Category: Activism (Page 1 of 2)
(CW: rape, murder, child abuse)
I was ambivalent before, mostly because of violent crimes like murder and rape. (Also, a lot of abolitionist writing is heavy-heavy-heavy on the jargon, which makes me grit my teeth even as I cheer the writers on.) But I’ve done more reading into what prison abolition actually means—it doesn’t just mean letting violent criminals walk around killing and assaulting people. It means providing the resources people need so that they never commit crimes in the first place. It’s a gradual process, not an immediate “let’s get rid of all the prisons” demand. It’s not incrementalist in the sense that it upholds current systems with piecemeal tweaks here and there; it’s a ground-up rethinking of how we prevent harm and move toward a better, safer society.
Abolition calls for accountability without using the prison system to punish and isolate, or simply “cancelling” or shunning the harm-doer. This isn’t to say that everyone needs to become BFFs with Bob the Axe Murderer (and especially not his victims’ relatives or friends). It means that you need a way to prevent Bob from becoming an axe murderer, or figuring out what he needs to put down the axe and become a functioning member of society again. And incarceration isn’t going to stop the violence; instead, it will just perpetuate the cycle.
I have read restorative- and transformative-justice stories about incestuous child molesters being rehabilitated. Hands-on parent–child sexual abuse is probably the most horrific thing I can think of—and I should know. I would be open to reconciling with my parents if they actually took responsibility for what they did. (I’ve never confronted them about the sexual abuse; I hadn’t contextualised the abuse when I was still in contact with them. But I knew about their emotional and physical abuse.) The problem is that they refuse to be accountable for their actions. Other survivors may not agree with me about reconciliation, and it’s not their job to. There’s a hotline, A Call for Change, designed to reach people either before or after they’ve abused their partners. ReSpec, operated by a former staff member at Feminist Frequency, is a monthly support and accountability group for people who have caused harm, whether that’s harassment, sexual assault, or something else. Circles of Support and Accountability surround recently released sex offenders and provide them with a community that makes them less likely to offend.There are organisations like Stop It Now! that provide confidential support to get people to stop using child sexual abuse material. These groups let people know what they’re doing is wrong before matters get worse, and there needs to be more of them.
People who cause harm may do so for complex reasons. Yes, even murderers, domestic abusers, and rapists. That doesn’t excuse their actions in the slightest; it just means that there are ways these crimes could have been intercepted without the involvement of police and prisons. We put a stop to rape when we teach people not to objectify each other and dispel the notion that people owe each other sex. We stop child abuse when we remind adults that kids are somebody and not something. We stop murder when we learn that we cannot take others’ lives to settle scores or remove obstacles. Prisons don’t teach any of those lessons, since policing and prisons themselves are violent. They lock people up, sometimes for life, instead of teaching them values.
I can understand the need for restorative justice in my own life. I’ve fucked up. I’ve never assaulted or murdered anyone. But I have said horrific, despicable, wildly out-of-character things I regret and can never take back because of untreated bipolar disorder (which can result in poor impulse control, grandiosity, and straight-up delusions and psychosis). These things haunt me to this very day, even though I don’t say anything destructive when I’m taking medication for my mood episodes. But even though I wasn’t in my right mind, the things I said still caused harm. They still ruptured relationships, either temporarily or permanently. They distorted the truth. They were cruel, distorted, vile. You could be possessed and swing around an axe without intending to hurt anyone, but an axe is still an axe. The blade still cuts.
Prison abolition teaches that “we are more than the worst things we’ve done.” And that’s why I’m an abolitionist.
…leftists who are metaphysical idealists. Religious leftists. Leftists whose views come from their religion, not in spite of it. I hate that, at least for some, to be a socialist, you have to be a materialist. Nope, I tried that for a while. Materialism just doesn’t work for me as a way to understand the Universe, though I respect those who have made it work. As a grad school professor of mine said repeatedly, “Intelligent people disagree.” And I’m going to do that with the materialists.
