These three moments with these three individuals in recent months have stuck with me. Each of them is part of a multicultural group of folks working to integrate racial equity in their work – whether it be for youth in the juvenile justice system, for children and adults to get quality and affordable dental health care, or for people with HIV. They got me reflecting about what it takes to move racial equity work forward in multiracial, mostly white, collaboratives and institutions. And about how much I love the challenge of moving this work forward in settings where talking about race and racism is NOT the norm.
“I was taught not to say the word ‘white’ in front of white people; you’re the first white person I’ve heard talk about being white and challenging racism.” — Youth activist (Native woman) in New Mexico
Two years ago, the Food Solutions New England (FSNE) Network Team, with support from IISC, committed to putting racial equity at the center of its work in trying to bring the six state region together around a vision of a more sustainable food system. Since formalizing that commitment with more than 150 delegates at last year’s annual Food Summit, and taking it to other food system-focused networks by invitation, the FSNE Network Team has faced the big question – Now what? How to deliver on this commitment and in a regional context? At the very least we continue to deepen our learning around and commitment to equity, modeling for and learning from and with others, growing and strengthening our understanding and action. A sub-committee of the Network Team, of which IISC is a part, has put together a racial equity plan consisting of various areas of activity, including education, communication, convening, network weaving/organizing and curating tools and resources for food system advocates at all levels (organizational, community, municipal, state).
One step that has just been launched is a bit of an experiment, and takes the 21 Day Racial Equity Habit Building Challenge from Debbie Irving (author of Waking Up White) and Dr. Eddie Moore, Jr. (founder of the White Privilege Conference), and turns it into a virtual community of practice. The ongoing challenge of the Network Team is to figure out a variety of means to keep knitting the network, and to keep communication and learning flowing. This is where the proliferation of social media tools and collaboration platforms has been extremely helpful. Read More
For the past three years, IISC has been privileged to partner with Food Solutions New England, under the convening of the Sustainability Institute at UNH, to develop a regional network to support a more just and sustainable food system. As part of this effort, we have pulled together a remarkable and dedicated Network Team, the members of which have taken it upon themselves to be champions, connectors, and strategists for this effort. Having released an ambitious Food Vision, FSNE is now reaching out to diverse partners across New England to make it a reality. The post below originally appeared on the FSNE blog, and is written by Network Team member and CEO of the Witness Project of Connecticut, Marilyn Moore. Marilyn is a strong advocate for racial and health equity and lives in Bridgeport, CT. She was recently elected to the Connecticut State Senate where she is Chair of the Human Services Committee and Vice Chair of the Environment Committee. Her message and ongoing work speak to the importance of putting equity at the center of our efforts to create sustainable systems for food, health, and economy.
More than 15 years ago I began educating women about breast cancer mortality and early detection. Most of my outreach centered around African American women who suffer the highest mortality even though the incidence is higher in white women than black women.
As a lay person, I find that what I don’t know allows me to look at issues from a common sense approach and ask those dumb questions. If every woman gets screened early why are their outcomes so bad? Sometimes the reason is the state of their health and when it is poor, they have poorer outcomes.
After educating over 15,000 women and witnessing first-hand how much they suffer through cancer and sometimes die, I learned that many of their outcomes were poor due to their overall general health. African Americans suffer from high rates of diabetes, heart disease, and cancer. Some of these women are battling more than one disease at a time. When a friend, who had her first chemo treatment, died at age 42 from a heart attack, I learned she was also diabetic and her diet lacked fresh fruits and vegetables.
We are surrounded by food deserts, the bodegas where most inner city people without transportation shop, don’t offer many healthy choices. Fresh fish, vegetables, and fruits are not available, cost prohibitive, and in the corner stores, unattractive. Urban communities need more local, affordable, and culturally appropriate foods.
As we look towards producing 50% of our food in the New England states by 2060 we must be mindful that if we are going to be inclusive, we must consider those who suffer the greatest health disparities. It’s not only about the right foods being available, but that we all have access.
Over the last few days, Black activists from cities across the U.S. joined the Black Life Matters Ride, traveling to convene for a historic weekend in Ferguson, Missouri as part of a national call to end state sanctioned violence against Black people. We have a lot to learn from what’s going on in Ferguson right now and it seems that a window of opportunity is opening for the moment to become a movement, one that is about Michael Brown’s death at the hands of a white police officer and that also about so much more. We need to get to the root of these problems if we are going to end state sanctioned violence against Black people once and for all, rather than end up with yet another version of Jim Crow era state-sanctioned lynching.
