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To End Racism, White People Must Invest in Other White People

gay-coupleOriginally Published at Everyday Feminism.


 

As I sit here writing this after learning of the brutal murder of Natasha McKenna while in police custody, a death local authorities ruled an “accident,” a familiar feeling rises inside of me. I recognize this anger and this sadness.

Sadly, this is a feeling that comes up for me nearly every single day as I work not to allow myself to numb to the brutality Black, Brown, and Indigenous people experience at the hands of the police. And frankly, I have little patience at the moment for talking to White people.

Similarly, after the grand jury decided against indicting Darren Wilson, I found myself lashing out at those who share my race and who were defending the decision. I was incredibly snarky, and I was looking for the best thing to say to sound right, not to actually help them understand the roots issues of systemic racism at play.

Seeing these gruesome images is something all too common in our age of cell phone cameras and social media – not that the violence is happening more, only that we as White people are privy to this racist violence in a way we never were before.

Yet I’m watching my fellow White people do mental backflips to justify this violence and to deny that this is in any way connected to a wider system of racism in the United States.

And I should feel angry.

If we as White people striving to be in solidarity to people of Color don’t feel anger, then we seriously ought to question our motives and wonder whether our investment is solely intellectual.

But how that anger and hurt and frustration gets expressed will go a long way in determining how effective I am in working with White people – my people – for racial justice.

In thinking about that anger, I can’t help but remember this brilliant piece from Spektra Speaks that came out after the non-indictment of Darren Wilson – White People, Stop Unfriending Other White People Over Ferguson (seriously, if you’re White, you need to read this piece).

After all, if you’re anything like me, being told to “f*ck off” or being berated doesn’t exactly inspire me to self-reflect, to consider how I can be better and do better – and cutting White people out of my life doesn’t advance racial justice.

Far too much of what I have justified as “calling someone out on their privilege” was little more than a dismissive slight aimed at boosting my ego and making me look like the “best anti-racist White person.” How does that actually help anything?

Thus, the more that I think about it, I realize that White people who wish to work in racial justice solidarity and who strive for allyship need to realize our fundamental responsibility to do more than simply “call out” other White people.

We must take up the long, difficult, often emotionally-exhausting work of calling them in to change.

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Cultural Appropriation: Calling ‘This American Life’ In to Accountability

AliceAlice H. is a writer, educator, dreamer, and social worker.  She is dedicated to supporting and encouraging the work of interconnection and allyship through anti-oppression work, storytelling, and communion with the natural world.  She works with the emotional healing of the heart, communicating the message to people that they have a right, no matter the circumstance, to be seen and acknowledged.  She believes through the sharing of our stories we traverse the process of healing our hearts, which enables us to be better stewards to ourselves, to each other and to the earth.  She derives great wisdom from her teachers in the animal, plant, and spirit world and seeks to share these learnings through her writings.  She is based out of Denver, Colorado.

Read more of Alice’s writing at her blog, Weaving Webs.

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I was recently listening to a This American Life podcast as I biked to work, and I became quite irritated by the story I heard.  A few days ago, I wrote This American Life an email with my thoughts and response to that specific story.  Below, is the email, which I would like to flesh out into a larger piece regarding the insistence that white folks step back and create/allow/demand space for other communities to share their own stories and to just listen to the stories that are already being told by these communities.

The story that was shared on This American Life was regarding the writing of The Education of Little Treea book that is still taught in high schools today.  I have not read this book myself, and the information that I share regarding it comes from the show.  The “autobiography,” which was written in the mid 1970s (not so long ago) claims to be written by a Cherokee man recounting his childhood growing up with his Cherokee grandparents and learning “the ways.”

The book became a huge success; it was at the top of the New York Times bestsellers list, the author was on the Today show, and Oprah put it on her booklist in the 1990s.  While the book was being released, some folks in Alabama recognized the fellow claiming to be Forrest Carter as Asa Carter, a prolific white supremacist writer and Klu Klux Klan leader who wrote many speeches for the anti-civil rights, racist governor of Alabama, George Wallace.

“Segregation today, segregation tomorrow, segregation forever” ring a bell?  Yep, that’s him, Asa Carter, who moved to Texas in the late 1960s, grew a mustache, tanned his skin, changed his name to Forrest, and began to claim Cherokee heritage.