I understand wanting to avoid offence, but the best way to do that isn’t by using the most up-to-date terms if community members aren’t even using them. I see terms like Latinx and even Latine being thrown around, and these terms are not popular outside progressive and leftist organising. Latine is particularly rare. People still use Hispanic if they’re from a Spanish-speaking Latin American culture like Mexico or Argentina. Not to mention, the best thing to do is refer to a specific ethnicity, such as Puerto Rican, Mexican, or Costa Rican instead. Latinx? Rarely. Latine? Practically never. I understand why people want to use gender-neutral labels, but there are more elegant ways to do that, including “Latin American” or even “Latin.” (Seriously, why bother with Latinx and Latine when you can just drop the final vowel and make it “Latin”?)
Over the past several years, some mental health advocates have shifted toward “psychiatric disability” from “mental illness,” but some international nonprofit organisations have already moved on from this and are now saying “psychosocial disabilities,” a term that your average person with a psychiatric condition will not recognise. There are enough people and organisations still saying “mental illness” that a term like “psychosocial disabilities” will seem alien to them. Even “psychiatric disabilities,” my preference, is still novel to them. You can’t hit people with too many novel terms or you’ll confuse them. This is one of my biggest problems with the state of left-wing activism these days. You need to introduce ideas to them slowly, with simple language, and all this jargon isn’t helping anybody get closer to understanding neurological or ethnic minorities (yes, I still use the word “minorities,” despite all the pushback I get outside this blog).
There are some cases in which the common term should be changed—for example, most of the terminology referring to high weight should be scrapped, since the primary term is a pejorative masquerading as a neutral medical term. But in this case, the community has roundly rejected it. This is not the case for expressions like Hispanic, Latino, or psychiatric disability (or even mental illness). None of these are pejoratives, and all of them are used by community members in ways that Latine is not.
(a rare content warning for this blog: brief mention of child abuse)
I talk a lot about social justice assholes, usually the more obvious ones. After all, I was raised by blatant assholes (well, blatant once the doors were closed). Depraved, abusive, cultish, creepy, incestuous, manipulative, cruel, selfish assholes. We’re talking about fathers who leer at their middle-school children’s bodies—and mothers who go a bit further. We’re talking about the kinds of people who yell for hours on end at their hapless nine-year-old because their bedroom was mess or they struggled with long-multiplication drills, until that nine-year-old dissolves into a puddle of self-abasement and misery.
So if you seem too nice, my instinct is to bolt, since you’re taught that everyone who cares about you is going to give you tough love, even if that “love” is nothing but unvarnished abuse and cruelty. It’s not that I want to be around jerks. I don’t attract them the way I used to. But I prefer nice people with an edge, a tendency towards sarcasm and self-depreciation. The kinds who will satirise what they’ve gone through, rather than sit in an affirmation circle.
Well-meaning wielders of saccharine platitudes
If you seem too earnest and you are over the age of 21, I’m going to wonder whether you’re trying to sell me something, or if you’re gullible enough to have someone else sell you something. Of course, these people probably are earnest, but the focus on affirmation and supposed antidotes to the 24/7 cycle of bad news that I sometimes find online gives off that too-nice, I-can’t-trust-this feeling. Everything I read makes me think of lying in a bath with strawberry candles around the ledges, bath foam skimming off the top (probably from a Lush bath bomb), chill-out music playing on Spotify on your phone. They’ll say you’re valid, that you deserve to be here, that you are loved and welcomed.
They’ll pull out their Sacred Affirmation Tarot Cards, make hazy graphics on Canva with goopy 1970s-revival fonts and soft purple-and-blue gradients (admittedly, I do like that aesthetic every so often), light Our Lady of Queer Revival candles that riff off the Catholic ones, make Instagram posts that lavish praise on all their followers and fans, write confessional posts about how I Am Multiply Marginalised And You Can Too.
Affirmation is all well and good, of course—but the words often ring hollow when you’re reading yet more news stories about how politicians in Texas or Russia want to ban you from existence, or about doctors who think that your kind should be wiped off the planet once they find enough “biomarkers,” or about how the planet’s going to burn if the world’s governments (mostly the US government) don’t get off their goddamn asses and do something. You get “good news” sites with magazine headlines like “What if everything turned out OK?” It’s not going to be OK if you’re just handing out platitudes and cute puppies, which is all you’re doing. (That’s what happened when I googled sites for good news after I was trying to break out of the Russia/Ukraine/GOP doomscrolling habit. And I was hit with high-fructose-corn-syrup glurge instead.) And no amount of affirmation is going to topple Ron DeSantis, Donald Trump, Vladimir Putin, Kim Jong Un, Bashar al-Assad, Viktor Orbán, or any other authoritarian dipshit from power (or in the case of Trump, keeping him from regaining it).