If we could only eliminate police officers with racist attitudes from police forces, wouldn’t that take care of this problem? I am afraid it would not.
What will it truly take to end state sanctioned violence against Black people?
Second, we must uproot much more than explicit racial prejudice. Some of the most illuminating research about police violence I know of is being done by Dr. Philip Goff, president of the Center for Policing Equity. Goff reminds us that attitudes only predict 10% of behaviors. Behaviors are actually much more heavily influenced by unconscious brain activity and biases. I’ve heard Goff present his research a couple of times at the W.K. Kellogg Foundation America Healing Conference and I was surprised to learn that explicit racial prejudice is not the biggest predictor of police officers’ use of deadly force. Instead, over 80% of incidents that involved police use of deadly force were preceded by threats to the officers’ masculinity. Masculinity threat is a more reliable predictor of a police officer pulling the trigger than racist beliefs. In the U.S., men of color are stereotyped as hyper-masculine, so it is impossible to separate masculinity threat from conscious and unconscious racial biases.
As a white person, I am challenging myself not to demonize or otherize white police officers who are committing violent acts against men of color. Why? Because we need to ask what is going on in the minds and hearts of people like Darren Wilson, the officer who killed Michael Brown, and Johannes Mehserle, the former San Francisco BART police officer who killed Oscar Grant. The moment I distance myself from white people like them, I am in danger of reinforcing the notion that racist violence is something I can blame someone else for, thus extricating myself from both the problem and the solution. White brothers and sisters, none of us is free from this haze of fear and disillusionment until all of us is free from it. We have got to have conversations about both the conscious and unconscious dimensions of racism, and about the interdependency of white supremacy and patriarchy. We white folks have got to take responsibility for engaging other white folks in these conversations. And we have to do this until we no longer hear things on the mainstream news like “You know who talks about race? Racists.”
This morning, Michael Brown is being remembered. The country’s attention is shifting for the moment from the caustic, racially charged circumstances that led to his death, to a celebration of his life. You can watch it live right now via Colorlines.
We are in the midst of a crisis in this country. When a split second decision by one person results in multiple wounds or death for a young man or young woman. Because he didn’t get off the sidewalk quickly enough? Because his music was too loud? Because she knocked on your door? No, these are not the reasons. All of these young people happen to be black. This is not a coincidence.
I met Juan Pacheco of Barrios Unidos recently at a gathering focused on creating an affirming narrative about boys and young men of color. He shared his own personal story—a journey from El Salvador to the U.S., from a supportive family to a gang as a substitute for family. He shares the power of love to transform violence and to liberate young people from despair, pain, and confinement within a prism of societal and self-perceptions of failure. Here are just a few of his many inspiring thoughts, quoted from two talks that you can listen to on line.
“Young people in gangs are willing to hurt you to the degree that they are dying inside themselves. But they’re not dying because of their own choosing. Right. They’re dying because of that reflective mirror that they see from society that builds their identity. And they would rather choose something than be nothing. They would rather be radical failures because they can’t find success in our world…
“Young black and Latino men are not the cause of gangs. Immigrants are not the cause of gangs. Gangs are the effect of communities that are ineffective. Somebody dropped the ball on these young people … the familia should always be there … maybe the church should have been going out to the young people … maybe it was the school … zero tolerance policies instead of listening … or their friends or community or neighborhood that didn’t give them the foundations of success, support, understanding … Eventually I made the only choice that made sense … if the groups that were supposed to take care of me didn’t, I went to the only ones that did listen to me … They were there 24/7, they operate on holidays, and gave me what I needed. I didn’t care the price I had to pay to be loved and have brotherhood… The gangs … get started because a whole bunch of young people need love and a place to belong and we as adults don’t give that to them.”
“What I needed was a community that believed in redemption at a time when I didn’t believe in forgiveness…
“Everyone has a part to play in the prevention of violence in our world, even the gang members themselves… At the personal level, when you’re dealing with a young person, dealing eye-to-eye. It’s all about relationships. Programs don’t help people. People help people; people who care; people who have heart; people who are willing to give away their title and their life for these homies. And that takes corazón…
“Let us all go out and do our part … Make sure you never grow comfortable with your position or title … Revolution and change is what we need to make sure young people have dreams, alternatives and good people with good heart to move forward away from this violencia that has been marketed …”
Juan reminds me of something that was said often when I worked with the Boston TenPoint Coalition. At their best, programs are simply a great opportunity to build caring relationships between young people and adults. And, it makes me think about how to build more of those relationships myself.
