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In reflecting on 2020, I realized I’ve learned so much this year. About community, anger, de/recolonization, solidarity, joy, power, and mutual care.
So many kindly shared their truths with me & supported me in working out mine. So I wanted to share back: https://panthealee.medium.com/towards-a-politics-of-solidarity-joy-6f7648f8eb53
So many kindly shared their truths with me & supported me in working out mine. So I wanted to share back: https://panthealee.medium.com/towards-a-politics-of-solidarity-joy-6f7648f8eb53
1. I am rejecting a politics of empathy.
I've spent the last 15 years advocating for greater empathy in powerful institutions. Generate enough empathy, I thought, and the injustices would go away.
How naive I was.
I've spent the last 15 years advocating for greater empathy in powerful institutions. Generate enough empathy, I thought, and the injustices would go away.
How naive I was.
"A politics of empathy imagines justice as something to be bestowed by newly enlightened individuals on other lesser individuals.
It allows those called upon to be empathetic to remain in a position of supremacy, doling out justice as a matter of kindness.” @arunadsouza
It allows those called upon to be empathetic to remain in a position of supremacy, doling out justice as a matter of kindness.” @arunadsouza
I’ve since exploring the pernicious uses of empathy and considered how my appeals to “the powers that be” helped reinforce the very inequities I sought to dismantle.
And I’ve confronted how my own practices, and how I facilitate change, must evolve.
And I’ve confronted how my own practices, and how I facilitate change, must evolve.
2. I am working to stop recolonizing myself.
Being from a nation that was colonized 4x over, I’m v sensitive to anything whiffing of neocolonialism. In delving back into Taiwan's history, I was reminded of the futility of seeking justice via institutions of Western imperialism.
Being from a nation that was colonized 4x over, I’m v sensitive to anything whiffing of neocolonialism. In delving back into Taiwan's history, I was reminded of the futility of seeking justice via institutions of Western imperialism.
I realized that my people were comrades so long as we were subjects to be indoctrinated, and collateral damage once our fights for these ideals inconvenienced the global powers.
“Justice for all” was rhetorical gold, but operational anathema.
“Justice for all” was rhetorical gold, but operational anathema.
Today, I am clear-eyed about their role. I know how to suit up, talk the talk, and navigate their structures to advance the agendas I care about.
But I’m now much more intentional about when I don that armour and just how much I will contort.
But I’m now much more intentional about when I don that armour and just how much I will contort.
3. I have grown deeply suspect of reform and innovation.
While I’ve loved this work, increasingly, I’m coming to see much of it as ways to co-opt detractors & push forward minimum-viable redressal of grievances, thus insulating commissioning institutions from further criticism.
While I’ve loved this work, increasingly, I’m coming to see much of it as ways to co-opt detractors & push forward minimum-viable redressal of grievances, thus insulating commissioning institutions from further criticism.
Per Angela Davis: “The problem with reform is that it renders institutions themselves more permanent.”
These efforts assume i) the institution's centrality & futurity, ii) solutions will be paths to growth or consolidation of power.
They never ask: Should we continue to exist?
These efforts assume i) the institution's centrality & futurity, ii) solutions will be paths to growth or consolidation of power.
They never ask: Should we continue to exist?
Note: I use “institution”, but I see this dynamic across grassroots efforts, movement groups, nonprofits. Many start w/ earnest intentions of “working ourselves out of business”, but once momentum picks up, human nature takes over. The feeling of being needed can be intoxicating.
4. I am learning to harness my anger.
I’ve always believed that anger can be a constructive animating force, but I’d never explored how best to channel it. This year, I realized that my pain shouldn't be brushed aside. I came to terms with a deeply abusive past relationship.
I’ve always believed that anger can be a constructive animating force, but I’d never explored how best to channel it. This year, I realized that my pain shouldn't be brushed aside. I came to terms with a deeply abusive past relationship.
