Race, Poverty, and the Environment
To have any hope of solving the twin crises of accelerating environmental degradation and growing economic inequality, we have to reimagine some fundamental assumptions in both the domestic and economic spheres: What is work? What is leisure? What is labor performed in our homes? How, as a society, do we organize our domestic and work lives so that we can meet our fundamental material and cultural needs? Cooperative work places have long experience in organizing democratic governance for the means of production, but we need to move beyond industrial-era understandings of social relations. Democratizing the means of reproduction—the social sphere in which we meet the needs for education, health care, and domestic work—is an urgent task that can make another world possible.
In this issue of Race Poverty & the Environment, we feature the dreamers and the doers who are already reshaping our world and preparing for a more just transition. Here’s a sampling of the issues they are raising:
Transit-oriented development (TOD) puts homes within easy reach of workplaces but the gentrification that follows can also drive communities of color into deeper poverty by forcing them out.. Can we imagine equity at the center of urban planning processes? (Rein, Saldaña and Wykowski, Castro)
I’m a very old woman. I was born in 1915 in what was later known as the First World War, two years before the Russian Revolution. And because I was born to Chinese immigrant parents and because I was born female—I learned very quickly that the world needed changing.
But what I also learned as I grew older was that how we change the world and how we think about changing the world has to change.
The time has come for us to reimagine everything. We have to reimagine work and go away from labor. We have to reimagine revolution and get beyond protest. We have to think not only about change in our institutions, but changes in ourselves. We are at the stage where the people in charge of the government and industry are running around like chickens with their heads cut off. It’s up to us to reimagine the alternatives and not just protest against them and expect them to do better.
We are at the point of a cultural revolution in ourselves and in our institutions that is as far-reaching as the transition from hunting and gathering to agriculture 11,000 years ago, and from agriculture to industry a few hundred years ago. How do we reimagine education? How do we reimagine community? How do we reimagine family? How do we reimagine sexual identity? How do we reimagine everything in the light of a change that is so far reaching and is our responsibility to make? We have to think beyond capitalist categories. We can’t expect them to make it. We have to do the reimagining ourselves.
The confluence of the Occupy movement and demographic change is shifting the public discourse about class and race and breaking ground for new political spaces. In the tumultuous months since the February 2011 takeover of Wisconsin’s Capitol, Occupy Wall Street as well as actions at stockholder meetings of banks and protests by university students and faculty have shed light on who owns our wealth and how they use it. (Baham)* The failure of the recall effort in Wisconsin emphasizes the urgency of constructing new spaces in which our majority coalitions can come together outside the constraints of corporate-dominated political parties to develop creative and effective strategies.
Faced with the dual threat of a rising majority of voters of color in many key states and mass public demonstrations against economic inequality, the system is pushing back. Supreme Court decisions ceding increased power to corporations as “persons” have in effect privatized the election process. Right-wing strategists are backing voter suppression and anti-immigrant legislation in states across the nation, seeking to fan racial animosity and redirect popular anger toward scapegoats (Keyes et al., Lewis, Kromm, Bacon).
As Governor Scott Walker explained to one of his billionaire backers, the public workers in Wisconsin got the brunt of a classic “divide and conquer” strategy—but instead of going after immigrants, gays, or women, this attack targeted workers who are one step up on the economic ladder: public sector employees.
Teachers, students, and parents across the United States are experiencing wrenching changes in our system of education—from the way schools are run, to who gets to teach, and what may be taught. As students are robbed of meaningful learning and time for play or creativity—in short, anything that’s not tested—hostile politicians blame teachers for an astounding list of social and economic ills ranging from unemployment to moral decline.
In all but the wealthiest school systems in the United States, academic accomplishment has been reduced to scores on standardized tests developed and evaluated by for-profit companies. Parents, teachers, and students—education’s most important stakeholders—have little say in what is taught, while corporate chiefs, politicians in their thrall, and foundations that receive funding from billionaires who profit from pro-business education policies determine the substance of education. While almost every country in the world has experienced this chilling form of social engineering, in the U.S. it is sold to the public as essential to raising educational standards—making individuals and the nation economically competitive.
About five years ago, more than anything, I wanted to be a journalist who truly represented the voice of the people. A job at a corporate, mainstream publication never appealed to me. Today, I’m honored to have worked as the web and design editor for Race, Poverty & the Environment, a journal that has mirrored my passion for a myriad of issues in the realm of social and environmental justice. And it’s also great being able to say, I worked for Urban Habitat, “an organization that builds power in low-income communities and communities of color.“
But for 2013, I want to do more. It was Grace Lee Boggs that said, ”How we change the world and how we think about changing the world has to change.”
Over the last several months, I’ve really come to understand the wisdom of her words. “The time has come for us to reimagine everything. We have to reimagine work and go away from labor. We have to reimagine revolution and get beyond protest. We have to think not only about the change in our institutions but the changes we need to make in ourselves.” (Boggs).