If you’re my actual friend, I know you mean it when you affirm me. I know it’s real and not just glurge. And because it’s real, I value it. But it doesn’t feel the same when I’m coming across it on a random Instagram feed, tweet (yes, I’m still calling it Twitter because fuck Elon Musk that’s why), or blog post.
What–or who–the hell are passive-aggressive pastels, anyway?
Methodological faults aside, the well-meaning wielders of saccharine platitudes really do want to do the right thing. Those really aren’t the people I’m pissed off at. Not at all. The ones I’m pissed off at are the kinds who are just as unpleasant and obnoxious as their blatant Social Justice Asshole counterparts, but they cover it all in affirmations about validity and lives that matter. A good friend of mine calls this aesthetic “passive-aggressive pastels.” (I’ll call them PAPs for short, which fits—after all, most of their posts are pap and little more.)
These are the Smol Beans™ on Tumblr (or TikTok nowadays, but I wouldn’t touch TikTok with a bargepole) who will pat you on the back as long as you perform wokeness the way they do. But once you step out of line, they’ll bite you in the back with passive-aggressive posts about how you’re being negative, how you’re being oppressive, violent, abusive, destructive. People like this tend to aim their passive aggression at members of their own community—for example, queer people, feminists, or disabled people. Often PAPs get away with this behaviour because they’re operating in small subcultures that are frequently marginalised or isolated in mainstream culture. This was often the case for queer and trans people in the early 2000s and 2010s, and that continues to be the case today for queer people who also belong to other minority groups (e.g., Black queer people in majority-white countries, or queer disabled people). And it’s absolutely the case in mental health/Mad/mental illness/psychiatric disability support groups, since it’s hard to find support when any mental health condition or perceived mental health condition is heavily stigmatised—unless it’s anxiety and minor clinical depression, that is. But try talking to your average person about bipolar, schizophrenia, DID/multiplicity/plurality, any personality disorder… people will look at you as though you’ve grown two heads. And this is where the PAPs come in. They know you’re a captive audience. They’ll shower you with love and attention. And no matter how much they turn on you and claim that you’re suddenly the Worst Person Ever, you keep coming back because there’s nowhere else to turn.
At least the normal Social Justice Assholes are honest. You know they’re jerks. They’ll rant and rave about how Hamas should kill Israeli citizens to right historic wrongs, call for the decapitation of every white cis man in sight, claim that trans women are all secret rapists there to violate women’s “sex-based rights.” PAPs will make the same claims, but under a haze of cutesy graphics and cryptic Instagram posts. They use use the same kinds of social policing methods as the Nice Southern Ladies I grew up around, the kinds who say “bless her heart,” but you know they’re silently hurling dark imprecations at the one who is supposedly being blessed. Like the Nice Southern Ladies, PAPs have authoritarian ideas and political stances, but they tend to use concern trolling and rhetorical sleight of hand rather than open claims. Nice Southern Ladies have “Live, Laugh, Love,” “#Blessed,” or “John 3:16” posters from Etsy on their walls. PAPs, on the other hand, will have “Protect Trans Lives” or “Black Lives Matter.”
The upshot is that PAPs, Nice Southern Ladies, Social Justice Assholes, and fire-and-brimstone right-wingers are all authoritarian jerks who value social conformity over human dignity, pluralism, or real equity. It’s just a different coat of paint.