And let’s be clear: these hateful words and others created a climate of fear and violence where four young girls were killed in a bombing of a church and where state troopers beat and teargassed civil rights demonstrators.  The information regarding Forrest Carter’s real identity came out right before the book was published, with little response.  Much later, the book was changed from non-fiction to fiction but can still be found in the Native American Section of bookstores today.

To me, this is the outrage and this should have been the focus of the program, or at least more throughly critiqued so as to still fit within the overarching theme of the show. The question that the program posited was whether Asa/Forrest Carter could have done a complete 180 degree turn in his life.

In my opinion this could never have been true regardless of if his views regarding race had changed.  This could not have been true because he was still a White man claiming the story of a Cherokee person, a story which garnered him much acclaim and, I would guess, profit.  The fact that this story is still being taught today in our schools only serves to perpetuate this racist notion that it is okay for White folks to claim others’ stories.

Let me be clear, White folks and other folks with institutionally backed power: THIS IS NOT OKAY.  I know that many have good intent and are unaware of the underlining unjustness of claiming another’s story or sharing someone else’s story through your socially normalized vantage point.  I know that many believe that our society has moved past racism and the need to acknowledge its deep wounds.  As such, we have moved towards a more insidious form of racism which is cultural appropriation under the guise of “honoring” and “sharing culture.”

This is a contemporary form of colonization, i.e. the claiming of something that doesn’t belong to you without any kind of contextual knowledge or true responsibility at the psychic cost of those whose culture is being appropriated.  To understand more about cultural appropriation, read Naomi Archer’s open letter to the British Columbia Witchcamp.

I know that many believe that they are offering homage to a culture that they admire, but this is not being an ally.  Being an ally is working in solidarity, not charity or sympathy.  It is listening to the stories that are being told, and sharing these stories with permission and guidance within your community.  It is examining the ease with which you and the stories of folks like you take up space in our society (your privilege). It is taking a step back. It is being uncomfortable. It is being humbled.

Please read Paul Kivel’s guidelines for being a strong white ally.  To follow is the email that I sent to This American Life with my thoughts on their portrayal of the Forrest/Asa Carter story:

Hello,

I was wanting to share my specific response to the first segment of 180 Degrees regarding Asa/Forrest Carter and The Education of Little Tree. This is no doubt an important story to share, but it frustrated and saddened me that the underlying racism of a White man (historically a White supremacist) claiming a Cherokee story that is still being taught in schools today (with and without acknowledgment) was not more critically examined.

Without this, your program unfortunately becomes a continuation of this type of racism.  It is true that today we (White folks) continue to take/share/co-opt the stories of folks of Color with good and malintent. But intent matters little when the impact causes pain, particularly when the privileges of one group is in direct relationship with the genocide and oppression of another.  This, I wished your story had mentioned, as well as how inappropriate it is for schools to continue teaching this story to our youth with made up words and history.

A story that continues to romanticize the spiritual Native American (which impacts our current justification of the racist trend in fashion and lifestyle) without sharing the story of genocide, of forced relocation, of boarding schools, of the prohibiting of spiritual and cultural practices that manifest today in disease and in pain is simply irresponsible. And of course these communities exist in and create great beauty today as well, we often forget that it all manifests simultaneously. Cherokee folks, Native folks – they exist and are here; they tell and write stories, and it is these we must hear and read in our schools.

It is not our role to tell these stories. It is our role to provide space for these stories to be told and to demand that White folks listen to these communities so that healing can continue. It is through honoring and hearing each others’ stories that we come together as a larger community, that we move forward into a time when we treat one another and the earth with more love.

I believe your program wants this change, and I am grateful for your program; it has touched me, educated me, and humored me for many years. However, at times you miss important points that should be highlighted, and the segment I mention is an example of one such opportunity.

One way you could have addressed this issue or become aware of it yourself is to have asked a contemporary Cherokee activist to share their thoughts on this story.  I do not doubt Alex Blumberg’s good intent in producing this story, but unfortunately he becomes another White man re-telling the story without asking folks from the affected community to share their thoughts.  Simply stating that the introduction to the second pressing of  the book was written by a Cherokee man does not do this.

