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Towards Collective Liberation reviewed on Fellowship of Reconciliation

By Moira Birss
Fellowship of Reconciliation
November 2014

For those of us participating in the struggle to bring about systemic change, but who come from places of gender, racial, or economic privilege, Chris Crass’ Towards Collective Liberation provides a guide, based on the author’s years of experience as an organizer and activist plus interviews with others.

I first met Crass nine years ago, when I had just moved to San Francisco after college and was looking to plug into the activist world there. Our paths only crossed occasionally, but I remember Chris would always engage me in challenging yet gentle conversations about my activism and how I was learning and growing from it.

So it came as no surprise in the book that Chris’ organizing philosophy is based on praxis – and not just with relation to feminism, as the subtitle might suggest. He writes, “I believe in a praxis-based organizing approach in which we develop our analysis and strategy through a process that combines education, practice, reflection, and synthesis, so that our ideas and practices are evolving.” By learning from others, admitting and analyzing our mistakes, and incorporating those lessons back into our work, we as individuals and as collectives transform ourselves and the world. And Chris regularly reminds us of the importance of this constant transformation, because, “If systems of domination are interconnected, then systems of liberation are also interconnected.”

Part of what makes the book so special and accessible is how honest and vulnerable Chris gets about the development of his praxis-based approach – and all the stumbling and mistakes he has made along the way. This particularly struck me in the chapters on feminism and anti-racism. Chris openly admits his personal struggle in recognizing, admitting, and learning to deal with his own sexism and racism. “It was terrifying,” he describes, “because I could handle denouncing patriarchy and calling out other men from time to time, but to be honest about my own sexism, to connect political analysis/practice to my own emotional/psychological process, and to be vulnerable is scary.”

Similarly, he writes about confronting the ways he has benefited from white privilege. But Chris doesn’t just leave us despairing about these systems of oppression; he gives us ideas and tools for transformation. He offers ways white radicals can talk about and work on racism with each other, and dedicates a chapter to tools for men to confront patriarchy.

Chris also charts his experiences in collectives, like Food Not Bombs in San Francisco in the ‘90s. We see the tensions, contradictions, and learning that happened, which can inform future organizing and activism. His interviews at the book’s end serve a similar purpose, providing concrete examples of how activists and collectives have faced such challenges.

In addition to the personal insights, Chris bases his analysis on the long history of radical thinking, with a particular focus on writings by women and people of color. One thing I wished for is an annotated bibliography or reading list of the cited works. After all, we need all the tools we can get for the massive work of collectively transforming ourselves and the world.

But despite the obstacles, Chris leaves us with hope. As he writes: “I have hope because there is a radical vision of love at the heart of our movement and it is growing.”

Moira Birss serves as the Colombia project representative in North America for Peace Brigades International. She previously served for two years on the Fellowship of Reconciliation’s Colombia Peace Presence team (now FOR Peace Presence), and earlier as a FOR Freeman Fellow. She lives in Washington, D.C.

Author, educator and organizer Chris Crass is often at the forefront of multiracial and feminist movements. Crass sat down with the Review this week to talk about his experience as an activist and his thoughts on antiracist organizing.

 The topic of your talk, “Anti-Racist Organizing in White Communities,” is something that our college has been struggling with, both as an institution and as a student body. Could you begin by talking about the difference between racist and anti-racist organizing?

It’s a really common experience for white people who are socially conscious and who are coming to awareness about issues of race, particularly with the campus having the Day of Solidarity. There’s going to be a lot of folks — white folks in particular — being like, ‘Oh my God, I haven’t thought about this before,’ or, ‘I didn’t think it was this bad,’ or, ‘I thought this was something that was in the past,’ or ‘I don’t want to be part of the problem,’ and then one of the first next steps [ for those groups] is often the question of how to diversify. I’ve had a lot of experience being a part of mostly or all-white social justice progressive efforts where [that drive to diversify often comes first]. But the question that’s often more helpful is, ‘How can we be a part of challenging racism? How can we be a part of ending institutional white supremacy? What are positive steps, as a white environmental group, we could take to support environmental justice efforts by students of color?’ One of the ways that white supremacy really impacts white people is to invisible-ize the work that’s happening in communities of color, the leadership that’s happening in communities of color, the voices, the perspectives — sometimes you’ll have white activists come to consciousness about race and be like, ‘Oh my gosh, we have to get people of color to join our group,’ and then there’ll be activists of color who will be like, ‘Well, we’ve been working on these issues for a really long time, so rather than coming to us and asking us to diversify your group, it’s more of how could you, as a mostly white group, support the work that students of color are already involved in and build partnership and trust.’

 

What are some positive steps that Oberlin can take toward anti-racist organizing?