The bullies in middle school who pick on the poor kids for having unfashionable hand-me-downs don’t go away. The ten-year-olds who mock the gender-non-conforming kids don’t suddenly become enlightened without intervention. The high schoolers who snub the Syrian refugee for not speaking English well enough or knowing all their cultural references will not magically lose their prejudices just by reaching the age of 18, 21 or even 50. The snooty Mean Girls who got away with bullying the weird kids because they earned straight A’s, sucked up to the teacher, and maintained their popularity with the “normal” kids continue to get away with it in the workplace. The 12-year-old who made fun of the disabled kids on the short bus isn’t going to abandon ableism, though he may “reform” and become a behaviour analyst. The kids flinging around racial slurs on the playground may grow up to join Atomwaffen Division or the Rise Above Movement. Grown-up bullies may have learned to stop beating up queer, poor, disabled, immigrant, Black, brown, or otherwise different kids on the playground, but they continue to attack them with their social media posts, votes, and policies.
Time alone will not heal bullies. If their xenophobia, racism, and other prejudices are allowed to fester, they will become abusive parents, vindictive bosses, radicalised crusaders against minorities’ civil rights, or at the worst, totalitarian dictators. People like this are taught to value social conformity over individual or collective well-being—and they will use any method available, including bullying and ostracism, to ensure that anyone who sticks out is punished. If you follow the rules, nothing will happen to you; if you don’t, you’ll pay for it.
Whenever you see a politician, commentator, writer, or random Twitter gadfly rail over and over and over again about some disliked minority, it is time to wonder whether they were a bully in school.
Right-wing politics tends to attract this kind of bully, since the right tends to favour arbitrary social conformity over diversity1. (Yes, regardless of what right-wing commentators say. “Viewpoint diversity” frequently means “I want to get away with opposing pluralism in a pluralistic society,” which isn’t far off from “War is peace.”)
I want to emphasise, though, that your average conservative is not a bully. The problem with your typical right-leaning voter is that their unfamiliarity with or discomfort around minorities or nonconformists (which usually comes from living in homogeneous and highly conformist communities) makes them easy pickings for reactionary leaders who turn discomfort and unfamiliarity into hate. These Trump or Putin voters’ primary goal is not to inflict harm on anyone else, but they are afraid of what their bullying leaders may do to them if they dare step out of line. These are the archetypal authoritarian followers. They want to be loved by the Mean Girls—they’re too normal to be terrorised by them, but they don’t have the charisma to join the clique. They’re more scared than scary. I used to be this flavour of conservative as a teenager, and the conservatives I currently know are like this as well.
The right-wing authoritarian followers to fear are the petty bullies, the office tyrants, the social media trolls who go out of their way to bully awkward autistic trans women who are just coming into themselves, the people who kick and piss on homeless Latino immigrants in Boston and use Trump as a motivator. They are the police officers who wantonly shoot Black people who are just minding their own business. They are the ones who record their autistic kids having meltdowns and post the entire affair on YouTube to shame them into not having any more embarrassing meltdowns. They are the parents who kill their disabled children, citing how burdensome they are. It is those people, the ones who have made social conformity into a fetish and have lost their ability to see the Other as a person, who are the ones who will enthusiastically follow the next Hitler or Mussolini off a cliff. And these are the people I fear the most, even more than the Hitlers and Mussolinis themselves. Hitler cannot be Hitler if there is no throng of eager Nazis to march behind him.
Are there left-wing bullies and jerks? Of course. Are there Black, Brown, gay, trans, disabled bullies? Absolutely. We’re all human, and unfortunately, some human beings are assholes, no matter what they fill out on a census form. I am the last person to claim that because someone is marginalised, he cannot be a bully or harasser. But authoritarian leftism has comparatively little draw in North America or Europe compared with its right-wing counterpart, and the stories the authoritarian left tells are different.
Hitler and Mussolini tell you that the dominant culture should stay dominant, and anyone who doesn’t fit should be exterminated or severely marginalised. Stalin and Kim Il Sung, on the other hand, tell you that marginalised people will be liberated from colonial or royal oppression, that the outcasts will now gain control. But instead, they set up a new authoritarian dictatorship instead, just with new guys on top. The school analogues for left authoritarians are the autistic-adjacent geeks who got made fun of in school, go into Big Tech, and start becoming bullying assholes themselves. (I have known autistic people like this, mostly young white guys. They are deeply unpleasant and a pain in the ass in disability activism.) They are more sympathetic than the Mean Girls, but they are still repugnant and unworthy of support.