Those that grow up under a system that normalizes this type of co-opting are of course prone to believe in its legitimacy.  I am also aware that folks within the Cherokee community will have differing views on the appropriateness of Carter’s actions, and this is part of the ambiguous times that we live in.  I would hope for your show, and perhaps you already do this, to hire some folks from the communities whose stories YOU are sharing, editing, crafting from footage YOU research and record to see and hear their thoughts on YOUR portrayal. It is in this way that we as White folks attempt to be accountable.

In conclusion, I want to make clear that I am not writing this email with anger. I am writing with the desire that true dialogue and reflection can take place. I am happy to answer any questions you may have.

Best, Alice

Originally posted by Afropunk, though I’m not sure the original source.

8 Things White People Really Need to Understand About Race

When I recently read this fantastic article from Jamelle Bouie entitled Why Do Millenials Not Understand Racism?, I couldn’t help but think it didn’t go far enough.

As someone who works with young people all the time, I definitely see the patterns Bouie describes in his analysis of research done by MTV (yeah, MTV does research! Whodathunk?), but it’s just too simple to say that Millenials don’t understand racism.

I think a lot of millenials in general misunderstand the connection between systems of oppression and interpersonal experiences of prejudice, but this is also a race-specific problem.

And by race-specific, I mean that this is a White people problem more than anything.

Now, let me be clear about why this article is directed at White people.

First, I am White, and as such, my role in ending racial oppression must be in engaging other White people to join accountable work for racial justice. Plain and simple.

Second, because privilege conceals itself from those who have it and because White people benefit most from the current systems of racial oppression, we as White people have a particular tendency to bury our head in the sand on issues of race, but we also have a particular role in acting for racial justice.

Are there people of Color who act in ways that reinforce systems of racial oppression? Sure. But it is not my place to address those issues. It is my place to work with White folks.

Thus, inspired in part by 18 Things White People Should Know/Do Before Discussing Racism, I would posit that there are a few things that it’s about time all White people figured out.

These are things we’ve been told collectively by people of Color countless times, but we don’t seem to be hearing them. Perhaps we can hear them differently when called in by a White person to consider how we can actively work to end racial injustice and oppression.

1. Racial prejudice and racism are not the same thing.

I recently posted the following graphic on Facebook:

Originally posted by Afropunk, though I’m not sure the original source.

Originally posted by Afropunk, though I’m not sure the original source.

(If you’re not sure why reverse racism isn’t a thing, that’s a wholly different article. Read this before continuing.)

It led to a frustrating and tense conversation with a White man who called it “the single dumbest thing [he’d] ever read.” I tried to unpack the “Prejudice + Power = Racism” argument, but it wasn’t working.

He kept coming back to something I often hear from White people when this notion of racism is presented.

He was very concerned about how this sentiment is unfair, as it seems to let women or people of Color or other oppressed people off the hook for prejudicial behavior.

Perhaps this speaks to how we as White people need to engage White folks differently in the conversation. Reverse racism is not real because racial prejudice directed at White people doesn’t have the weight of institutional oppression behind it, but that doesn’t meant that White people aren’t sometimes hurt by racial prejudice.

This is not to say that we should cater to White people’s feelings in conversations about racism or that this hurt is in any way comparable to the hurts caused by racism. It is to say, though, that we as White folks need to talk about this concept in a new way when engaging other White people.

If we never acknowledge the ways that White people feel wounded by interpersonal racial bigotry, we can’t push past this defensiveness to make change.

So no, it does not feel good to be called a “cracker.” It’s legitimate to feel hurt by that language. And as White folks, we can validate that hurt in other White people as we call them in to a conversation about racism.

It’s not legitimate, though, to equate that language with racist language that reinforces the oppression of people of Color. Sure, it can be a hurtful reaction, but equating racial prejudice against White folks with that experienced by people of Color erases the often-invisible structures of oppression at play, and doing so ensures that we never actually deal with root causes.

2. Interpersonal racism and systems of racial oppression rely on one another.

Race as we know it was created to ensure that poor Europeans utilize interpersonal expressions of racism to uphold bigger systems of oppression.

Thus, whether we’re talking lynchings or everyday microaggressions, the end result is the same:the actions taken by individuals further marginalize and devastate those already oppressed by racist structures like our educational system, our criminal injustice system, and so on.

Thus, while we absolutely must focus our energy on racist individuals or actions, it’s not simply for the sake of that individual or those they impact.

We must see engagement of interpersonal racism as a tool in the wider dismantling of racist structures.