I realized that my rage over the shortcomings of my space are valid & deserve serious consideration. Efforts to placate or shame my anger were attempts to get me to settle for less—and were always from those in positions of comfort / privilege. They could afford to be less angry.
We should all recall the youthful anger that first animated us. We should tap into it, not let it go. Being jaded is no excuse to ostrich or to settle into abstract theoretical debate—it’s an invitation to explore other avenues.
Let us harness anger's hopeful, propellant energy.
Let us harness anger's hopeful, propellant energy.
5. I am learning to listen to my body, and leaning into embodied practices.
To work through my anger & pain, I had to work through the site where it was stored: my body. I had to learn how to release it. This meant confronting & tending to past traumas that I’d waved off.
To work through my anger & pain, I had to work through the site where it was stored: my body. I had to learn how to release it. This meant confronting & tending to past traumas that I’d waved off.
I’ve been blessed to work with incredible teachers, healers, and communities: @ResmaaMenakem, Karine Bell, @domesticworkers, and many others.
This book was revelatory. It helped me understand the profound implications of somatics for social justice work: https://www.northatlanticbooks.com/shop/the-politics-of-trauma/
This book was revelatory. It helped me understand the profound implications of somatics for social justice work: https://www.northatlanticbooks.com/shop/the-politics-of-trauma/
Once I grokked what this world meant by embodied justice, I couldn’t help but think how shallow most social sector efforts to “empower marginalized communities” seemed in comparison.
Having all humans stand firm in our most basic human right is nothing short of revolutionary.
Having all humans stand firm in our most basic human right is nothing short of revolutionary.
6. I am embracing joy for all as the ultimate struggle.
One of @aja_monet’s lines is now etched into me:
“our joy will astonish the world cuz joy
true joy
is justice.” https://www.miamiherald.com/entertainment/article134330554.html/
One of @aja_monet’s lines is now etched into me:
“our joy will astonish the world cuz joy
true joy
is justice.” https://www.miamiherald.com/entertainment/article134330554.html/
In all the strategies I’ve designed, joy's never been a goal. I now see this as a mistake.
We talk of human empowerment, but measure success in eyeballs & clicks, in bills that only stall the further erosion of rights, in productivity growth when there's no need or room to grow.
We talk of human empowerment, but measure success in eyeballs & clicks, in bills that only stall the further erosion of rights, in productivity growth when there's no need or room to grow.
In this work, I’m indebted to #wideawakes @LaundromatProj #stjamesjoy for leading the way.
When I try to map a theory of change around this work, I get dizzy. It is not linear, but it is thrilling. And it is the ultimate fight: to, despite the odds, reclaim & defend joy for all.
When I try to map a theory of change around this work, I get dizzy. It is not linear, but it is thrilling. And it is the ultimate fight: to, despite the odds, reclaim & defend joy for all.
7. I am stepping into my role as a translator between worlds.
For a long time, I've been told I’m too woo woo for the policy crowd, too wonky for the art crowd, too radical for the institutional set, too incrementalist for the activist set. I’ve struggled to find my place.
For a long time, I've been told I’m too woo woo for the policy crowd, too wonky for the art crowd, too radical for the institutional set, too incrementalist for the activist set. I’ve struggled to find my place.
I’ve now come to see my differences as strengths not limitations. I'm embracing my role as translator between disparate world and among ostensible allies.
We waste so much energy jockeying for a narrow conception of power, when there is space and need for all our magic.
We waste so much energy jockeying for a narrow conception of power, when there is space and need for all our magic.
So I'm cross-pollinating methods. We need head & heart, openness & structure.
Communities that lean heavily on one modality may not know that they’re missing others, but most are happy to be introduced to balancing practices. And then everything starts flowing with greater ease.
Communities that lean heavily on one modality may not know that they’re missing others, but most are happy to be introduced to balancing practices. And then everything starts flowing with greater ease.
8. I am unlearning what “power” means & exploring how we harness different powers to win the world we deserve.
Mostly, when we refer to “powerful" institutions, we mean concentrations of economic & political capital. There is so much we miss in this shallow formulation of power.