Dr. Martin Luther King, Jr. is what the Community Healing Network (CHN), chaired by the late Dr. Maya Angelou, calls a “psychological freedom fighter.” The clip of Dr. King posted here is a portion of his 1967 speech, “Where do we go from here,” which is well worth reading or listening to in full.
The CHN describes the straightforward and deeply challenging struggle of black people (and I think it’s fair to say all people of color in some way) for psychological freedom from racism.
“The toxic idea that Black people are not as beautiful, lovable, capable, and worthy as other people continues to undermine our sense of self-worth, the well-being of our families, and our children’s sense of positive possibilities.
“It contributes to the Black-White academic achievement gap, the epidemic of violence among Black youth, the mass incarceration of Black men, women, and youth, and many of the other challenges facing Black people today.
“Toxic ideas about the inferiority of Black skin, Black hair, and Black people will not disappear on their own. As a people, we have to be intentional about working to overcome these ideas and other negative emotional legacies of enslavement and racism.
“We have to take the time to deepen our understanding of the impact of our history on our emotional lives and relationships, share our stories, detoxify our minds and spirits, revitalize ourselves and each other, and tell ourselves a new, liberating, and empowering story about who we are and what we are capable of doing–as individuals and as a community.
“As a people, we have accomplished great things even while carrying on our shoulders the enormous weight of the lie of Black inferiority. CHN believes that there will be no limits to what we will be able to achieve, once we free ourselves and our children from the lie, and take the time to heal.”
Some of us are reluctant to engage in this level of work because others might be tempted to think that this is the only remaining work to undo racism, or to think that the racially disparate outcomes are entirely the fault of people of color. The need for this level of internal work is real AND it’s no excuse for avoiding doing the equally hard work “out there” to address policies, practices, and opportunity structures that limit opportunity for black people and other people of color.
The text of the speech (note: the emotional emancipation passages in the video above are at paragraphs 22 to 26);
Where do we go from here? First, we must massively assert our dignity and worth. We must stand up amid a system that still oppresses us and develop an unassailable and majestic sense of values. We must no longer be ashamed of being black. (All right) The job of arousing manhood within a people that have been taught for so many centuries that they are nobody is not easy.
Even semantics have conspired to make that which is black seem ugly and degrading. (Yes) In Roget’s Thesaurus there are some 120 synonyms for blackness and at least sixty of them are offensive, such words as blot, soot, grim, devil, and foul. And there are some 134 synonyms for whiteness and all are favorable, expressed in such words as purity, cleanliness, chastity, and innocence. A white lie is better than a black lie. (Yes) The most degenerate member of a family is the “black sheep.” (Yes) Ossie Davis has suggested that maybe the English language should be reconstructed so that teachers will not be forced to teach the Negro child sixty ways to despise himself, and thereby perpetuate his false sense of inferiority, and the white child 134 ways to adore himself, and thereby perpetuate his false sense of superiority. [applause] The tendency to ignore the Negro’s contribution to American life and strip him of his personhood is as old as the earliest history books and as contemporary as the morning’s newspaper. (Yes)
To offset this cultural homicide, the Negro must rise up with an affirmation of his own Olympian manhood. (Yes) Any movement for the Negro’s freedom that overlooks this necessity is only waiting to be buried. (Yes) As long as the mind is enslaved, the body can never be free. (Yes) Psychological freedom, a firm sense of self-esteem, is the most powerful weapon against the long night of physical slavery. No Lincolnian Emancipation Proclamation, no Johnsonian civil rights bill can totally bring this kind of freedom. The Negro will only be free when he reaches down to the inner depths of his own being and signs with the pen and ink of assertive manhood his own emancipation proclamation. And with a spirit straining toward true self-esteem, the Negro must boldly throw off the manacles of self-abnegation and say to himself and to the world, “I am somebody. (Oh yeah) I am a person. I am a man with dignity and honor. (Go ahead) I have a rich and noble history, however painful and exploited that history has been. Yes, I was a slave through my foreparents (That’s right), and now I’m not ashamed of that. I’m ashamed of the people who were so sinful to make me a slave.” (Yes sir) Yes [applause], yes, we must stand up and say, “I’m black (Yes sir), but I’m black and beautiful.” (Yes) This [applause], this self-affirmation is the black man’s need, made compelling (All right) by the white man’s crimes against him. (Yes)