3. Race isn’t real, but the impacts of race and racism are very real.

One of the more common responses that I hear from White people when confronted with the socially-constructed nature of race for the first time is for them to push a “race-neutral” ideology. This is often characterized by statements like, “But I don’t see race” or, “If race isn’t real, then we really are all one human family!”

Read the Rest at Everyday Feminism.

 

Men in Feminism

Against Patriarchy: 20 Tools for Men to Further Feminist Revolution

ChrisCrassThis week’s post comes from Chris Crass, a longtime organizer working to build powerful working class-based, feminist, multiracial movements for collective liberation. Throughout the 1990s he was an organizer with Food Not Bombs. In the 2000s, he was an organizer with the Catalyst Project, which combines political education and organizing to develop and support anti-racist politics, leadership, and organization in White communities and builds dynamic multiracial alliances locally and nationally in the United States. He has written and spoken widely about anti-racist organizing, lessons from women of Color feminism, strategies to build visionary movements, and leadership for liberation. He is the author of Towards Collective Liberation: anti-racist organizing, feminist praxis, and movement building strategy published by PM Press.

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Men in Feminism

For all of us who are men who believe in social justice, who want healthy and beautiful lives for our loved ones, and who are working for positive change in the world, let us commit or re-commit to making feminism central in our lives, values, and actions.

Black feminist scholar bell hooks writes, “When women and men understand that working to eradicate patriarchal domination is a struggle rooted in the longing to make a world where everyone can live fully and freely, then we know our work to be a gesture of love.” She continues, “Let us draw upon that love to heighten our awareness, deepen our compassion, intensify our courage, and strengthen our commitment.” It is time for men in the millions to take courageous action in our society to further feminist revolution.

The everyday violence and oppression of sexism in our society is epidemic and not only must end, but can end. Sexism devastates our relationships, communities, social justice efforts, and our lives. While we did not choose to be men in a patriarchal society, we have the choice to be feminists and work against sexism.

Below is a list of tools and suggestions that have helped me over the years as I have struggled to understand what it means to be a man working for feminism (1).

Let us look to the leadership of women and gender oppressed people for guidance and work alongside them, let us bring more and more men into feminist efforts, let us embrace feminism as a healing and transformative force in our lives, and let us feel in our hearts that we can do this (2).

1. Develop an intersectional feminist analysis of patriarchy, capitalism, White supremacy, heterosexism, and the state. Study feminist analysis from writers such as Audre Lorde, Gloria Anzaldua, Suzanne Pharr, Angela Davis, Barbara Smith, and Elizabeth ‘Betita’ Martinez. Learn about the historical development of patriarchy in books such as Maria Mies’ Patriarchy and Accumulation on a World Scale, Silvia Federici’s Caliban and the Witch, and Andrea Smith’s Conquest.

Explore the impact of patriarchal violence on your life and what you can do to stop it in Paul Kivel’s Men’s Work. Read bell hooks’ essays about men and feminism in Feminism is for Everybody and The Will to Change: Men, Masculinity and Love. Learn more about gender justice in Leslie Feinberg’s Trans Liberation: Beyond Pink or Blue. Reflect on your experience of gender using Kate Bornstein’s My Gender Workbook as a guide.

2. Study social movements and organizing experiences led by women and gender oppressed people historically and today — from Ida B. Wells and Abby Kelley to Septima Clark and Ai-Jen Poo. Also learn about men in the movement who supported women’s leadership and feminist politics—from William Lloyd Garrison, Frederick Douglass and W.E.B. Du Bois to Ricardo Flores Magon, Carl Braden, and David Gilbert.

Take stock of the resources around you that can support your learning. Women’s Studies, Ethnic Studies, Gender Studies, and Labor Studies programs were won through the struggle of previous generations. Some of the most visionary and powerful feminists of our time teach; seek out opportunities for study at colleges. Look into political education and training programs led by social justice organizations with feminist politics. Look for events about women’s history and feminism at progressive bookstores, social justice conferences, and with community groups. Join or form a study group to read books from some of the authors already mentioned, and to learn more about feminist history.

3. Think about women, genderqueer, and gender non-conforming people in your life who support your development as a feminist. These may be friends, people you’ve worked with, or family members. Reflect on what you have learned from them. Far too often patriarchy teaches men to ignore or devalue the wisdom of gender oppressed people and this both undermines their leadership in society and robs us of their leadership in our lives. Take time to thank people for what you’ve learned and look for opportunities to support them and strengthen your relationships.