To sum it up: Right-wing authoritarians favour the current hierarchy. Left-wing authoritarians want to get rid of it and bring in a new hierarchy instead. Neither is particularly concerned about social justice, human rights, or basic decency.
- (as opposed to the good kind of conformity, like “don’t be a sociopathic asshole”) ↩
We talk a lot about freedom, but what kinds of freedom matter?
Freedom of speech. Freedom of association. Freedom from poverty. Freedom from unemployment. Freedom to hire and fire as one wishes. Freedom to be an entrepreneur. Freedom from homelessness. Freedom of assembly. Freedom to set the definitions of one’s labour.
There are two kinds of freedom: positive freedoms and negative freedoms. Positive freedoms are the “freedoms to”: freedom of speech, freedom of assembly, freedom of association. Liberals, centrists, right-libertarians, and moderate conservatives focus on positive freedoms, often disdaining negative freedoms as an unwanted constraint on individual (or corporate) liberties. The rhetoric of Marxists, some progressives, and other leftists focuses on negative freedoms, or the “freedoms from”: freedom from hunger, freedom from poverty, freedom from homelessness, freedom from illness. Traditionalist conservatives and fascists care neither about positive freedoms nor negative freedoms, except for the ruling class.
Both positive and negative freedoms are necessary for a functioning society. They are not mutually exclusive; in fact, they are synergistic (and I use this word advisedly; it’s not just business jargon if you use the term to say “these things work together and the whole is more than the sum of its parts.” Without negative freedoms, you have a lot of rights that won’t put food in your belly, keep a roof over your head, protect you from preventable diseases, or keep you safe from domestic violence—and others may have the right to exploit your labour, refuse to serve you because of your race, rip you off because there are no regulations on the books. Wage slavery deprives people’s lives of meaning. Without positive freedoms, you can’t speak truth to power. You can’t make your own choices about how you live. Everything you do is tightly regimented. With no choice, you may see life as futile.
Lopsided freedoms make people’s lives miserable.
If you’re homeless, starving, and hungry, is that really freedom? Even if you are not constrained by the law—after all, under “at-will” employment, you are just as free to quit as your company is to fire you—you are constrained by your material conditions. Free speech matters—after all, leaders need to be held accountable—but you can’t eat free speech. But under a dictator, you are under both the constraints of an authoritarian regime AND your material circumstances. If the state assigns you a job and you end up hating it, how do you find fulfilment when you’re occupied with tedium eight hours a day, even when there is no risk of being fired? Instead of these nightmarish scenarios, it’s better to give companies some discretion, but ban workplace discrimination and provide a generous social safety net for those who can’t find fulfilling work or simply can’t work at all. This way there is freedom from want and freedom of association.
This is why I vehemently disagree with both tankies and libertarians about their idea of freedom: their utopias are dystopias for everyone… including them.
Despite all the claims to fight for the working class, a lot of American leftists don’t know how to talk to or about your average working-class person. (This probably applies to other countries that were on the left side of the Iron Curtain too, though I can’t be 100% sure.) And no, this has nothing to do with identity politics—that’s for later. Right now, I’m focusing on the struggles of daily life.
I grew up working class. I knew very few adults, other than teachers and medical professionals (and a single relative), who had bachelor’s degrees, much less master’s degrees and PhDs. Having a degree was a big deal; most of these people finished high school and went straight into the workforce if they didn’t do a stint at a community college first. People do not throw around terms like “bourgeoisie,” “proletariat,” and “material conditions.” Instead, they’ll say “the little guy” and “the bosses.” People talk plainly and clearly; they don’t go in circles using management-speak and Marxist jargon.
When working-class people talk about their material conditions, they give concrete examples, not turgid treatises on Engels and Žižek:
“When I was growing up in the 1960s, you could get a burger for 16 cents. Now you’ll be lucky to get one for $6.”
“They closed down the factory 20 years ago because they outsourced all the work to China. Dad had a hard time getting a job after that and needed to go on benefits.”
“I broke my hip and couldn’t do my job any more, but unemployment couldn’t cover my rent. I got evicted and had to stay in a shelter just to stay alive.”
“They’ve got us under surveillance all the time. You can’t even get up to go to the bathroom without logging it on a time sheet.”