Some key ones are learning about work that’s already happen[ed] historically in communities of color, learning about issues. So if you’re in a social justice or progressive student group that’s mostly white, what are issues that students of color are working on, and what are some ways that your group can help support that work? A way that racism often operates is [by determining] whose voices are prioritized. Who’s been told all of their life, ‘You have an important story to tell. You should tell the world about what you think.’ And then there’s a lot of folks — women, queer folks, trans* folks, working class, folks of color — who are regularly told, ‘You have nothing useful to contribute. These aren’t spaces that you even belong in, let alone that you should be working in.’ [It’s about] working to recognize those kind of barriers and having open conversations with activists, leaders of color on campus about the struggles that [you’re] facing and how to think about it together. It’s not going to folks of color and [asking them] to solve all the problems but having genuine conversations about how to overcome these obstacles.

 

How would you explain the reality of institutional racism to someone who might not be familiar with its historical and cultural background?

No one was born with it all figured out. First of all, the way that racism operates is that it socializes and rewards white people to be completely ignorant of racism. The fact that there are so many white people who feel attacked, or who think that it’s racist to even talk about racism, is evidence of how powerful racism operates. Because in communities of color, historically and today, the impacts of racism are so stark. Often white people today look back at white people in the past — whether it’s the white people who were participating, supporting, oblivious [to] or on the sidelines of slavery, or white people who were supportive or on the sidelines of Jim Crow and apartheid in the sixties — and say, ‘How could they have just done nothing?’ [They think] it’s so obvious. People 30 years from now will look back on us today and say, ‘How could white people have not been aware of the mass incarceration, of the mass poverty, of the incredible disparities and not done something?’ As students, [we need to] recognize that we are historical actors, and just as we look on the past and think it was so clear, people will look back on our day and think that it’s so clear. Because in the past, people often said that it was too confusing, that there was  no issue, that it was cultural. [We have to] recognize that we need to make a choice [about] what side of history we want to stand on. It can be a hard journey, but it’s one that ultimately connects us back to our deepest humanity. [We need to get] away from fear, away from ignorance, away from hate and toward a deeper love for ourselves and the people in our community. [People say,] ‘Well, the reason there’s so many black and brown people in prison is because of these reasons,’ and there’s all this justification in the way that the media portrays it, and throughout history that’s always been true. It wasn’t just this super clear cut obvious right and obvious wrong. So we need to take responsibility to investigate and learn and also to open ourselves up to really learning.

 

I’m sure, as a white male talking about feminism and racism, you have been told that you have no right to speak about these issues. Can you talk about your thoughts on who can legitimately contribute to these conversations?

We’re organizing students of color around ethnic studies, around anti-prison issues, around the over-policing of our communities and the underresourcing of our communities, but there’s so much resistance from so many white people who either refuse to believe that this is a reality or accept that it’s wrong but that there’s nothing that they can do about it. We need white people to organize other white people who can relate their own experience about coming to consciousness around these issues, to try to move and support more and more white people to join in multiracial efforts and take on injustice. For me, it’s always [about] trying to remember that it’s absolutely important to amplify and support the voices and leadership of folks of color. This is not about trying to get a bunch of white people to fix the problem for everybody else. Racism is really a cancer in white communities, killing white communities. [It] raises people to racially profile others, to hate or be completely ignorant of other people’s lives and experiences. For me, it’s less about taking [people of colors’] stories and bringing them to white people, and more about connecting with other people as a white person around: How can we come to consciousness about racism, how can we overcome some of the barriers that hold us back from becoming involved, and how can we make really powerful contributions to working toward social justice and structural equality?

- See more at: http://oberlinreview.org/5225/uncategorized/off-the-cuff-chris-crass-author-activist-and-anti-racist-organizer/#sthash.5w2pEyva.dpuf

Author, educator and organizer Chris Crass is often at the forefront of multiracial and feminist movements. Crass sat down with the Review this week to talk about his experience as an activist and his thoughts on antiracist organizing.

 The topic of your talk, “Anti-Racist Organizing in White Communities,” is something that our college has been struggling with, both as an institution and as a student body. Could you begin by talking about the difference between racist and anti-racist organizing?