4. Think about men in your life who can support your process of learning about sexism and developing as a feminist activist. This could include talking through questions and struggles you are having and/or reading one of the authors mentioned above together, as well as participating in organizing efforts that have feminist goals. While support for your development as a feminist will often come from women and genderqueer people, and it is important to show gratitude for that support, it is critical to build bonds of mutual support with other men as we work to grow individually and also to develop a culture of feminist activism amongst men.

5. Learn about current struggles in your community that further feminist goals and have a gender analysis. Look for opportunities to get involved and support these efforts. Your support can include donating money, volunteering to do office work, doing outreach for events, showing up with others to demonstrations and rallies, and recruiting other people in your life, particularly men, to get involved as well. It is important to support and respect the existing leadership of these struggles, rather then come in thinking you’re going to take over. Look for opportunities to build relationships with the people involved in these efforts. The more you show up and make useful contributions, the more you can also build trust and respect.

6. Develop a feminist analysis of all the social justice work you do, and work with others to help make that analysis more central in your efforts. Reach out for help and ask questions. Notice when you feel that asking for help is a sign of weakness and try to do so anyways.

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Check Your Privilege: Calling In Princeton’s Privilege-Denying First Year

Tal Fortgang, courtesy of The College Fix

It seems the Right in the United States has a new hero, a first year student at Princeton named Tal Fortgang.  What did this young man do that earned him the accolades of Rightwing sites like The Blaze and the Independent Journal Review?

He published an article in The Princeton Tory explaining that when people tell him to “check his privilege,” they’re all wrong because what they are calling privilege is actually his really awesome “character.”

Fortgang explains at length the struggles that his family has endured, escaping Nazi Germany and eventually making their way to the U.S. where they have been able to thrive thanks to strong character and hard work.  His point, then, is that systems of privilege and oppression are “imaginary” and that we are all simply products of our (and our parents) own hard work and character.

And so he closes, “I have checked my privilege. And I apologize for nothing.”

In response, White people and men all over the country are crying out “Hallelujah!”  They’ve found their prophet who can, once and for all, shut down those Liberals that are “arguing like everything was handed to white families on a silver platter, and imply that no one had to work hard for what they got” (despite that this is not what people advancing privilege discourse are, in fact, arguing).

And those of us who are working hard to expose systems of White supremacy and privilege (as well as other systems of oppression) are shaking our heads in frustration.

After all, his arguments are not new.  I have heard these exact arguments from White people and men and cis people and Christians and  Straight people and legal citizens and on and on . . .

“Privilege isn’t a thing. My family worked hard for everything we have. You’re the bigot for claiming that my appearance privileges me in society.”

And in response, we can provide him with endless evidence of how the idea of the U.S. being a meritocracy is, despite his protestations, a myth.

We can explain the ways that the “equal protection” promised in our constitution and that he claims grants everyone equal opportunity is, in fact, a myth.

We can talk about how, even though his family came relatively late to the Whiteness game, they still had countless forms of White affirmative action available to them that gave them legs up not available to people of Color.

We can go into the ways that his assumption that “hard work” and “character” are what alone led to his family’s successes implies that all of the low-wealth people in the U.S. (who are disproportionately people of Color) simply don’t have good enough “character” and simply don’t work hard enough to realize the American dream that he so proudly can boast (an argument which is blatantly classist and racist once you sort through the coded language).

But it seems to me that he is writing this letter because people have tried to show him these things and that people have called him out for these uninterrogated privileges, but he still is convinced that he and his family are simply products of their own design.

So we need a new tack.

Getting Beyond “Check Your Privilege”

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Reflections on the White Privilege Conference

Black and White: Racism in the Criminal “Justice” System

Few issues expose the  comprehensive racist oppression present at the systemic level in the United States better than understanding the criminal (in)justice system.  From street stops to arrests to charging and plea bargaining or jury selection to sentencing to treatment within the penal system to disenfranchisement post-release, racism infects every single level of the criminal (in)justice system.