Now another basic challenge is to discover how to organize our strength in to economic and political power. Now no one can deny that the Negro is in dire need of this kind of legitimate power. Indeed, one of the great problems that the Negro confronts is his lack of power. From the old plantations of the South to the newer ghettos of the North, the Negro has been confined to a life of voicelessness (That’s true) and powerlessness. (So true) Stripped of the right to make decisions concerning his life and destiny he has been subject to the authoritarian and sometimes whimsical decisions of the white power structure. The plantation and the ghetto were created by those who had power, both to confine those who had no power and to perpetuate their powerlessness. Now the problem of transforming the ghetto, therefore, is a problem of power, a confrontation between the forces of power demanding change and the forces of power dedicated to the preserving of the status quo. Now, power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political, and economic change. Walter Reuther defined power one day. He said, “Power is the ability of a labor union like UAW to make the most powerful corporation in the world, General Motors, say, ‘Yes’ when it wants to say ‘No.’ That’s power.” [applause]
Check out the ways that love of her many identities frees up spoken word artist Jamila Lyiscott to be her full self. She reminds us that a full, loving embrace of yourself and your cultures enables others to see you more fully and embrace all of your cultures, while it makes space for others to do the same for themselves. That’s change making at a personal level that can radiate outward to the entire community.
3 Ways to Speak English by Jamila Lyiscott
TED Talk Transcript
Today, a baffled lady observed the shell where my soul dwells And announced that I’m “articulate” Which means that when it comes to annunciation and diction I don’t even think of it ‘Cause I’m “articulate” So when my professor asks a question And my answer is tainted with a connotation of urbanized suggestion There’s no misdirected intention Pay attention ‘Cause I’m “articulate” So when my father asks, “Wha’ kinda ting is dis?” My “articulate” answer never goes amiss I say “father, this is the impending problem at hand” And when I’m on the block I switch it up just because I can So when my boy says, “What’s good with you son?” I just say, “I jus’ fall out wit dem people but I done!” And sometimes in class I might pause the intellectual sounding flow to ask “Yo! Why dese books neva be about my peoples” Yes, I have decided to treat all three of my languages as equals Because I’m “articulate” But who controls articulation? Because the English language is a multifaceted oration Subject to indefinite transformation Now you may think that it is ignorant to speak broken English But I’m here to tell you that even “articulate” Americans sound foolish to the British So when my Professor comes on the block and says, “Hello” I stop him and say “Noooo … You’re being inarticulate … the proper way is to say ‘what’s good’” Now you may think that’s too hood, that’s not cool But I’m here to tell you that even our language has rules So when Mommy mocks me and says “ya’ll-be-madd-going-to-the-store” I say “Mommy, no, that sentence is not following the law Never does the word “madd” go before a present participle That’s simply the principle of this English” If I had the vocal capacity I would sing this from every mountaintop, From every suburbia, and every hood ‘Cause the only God of language is the one recorded in the Genesis Of this world saying “it is good” So I may not always come before you with excellency of speech But do not judge me by my language and assume That I’m too ignorant to teach ‘Cause I speak three tongues One for each: Home, school and friends I’m a tri-lingual orator Sometimes I’m consistent with my language now Then switch it up so I don’t bore later Sometimes I fight back two tongues While I use the other one in the classroom And when I mistakenly mix them up I feel crazy like … I’m cooking in the bathroom I know that I had to borrow your language because mines was stolen But you can’t expect me to speak your history wholly while mines is broken These words are spoken By someone who is simply fed up with the Eurocentric ideals of this season And the reason I speak a composite version of your language Is because mines was raped away along with my history I speak broken English so the profusing gashes can remind us That our current state is not a mystery I’m so tired of the negative images that are driving my people mad So unless you’ve seen it rob a bank stop calling my hair bad I’m so sick of this nonsensical racial disparity So don’t call it good unless your hair is known for donating to charity As much as has been raped away from our people How can you expect me to treat their imprint on your language As anything less than equal Let there be no confusion Let there be no hesitation This is not a promotion of ignorance This is a linguistic celebration That’s why I put “tri-lingual” on my last job application I can help to diversify your consumer market is all I wanted them to know And when they call me for the interview I’ll be more than happy to show that I can say: “What’s good” “Whatagwan” And of course …“Hello” Because I’m “articulate”4 Thank you. (Applause)
The settlement of the case of the Central Park 5 is a great day for the five individuals, add a great day for the cause of racial justice. The case of Antron McCray, Raymond Santana Jr., Kevin Richardson, Yusef Salaam and Kharey Wise is a textbook case of structural racism: implicit bias, coupled with strong-arm institutional police practices used against young men of color, and a media too eager to believe the hype, leading to the conviction of five innocent young black men for a horrendous crime. The documentary about these young men, by Ken Burns, captures the intense impact of the wrongful accusation and imprisonment on the lives of the five young men and their families.
