People are fired up, ready to organize.
I felt the energy of folks in Oakland last Saturday at the Women’s March and it reminded me of the first time I ever attended an action (an anti-war protest at San Francisco’s Civic Center). That was back in 2006, about a decade ago. Since then, I’ve been a part of various movements — from Palestinian liberation and BDS groups, anti-war movements and international non-profit organizations until I found my political home in GABRIELA USA, a grassroots, anti-imperialist organization of Filipino women.
While I’ve witnessed many victories and forward motion, I’ve also had my fair share of burn out, of adopting different ways of taking care of myself (some worked, some didn’t), of witnessing destructive and harmful behavior. What I’ve learned is that in spite of committing to radical intentions and revolutionary ideals: we’re all (and still) human.
Which means we are prone to making mistakes, f***king up, hurting those we love unintentionally, and possibly replicating harmful ways of living, loving and relating. Just because we are community organizers and activists doesn’t mean we are immune to the frailties and vulnerabilities of the human condition. It is in this vein that I started reading The Revolution Starts at Home: Confronting Intimate Violence Within Activist Communities (Amazon | Indie Bound) edited by Ching-In Chen, Jai Dulani and Leah Lakshmi Piepzna-Samarasinha.
The book is a compilation of essays, personal accounts, poems, guides and strategies for confronting abuse, rape and intimate partner violence within activist communities from all over Northern America. Many of the pieces were written by people who founded and/or worked with nonprofit organizations. They wrote about the ways they’ve dealt with violence from a macro-level perspective, to dealing with violence from folks in the same community.
There are three major things that I learned from the book: 1) the rise and implication(s) of the nonprofit model as a means for social change, 2) abuse faced by people who are differently-abled and 3) the mechanics of community accountability practices.