It’s a really common experience for white people who are socially conscious and who are coming to awareness about issues of race, particularly with the campus having the Day of Solidarity. There’s going to be a lot of folks — white folks in particular — being like, ‘Oh my God, I haven’t thought about this before,’ or, ‘I didn’t think it was this bad,’ or, ‘I thought this was something that was in the past,’ or ‘I don’t want to be part of the problem,’ and then one of the first next steps [ for those groups] is often the question of how to diversify. I’ve had a lot of experience being a part of mostly or all-white social justice progressive efforts where [that drive to diversify often comes first]. But the question that’s often more helpful is, ‘How can we be a part of challenging racism? How can we be a part of ending institutional white supremacy? What are positive steps, as a white environmental group, we could take to support environmental justice efforts by students of color?’ One of the ways that white supremacy really impacts white people is to invisible-ize the work that’s happening in communities of color, the leadership that’s happening in communities of color, the voices, the perspectives — sometimes you’ll have white activists come to consciousness about race and be like, ‘Oh my gosh, we have to get people of color to join our group,’ and then there’ll be activists of color who will be like, ‘Well, we’ve been working on these issues for a really long time, so rather than coming to us and asking us to diversify your group, it’s more of how could you, as a mostly white group, support the work that students of color are already involved in and build partnership and trust.’

 

What are some positive steps that Oberlin can take toward anti-racist organizing?

Some key ones are learning about work that’s already happen[ed] historically in communities of color, learning about issues. So if you’re in a social justice or progressive student group that’s mostly white, what are issues that students of color are working on, and what are some ways that your group can help support that work? A way that racism often operates is [by determining] whose voices are prioritized. Who’s been told all of their life, ‘You have an important story to tell. You should tell the world about what you think.’ And then there’s a lot of folks — women, queer folks, trans* folks, working class, folks of color — who are regularly told, ‘You have nothing useful to contribute. These aren’t spaces that you even belong in, let alone that you should be working in.’ [It’s about] working to recognize those kind of barriers and having open conversations with activists, leaders of color on campus about the struggles that [you’re] facing and how to think about it together. It’s not going to folks of color and [asking them] to solve all the problems but having genuine conversations about how to overcome these obstacles.

 

How would you explain the reality of institutional racism to someone who might not be familiar with its historical and cultural background?

No one was born with it all figured out. First of all, the way that racism operates is that it socializes and rewards white people to be completely ignorant of racism. The fact that there are so many white people who feel attacked, or who think that it’s racist to even talk about racism, is evidence of how powerful racism operates. Because in communities of color, historically and today, the impacts of racism are so stark. Often white people today look back at white people in the past — whether it’s the white people who were participating, supporting, oblivious [to] or on the sidelines of slavery, or white people who were supportive or on the sidelines of Jim Crow and apartheid in the sixties — and say, ‘How could they have just done nothing?’ [They think] it’s so obvious. People 30 years from now will look back on us today and say, ‘How could white people have not been aware of the mass incarceration, of the mass poverty, of the incredible disparities and not done something?’ As students, [we need to] recognize that we are historical actors, and just as we look on the past and think it was so clear, people will look back on our day and think that it’s so clear. Because in the past, people often said that it was too confusing, that there was  no issue, that it was cultural. [We have to] recognize that we need to make a choice [about] what side of history we want to stand on. It can be a hard journey, but it’s one that ultimately connects us back to our deepest humanity. [We need to get] away from fear, away from ignorance, away from hate and toward a deeper love for ourselves and the people in our community. [People say,] ‘Well, the reason there’s so many black and brown people in prison is because of these reasons,’ and there’s all this justification in the way that the media portrays it, and throughout history that’s always been true. It wasn’t just this super clear cut obvious right and obvious wrong. So we need to take responsibility to investigate and learn and also to open ourselves up to really learning.

 

I’m sure, as a white male talking about feminism and racism, you have been told that you have no right to speak about these issues. Can you talk about your thoughts on who can legitimately contribute to these conversations?

We’re organizing students of color around ethnic studies, around anti-prison issues, around the over-policing of our communities and the underresourcing of our communities, but there’s so much resistance from so many white people who either refuse to believe that this is a reality or accept that it’s wrong but that there’s nothing that they can do about it. We need white people to organize other white people who can relate their own experience about coming to consciousness around these issues, to try to move and support more and more white people to join in multiracial efforts and take on injustice. For me, it’s always [about] trying to remember that it’s absolutely important to amplify and support the voices and leadership of folks of color. This is not about trying to get a bunch of white people to fix the problem for everybody else. Racism is really a cancer in white communities, killing white communities. [It] raises people to racially profile others, to hate or be completely ignorant of other people’s lives and experiences. For me, it’s less about taking [people of colors’] stories and bringing them to white people, and more about connecting with other people as a white person around: How can we come to consciousness about racism, how can we overcome some of the barriers that hold us back from becoming involved, and how can we make really powerful contributions to working toward social justice and structural equality?

- See more at: http://oberlinreview.org/5225/uncategorized/off-the-cuff-chris-crass-author-activist-and-anti-racist-organizer/#sthash.5w2pEyva.dpuf

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