Another world is possible: a world that exceeds the confines of corporate institutions, the non-profit sector, and the current political system. A world that puts the needs, and the basic rights of ALL people at the forefront—no matter race, class, ethnicity, religion, or sexual orientation. From the rights of domestic workers, immigrants, women, people of color, and low-income people, to LGBT, teachers, students, workers… and the lists goes on. Selma James (p. 68) observes that our current model of work, “the activity women and men are forced to perform in order to survive… saps our time our energy and our life.“
Dorothy Kidd's work appears regularly in the academic, popular left, and social movement press. A professor at the department of Media Studies at the University of San Francisco, she has been organizing at the interface of the community and university for 13 years. A media and feminist activist since the early 1970s, she has been producing media, studying the role of the dominant corporate media, and circulating accounts about radical alternative media since that time. She was interviewed in the studios of Radio RP&E.
B. Jesse Clarke: Women’s rights to equal pay, health care, and even contraception were under attack in the 2012 election campaigns. What isn’t much discussed is where and when these rights were won. What were feminist activists struggling for in the ‘60s and ‘70s? What were the issues, and how were they pushing to bring equal rights to women?
Dorothy Kidd: The first thing to say is that there wasn’t a uniform feminist movement. The feminist movement that my students read about is the movement of professional and business women to get seats at the table with the ruling class and large corporations. To some degree they’ve succeeded, so we see more women in boardrooms, more women in politics. (Not as much here as in Europe, Canada, or Australia, but progress has been made.) That was not the aim of the women’s groups I was involved in in the ‘60s and ‘70s.
As a feminist activist, writer, and teacher, Silvia Federici engages and inspires students of all ages to fight for the liberation of women and all beings. In 1972, Federici cofounded the International Feminist Collective, which launched the “Wages For Housework” campaign. While teaching and researching in Nigeria in the 1980s, she observed the specific impacts of globalization on women—and their similarities to the social disruption caused by the enclosure of the commons in the earliest days of capitalism. She became active in the anti-globalization movement and the U.S. anti-death-penalty movement, and cofounded the Committee for Academic Freedom in Africa. From 1987 to 2005 she taught international studies, women’s studies, and political philosophy at Hofstra University in Hempstead, NY. Her books and essays span philosophy, feminist theory, women’s history, education, and culture, and more recently, the worldwide struggle against capitalist globalization and for a feminist reconstruction of the commons. Caliban and the Witch: Women, The Body and Primitive Accumulation, perhaps her best-known work, argues that capitalism depends on a constant supply of women’s unwaged labor. Federici sat down for this interview while she was on a tour to promote her new book, Revolution at Point Zero: Housework, Reproduction, and Feminist Struggle (Common Notions), a collection of essays written over the last forty years. In conversation, Federici moves smoothly between history, theory, and present struggles, hardly stopping for breath, almost vibrating with concern and indignation.
We have had an opportunity to work with Atlanta’s Metropolitan Planning Organization (MPO) to create something called the Social Equity Advisory Committee, which is charged with holding the planners and others at MPO accountable for issues of equity, balanced growth and inclusion. I think now, more than ever, it is very important for us as equity leaders to not only focus on winning the game, but also changing the rules.
How do we define and measure equity through the various planning agencies? How do we create formal processes where people get involved and engage in the decision-making? How do we create spaces and opportunities for communities of color and low wealth communities to actually be engaged—not just invited to the table—as people involved in moving our communities forward?
The civic engagement process initially was created at a time when you had the nuclear family—a two-parent household, suburban America, and people who had time to get involved in meetings. Now our society is a lot more diverse in terms of age, race and income. Because of that, there are diverse ways by which we must give our community the opportunities to engage and act. For me, that is also where the sweet spot exists.
“It’s not enough for us to do the research and come up with great ideas if people can’t hold onto them.
in July 2011, an all white jury in suburban Atlanta convicted Raquel Nelson, an African American single mother of three, of second degree vehicular homicide for the death of her four-year-old son in a hit-and-run incident on a busy thoroughfare. She was also charged with reckless conduct for crossing a roadway other than at a crosswalk and faced a three-year jail sentence.
The story is tragic and seemingly incomprehensible, especially when you learn that the driver of the vehicle was eventually caught, admitted to driving under the influence of alcohol and prescription drugs, had two previous hit-and run- convictions, and was blind in one eye—but received just six months in jail under a plea bargain. However, taken in the context of Atlanta’s history, the incident does not seem so strange and is a good illustration of the challenges Atlanta faces going forward.
Every year, the NAACP holds a rally from March 4-9 to commemorate the Selma to Montgomery march and draw attention to the issues facing African Americans in America. Since the passage of Alabama’s HB 56—the nation’s worst anti-immigrant law—the NAACP has reached out to organizations around the country to build lasting relationships between Civil Rights and Immigrant Rights communities over their common history of struggle. The event marks the coming together of a broad movement for a renewed call for civil rights in America. This year, a core part of their agenda was a demand to repeal HB 56.
Gamaliel, a grassroots network of non-partisan, faith-based organizations in 18 U.S. states, South Africa and the United Kingdom, is now taking on the voting rights issue. They are working together with the NAACP and other social justice organizations on “Get out the Vote” initiatives for the Fall elections.