“I’m getting early and late shifts stacked together at Amazon and can’t get any sleep.”
“I need to see the doctor, but my job doesn’t give me benefits, my state didn’t expand Medicaid, and I can’t afford an Obamacare plan.”
Despite their purported focus on material conditions, many leftists (especially Marxists) spend more time spouting academic-sounding jargon rather than listening to the people they want to defend. I’ve lived in the professional middle-class world for just over a decade now. But I’ve tried not to forget where I came from or what my values were. I still detest jargon and doublespeak and piles of abstractions that sound pretty on paper but mean nothing in practice.
Want to support the working class? Then listen. Don’t call them the “proletariat.” Say “you and me,” “your average person,” “the little guy.” Don’t talk about the “bourgeoisie.” Say “the bosses,” “the big guys,” or give names: Donald Trump, Elon Musk, Warren Buffett. It’s a lot easier to grasp it if you talk about specific people rather than a nebulous “bourgeoisie.” Put down Das Kapital and the Communist Manifesto. Talk plainly. Speak from the heart. Make it easy for people to imagine a better world. If you want to talk about material conditions, then fucking describe them. If you want to talk about how companies exploit their employees, then give examples. Some leftists do this, but it’s typically covered in a pile of jargon.
And your average working-class American isn’t going to be thrilled to talk about communism or socialism, either, especially if they’re older. The same people who want the government to provide them with healthcare and housing, or their unions to protect their rights, are the same ones who will turn around and denounce communism. “The country’s becoming more communist every minute,” someone—a sixtyish woman working in a unionised job—said to me recently. Communism isn’t a concrete set of political demands; it’s an abstract evil force that they associate with the Soviet Union (though they’ll usually call it “Russia”) and the Cold War. Like it or not, Marx’s better ideas have been tainted by association with the terrors inflicted by Stalin and his imitators. “Dictatorship of the proletariat” is going to make people think of Stalin, not workers’ taking control over what they produce, as they do in worker-owned cooperatives. When you ask them to think of a socialist country, they’ll think about dictatorial regimes like the USSR and North Korea.
This isn’t to say that working-class people are stupid because they think of Stalin and Kim Jong Un when you mention socialism. Quite the contrary. They may not have read a word of Marx, but they can tell you exactly how alienated they are from their job, how exploited they feel by their bosses, how much they want to put food on the table without accounting for every penny, how frustrated they are when they talk and no one listens.
If you want workers to rise up against unfair conditions, if you want to spur a mass movement, you need to be able to meet people where they are. You can’t just wait for everything to suck so much that people will join the Socialist Equity Party of Liberation instead of voting for the tried-and-true Republicans and Democrats who actually know how to win an election. They’re just going to pull the lever for Biden or Trump. It’s impossible to have a mass movement if you don’t know how to reach the masses, but a lot of “materialist” leftists don’t seem to get that—they’re trapped in the ivory tower as much as their “pseudo-leftist” progressive counterparts are.
Talk plainly. Speak from the heart. Ditch the jargon. And then you’ll have a movement.
I’m sick of finding writing on disability that’s inaccessible to the general public, much less people with cognitive disabilities. If you’re resorting to academic jargon and social justice buzzwords, then you’re not speaking to the majority of your audience.
For example, Sins Invalid’s 10 Principles of Disability Justice is a US-centric mess of academic jargon and buzzwords. (The Arc of Minnesota tried valiantly to turn this list into plain language, but it’s still too abstract—it still includes expressions like “bodyminds” instead of “bodies and minds,” for example.)
You can get an idea of their writing style with their introductory sentence:
From our vantage point within Sins Invalid, where we incubate the framework and practice of disability justice, this emerging framework has ten principles, each offering opportunities for movement building…
Why can’t you just say “Sins Invalid has created a set of 10 definitions of disability justice and ways to incorporate these principles in your organising work?”
It doesn’t get any better as you kep reading, either:
Leadership of the most impacted: When we talk about ableism, racism, sexism & transmisogyny, colonization, police violence, etc., we are not looking to academics and experts to tell us what’s what — we are lifting up, listening to, reading, following, and highlighting the perspectives of those who are most impacted by the systems we fight against. By centering the leadership of those most impacted, we keep ourselves grounded in real-world problems and find creative strategies for resistance.