No resource more comprehensively addresses this vast social problem than Michelle Alexander’s The New Jim Crow: Mass Incarceration in the Age of Colorblindness, and as such, it ought to be required reading for every person in the United States.  But for those who shy away from the strong language of the “new Jim Crow” to describe mass incarceration in the United States, consider the following:

 

In considering this graphic, we should recognize that this is not just a Black vs White issue and that racist mass incarceration does disproportionately impact all people of Color, most particularly those people of Color without access to wealth.  While the graphic is useful, it should be understood to be limited.

Beyond that, though, perhaps the measures in the “There’s Hope Still” section at the end of the infographic bring hope to some, none of those indicate a widespread transformation of the systems of racist oppression that make the rest of these stats possible.

What does give me hope, though, are the people-powerful, organized activists both inside and outside of prisons who are fighting for justice and change.  Whether we’re talking about the organizers of the California Prisoner Hunger Strike or the people at the Sentencing Project or local activists (like Save the Kids here in Minneapolis) who are working daily to transform the (in)justice system that disproportionately impacts people of Color, knowing that there’s power in the people gives me hope that water will eventually drip through stone.

But if their work is ever going to do more than change the fates of individuals wrapped up in the racist system, there needs to be a critical mass of people calling for systemic transformation.

So start by knowing your facts. Then figure out how you will take action.

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Infographic courtesy of Ashleigh Bell and ArrestRecords.  Ashleigh Bell is an author, working with strong passion for the site ArrestRecords.com. Her interests relate primarily to crime & criminal justice issues.  Feel free to drop her a line at ashleighbell928(AT)gmail(DOT)com.

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True Solidarity: Moving Past Privilege Guilt

As I prepare to head to the White Privilege Conference in Madison, WI this weekend, here’s my latest piece published at Everyday Feminism.  As I have been helping plan some of the parts of the conference meant to inspire people to take action during and after the three-day event, this post seems particularly relevant, as those of us with privilege must find ways to move past guilt and toward accountable action.

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I remember well when I was first confronted with my privilege.

I had just started college, and some activists called me out on the ways in which my class and race privilege were showing up in the classroom as well as in activist spaces.

Of course I was indignant. “I’m not privileged! I work hard for everything I have!”

And while I did indeed work hard, that assertion is obviously laughable.

There are all sorts of aspects of my identity that afford me privilege: my race, my gender, my religious upbringing, my intergenerational wealth, my ability, and on and on.

But that didn’t make it any easier for me to hear, and as I realized they were right, I fell into a bit of depression, carrying tremendous guilt and struggling to understand how this could be true.

I felt as if I was a bad person simply for being who I am, and I was trapped in shame.

I’m a racist, classist, sexist, ableist homophobe who is ruining everything everywhere.” Yeah, it’s a little dramatic, but it’s honestly reflective of how I felt.

In the midst of my wrestling with this guilt and inertia, I noticed a quote on the dorm room wall of a girl I was totes crushing on:

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I didn’t think much of it the first time I saw it. Or the second time. But since I was hanging around in her room a lot, the quote kept showing up for me, and after a while, it really hit me.

I had to find a way to move out of guilt if I wanted to make a difference.

In time I came to realize that if privilege guilt prevents me from acting against oppression, then it is simply another tool of oppression, and sitting in guilt means further colluding with the system that is making me feel shame.

In turn, we have to find a way to move through or past guilt and toward action against oppression.

And though the process of overcoming privilege guilt must inevitably be intensely personal, there are approaches to ending feelings of guilt that all people of privilege can take.

Approaches to Moving Through or Past Privilege Guilt

1. Self-Reflect

If you’re struggling with shame about your identity and your privilege, that guilt is rooted somewhere, and understanding those roots is important.

Is your guilt coming from your active collusion in oppression? Is it rooted in past action? Is it rooted in feelings of powerlessness about the big-picture problems of oppression?

Without a strong understanding of where our guilt comes from, it is impossible to overcome guilt and accountably act for social justice.

After all, if our guilt is rooted in past oppressive actions, knowing so allows us to forgive ourselves and, perhaps, apologize to others for our hurtful behavior so that we can move forward.

If our guilt stems from our own collusion with oppression, lacking such awareness will only lead to “White knighting,” a term I use as a catchall for acting for or on behalf of those we wish to help. Having knowledge of our own collusion, then, allows us to begin to take steps toward solidarity.

2. Understand and Accept Your Role in Oppression

Read the rest at Everyday Feminism.