogue with us about this unfortunate and problematic dynamic .And for those who we have not yet had the opportunity to engage with around the adaptations of the Black Lives Matter call, please consider the following points.
Broadening the Conversation to Include Black Life
Black Lives Matter is a unique contribution that goes beyond extrajudicial killings of Black people by police and vigilantes. It goes beyond the narrow nationalism that can be prevalent within some Black communities, which merely call on Black people to love Black, live Black and buy Black, keeping straight cis Black men in the front of the movement while our sisters, queer and trans and disabled folk take up roles in the background or not at all. Black Lives Matter affirms the lives of Black queer and trans folks, disabled folks, Black-undocumented folks, folks with records, women and all Black lives along the gender spectrum. It centers those that have been marginalized within Black liberation movements. It is a tactic to (re)build the Black liberation movement.
When we say Black Lives Matter, we are talking about the ways in which Black people are deprived of our basic human rights and dignity. It is an acknowledgement Black poverty and genocide is state violence. It is an acknowledgment that 1 million Black people are locked in cages in this country–one half of all people in prisons or jails–is an act of state violence. It is an acknowledgment that Black women continue to bear the burden of a relentless assault on our children and our families and that assault is an act of state violence. Black queer and trans folks bearing a unique burden in a hetero-patriarchal society that disposes of us like garbage and simultaneously fetishizes us and profits off of us is state violence; the fact that 500,000 Black people in the US are undocumented immigrants and relegated to the shadows is state violence;.the fact that Black girls are used as negotiating chips during times of conflict and war is state violence; Black folks living with disabilities and different abilities bear the burden of state-sponsored Darwinian experiments that attempt to squeeze us into boxes of normality defined by White supremacy is state violence. And the fact is that the lives of Black people—not ALL people—exist within these conditions is consequence of state violence.
When Black people get free, everybody gets free
#BlackLivesMatter doesn’t mean your life isn’t important–it means that Black lives, which are seen as without value within White supremacy, are important to your liberation. Given the disproportionate impact state violence has on Black lives, we understand that when Black people in this country get free, the benefits will be wide reaching and transformative for society as a whole. When we are able to end hyper-criminalization and sexualization of Black people and end the poverty, control, and surveillance of Black people, every single person in this world has a better shot at getting and staying free. When Black people get free, everybody gets free. This is why we call on Black people and our allies to take up the call that Black lives matter. We’re not saying Black lives are more important than other lives, or that other lives are not criminalized and oppressed in various ways. We remain in active solidarity with all oppressed people who are fighting for their liberation and we know that our destinies are intertwined.
And, to keep it real–it is appropriate and necessary to have strategy and action centered around Blackness without other non-Black communities of color, or White folks for that matter, needing to find a place and a way to center themselves within it. It is appropriate and necessary for us to acknowledge the critical role that Black lives and struggles for Black liberation have played in inspiring and anchoring, through practice and theory, social movements for the liberation of all people. The women’s movement, the Chicano liberation movement, queer movements, and many more have adopted the strategies, tactics and theory of the Black liberation movement. And if we are committed to a world where all lives matter, we are called to support the very movement that inspired and activated so many more. That means supporting and acknowledging Black lives.
Progressive movements in the United States have made some unfortunate errors when they push for unity at the expense of really understanding the concrete differences in context, experience and oppression. In other words, some want unity without struggle. As people who have our minds stayed on freedom, we can learn to fight anti-Black racism by examining the ways in which we participate in it, even unintentionally, instead of the worn out and sloppy practice of drawing lazy parallels of unity between peoples with vastly different experiences and histories.
When we deploy “All Lives Matter” as to correct an intervention specifically created to address anti-blackness,, we lose the ways in which the state apparatus has built a program of genocide and repression mostly on the backs of Black people—beginning with the theft of millions of people for free labor—and then adapted it to control, murder, and profit off of other communities of color and immigrant communities. We perpetuate a level of White supremacist domination by reproducing a tired trope that we are all the same, rather than acknowledging that non-Black oppressed people in this country are both impacted by racism and domination, and simultaneously, BENEFIT from anti-black racism.
When you drop “Black” from the equation of whose lives matter, and then fail to acknowledge it came from somewhere, you further a legacy of erasing Black lives and Black contributions from our movement legacy. And consider whether or not when dropping the Black you are, intentionally or unintentionally, erasing Black folks from the conversation or homogenizing very different experiences. The legacy and prevalence of anti-Black racism and hetero-patriarchy is a lynch pin holding together this unsustainable economy. And that’s not an accidental analogy.
In 2014, hetero-patriarchy and anti-Black racism within our movement is real and felt. It’s killing us and it’s killing our potential to build power for transformative social change. When you adopt the work of queer women of color, don’t name or recognize it, and promote it as if it has no history of its own such actions are problematic. When I use Assata’s powerful demand in my organizing work, I always begin by sharing where it comes from, sharing about Assata’s significance to the Black Liberation Movement, what it’s political purpose and message is, and why it’s important in our context.
When you adopt Black Lives Matter and transform it into something else (if you feel you really need to do that–see above for the arguments not to), it’s appropriate politically to credit the lineage from which your adapted work derived. It’s important that we work together to build and acknowledge the legacy of Black contributions to the struggle for human rights. If you adapt Black Lives Matter, use the opportunity to talk about its inception and political framing. Lift up Black lives as an opportunity to connect struggles across race, class, gender, nationality, sexuality and disability.
And, perhaps more importantly, when Black people cry out in defense of our lives, which are uniquely, systematically, and savagely targeted by the state, we are asking you, our family, to stand with us in affirming Black lives. Not just all lives. Black lives. Please do not change the conversation by talking about how your life matters, too. It does, but we need less watered down unity and a more active solidarities with us, Black people, unwaveringly, in defense of our humanity. Our collective futures depend on it.