Mostly, when we refer to “powerful" institutions, we mean concentrations of economic & political capital. There is so much we miss in this shallow formulation of power.
We blame “powerful” institutions for not being generous, creative, adaptive, values-driven. But by design, they weren't set up to be so.
Given their limitations, why do we we accept the central roles they play in setting our public agendas—then grumble about flaccid solutions?
Given their limitations, why do we we accept the central roles they play in setting our public agendas—then grumble about flaccid solutions?
To create joyous futures, we need different powers: Our artists & writers (with radical imagination) to see beyond our current realities. Our activists (with moral clarity) to set the bar for solutions. Our community groups (with loving generosity) to model radical alternatives.
But the current norm is literally the reverse: “powerful” institutions set the agenda, then we fight on the fringes for crumbs. Not good enough.
We must give key tasks to those who are most structurally fit to illuminate that path. And then we must line up behind their visions.
We must give key tasks to those who are most structurally fit to illuminate that path. And then we must line up behind their visions.
In the coming year, I'm exploring:
- How do we practice active democracy?
- How do we transform the operating logics of “powerful” institutions?
- What does it mean to truly decolonize development?
- How do we build global solidarity around our collective fights for liberation?
- How do we practice active democracy?
- How do we transform the operating logics of “powerful” institutions?
- What does it mean to truly decolonize development?
- How do we build global solidarity around our collective fights for liberation?
I put these out in hopes of connecting with others exploring similar questions, especially dreamers, truth-tellers, and fighters in the majority world.
I know we can only progress in community, and I’d love to grapple and build together.
I know we can only progress in community, and I’d love to grapple and build together.
Finally, to close out 2020 and decompress, I turned to art.
Two shows I’ve seen in the last week give me hope about what’s ahead. Both are glorious reclamations of their respective lineages: African-American and Indigenous traditions.
Two shows I’ve seen in the last week give me hope about what’s ahead. Both are glorious reclamations of their respective lineages: African-American and Indigenous traditions.
First, #TheasterGates’ beautiful “Black Vessel”.
Gates' father was a roofer. He questions why the material of the profession, tar, was never seen as worthy of art. The room pictured is, in his words, “what happens when the working class has something to say about painting”.
Gates' father was a roofer. He questions why the material of the profession, tar, was never seen as worthy of art. The room pictured is, in his words, “what happens when the working class has something to say about painting”.
Then, #JeffreyGibson’s “When Fire Is Applied to a Stone It Cracks”.
Gibson reclaims Indigenous beadwork traditions, which are too often reduced to stereotypes. He builds upon & queers beading traditions to create stunning new portraits of Indigenous history and power.
Gibson reclaims Indigenous beadwork traditions, which are too often reduced to stereotypes. He builds upon & queers beading traditions to create stunning new portraits of Indigenous history and power.
Both are overturning how their cultures are represented in the canon. As I marveled at their work, I felt hope.
Hope that we are moving towards a future that doesn’t just grudgingly accept diversity, equity, inclusion, but that embraces the exhilarating majesty of pluralism.
Hope that we are moving towards a future that doesn’t just grudgingly accept diversity, equity, inclusion, but that embraces the exhilarating majesty of pluralism.
So I close the year simultaneously disoriented & clear-eyed, and so full of hope. Active, muscular, chosen hope.
And overflowing with gratitude (such an incredible feeling) to everyone that supported my explorations & experimentations this year.
Thank you thank you thank you
And overflowing with gratitude (such an incredible feeling) to everyone that supported my explorations & experimentations this year.
Thank you thank you thank you
I’m endlessly grateful to be held & supported by so many amazing communities—it truly means the world. And I’m excited to discover & make more connections between us in the year to come.
So happy new year, friends! And to 2021. It's all of ours to win.
So happy new year, friends! And to 2021. It's all of ours to win.