I confess that I wept as the film told of confessions wrested from frightened, exhausted 14 year olds who were ready to say whatever would make it possible to go home to their families. I wept as I saw the assumptions drive what looked to me like extremely sloppy police work—although the actual assailant (who would confess after meeting one of the five in prison some 13 years later) was already known for other sexual assaults in the neighborhood, no one bothered to consider his possible guilt. I wept as I saw the wasted years, the broken families, and the pain that these men continue to suffer even after their release. The older my sons get (now 17, 20 and 25), the more and more young men of color around me cause me to think “That could be my son.” I feel it in my chest. I have cause to grieve almost every night, just watching the news. That kind of visceral empathy is, I think, a manifestation of the love that does justice—a love that says “I can’t bear to see anyone go through this or be treated like that.”
Today is a vindication, though it cannot undo the impact on these young lives and their families and friends. Let it serve as inspiration to redouble our efforts to undo racism in all of its manifestations.
Last week’s New England Food Summit was a unique opportunity to bring a conversation that had begun in the northern more production-oriented parts of the region to a place where access, equity and urban ag are leading edges of the conversation. Food Solutions New England (FSNE) is leading a charge that challenges the imagination of people in six states to see and work together for a day in 2060 when we are able to produce (farm and fish) at least 50% of what is consumed here. This challenge takes on unique dimensions in different parts and communities of the region. In Rhode Island, where this year’s Summit was held, this means working with the highest unemployment rate in the country, an ever more diverse population and the reality of very limited space in which to place new food operations.
But as Ken Payne, member of the Rhode Island delegation and chair of the Rhode Island Food Policy Council, reminded Summit attendees, a central call is to creatively go about the work of “repurposing space” – physical, moral and economic.
Mellody Hobson, President of Ariel Investments and chair of the board for DreamWorks Animation challenges us to be “color brave” instead of “color blind.” Here are a few snippets from her TED talk. Well worth listening to in its entirety.
“[R]esearchers have coined this term “color blindness” to describe a learned behavior where we pretend that we don’t notice race. If you happen to be surrounded by a bunch of people who look like you, that’s purely accidental. Now, color blindness, in my view, doesn’t mean that there’s no racial discrimination, and there’s fairness. It doesn’t mean that at all. It doesn’t ensure it. In my view, color blindness is very dangerous because it means we’re ignoring the problem… this subject matter can be hard, awkward, uncomfortable — but that’s kind of the point… If we can learn to deal with our discomfort, and just relax into it, we’ll have a better life.
“So I think it’s time for us to be comfortable with the uncomfortable conversation about race: black, white, Asian, Hispanic, male, female, all of us, if we truly believe in equal rights and equal opportunity in America, I think we have to have real conversations about this issue. We cannot afford to be color blind. We have to be color brave. We have to be willing, as teachers and parents and entrepreneurs and scientists, we have to be willing to have proactive conversations about race with honesty and understanding and courage, not because it’s the right thing to do, but because it’s the smart thing to do, because our businesses and our products and our science, our research, all of that will be better with greater diversity…
“I’m actually asking you to do something really simple: observe your environment, at work, at school, at home. I’m asking you to look at the people around you purposefully and intentionally. Invite people into your life who don’t look like you, don’t think like you, don’t act like you, don’t come from where you come from, and you might find that they will challenge your assumptions and make you grow as a person…
“I’m asking you to show courage. I’m asking you to be bold. As business leaders, I’m asking you not to leave anything on the table. As citizens, I’m asking you not to leave any child behind. I’m asking you not to be color blind, but to be color brave, so that every child knows that their future matters and their dreams are possible.”