We already have a catchier expression for this principle: “Nothing about us without us.” “Leadership of the most impacted” sounds clunky. Also, I would say “transphobia” rather than the specific “transmisogyny,” since the term is more recognisable—and because transphobia affects trans men and nonbinary people, too. Classism belongs on this list as well. Let’s try to make this more memorable:
Nothing about us without us: We don’t need academics or “experts” to explain injustice or discrimination to us when we’ve gone through it ourselves. We need to listen to people who have gone through injustice and discrimination themselves: disabled people, women, people of colour*, LGBTQ+ people, working-class and poor people, and victims of police violence. They know themselves best and are the experts on their own lives.
And it continues…
Anti-capitalist politics: Capitalism depends on wealth accumulation for some (the white ruling class), at the expense of others, and encourages competition as a means of survival. The nature of our disabled bodyminds means that we resist conforming to “normative” levels of productivity in a capitalist culture, and our labor is often invisible to a system that defines labor by able-bodied, white supremacist, gender[-]normative standards. Our worth is not dependent on what and how much we can produce.
The last sentence needs to be the first, and there needs to be an actual definition of what “capitalism” means. Activists will know what it means, but the average Westerner (and American in particular) is going to think of capitalism as a good thing, since they’ll contrast it with the Soviet Union and North Korea. Also, the definition of ruling classes is obviously US-centric. In many countries, the ruling classes may not be white, since most countries that aren’t in Europe or don’t have ruling classes descended from European colonists. As for Europeans themselves, most countries’ ruling classes belong to the same ethnicity as the working classes, even if there are immigrants from Africa or Asia living there.
Here’s my quick-and-dirty plain-language translation:
Our worth doesn’t come from how hard we work, or whether we can work at all. Our lives matter no matter what. But we live in a capitalist society. In capitalism, regular people have to work hard so that corporations, landlords, and banks earn money from their employees’ work. These owners keep all the money for themselves and don’t do much work themselves. They just want you to do all the work. Under capitalism, we have to compete with each other to get jobs and get enough money to eat. Because we’re disabled, it’s harder for us to work. People don’t always see the work we can do, or they don’t think it’s important. Capitalism hurts disabled people.
Here’s another winner of a quote, complete with some “noble savage” idealisation of pre-contact North America:
Interdependence: Before the massive colonial project of Western European expansion, we understood the nature of interdependence within our communities. We see the liberation of all living systems and the land as integral to the liberation of our own communities, as we all share one planet. We work to meet each other’s needs as we build toward liberation, without always reaching for state solutions which inevitably extend state control further into our lives
Again, there are a lot of assumptions that aren’t going to be shared by your average American, much less a disabled one who’s been exposed to only conventional narratives about US history. In a country rife with brands like “Rochester Colonial,” “Swiss Colony,” and “Imperial Margarine,” you need to clarify why colonialism is bad or cut out the mention altogether.
Here’s another quick-and-dirty plain-language fix:
Interdependence: We all need each other to live and grow. Unfortunately, a lot of us learn that we have to just rely on ourselves and not get help. But everyone needs to work together to protect ourselves, our community, and our planet. When we work together, we won’t need as much help from the government, since the government often has too much control over our lives.
Once I turn this into plain language, it’s easier to identify a political position that may give some progressives and socialists pause: the idea that disabled people should find support within the community rather than seeking help from the government. This part sounds specific to anarchism and doesn’t belong in a general set of principles. (Yes, I do point out biases even when they match mine!) Also, what do they mean by “liberate”? That word is thrown around a lot, but they’re never clear what they mean.
In general, the 10 Principles of Disability Justice are a well-meant attempt to combat systemic ableism, but the academic jargon, buzzwords, and identitarian focus prevent it from becoming the manifesto it could be.
* I hate the expression “people of colour,” but I’m using it here to avoid writing a long list of ethnic groups or using the expression “racial and ethnic minorities,” which this crowd tends to hate.
…are the race-reductionist equivalent of vulgar Marxists who view everything through the lens of the eternal struggle of the bourgeoisie and proletariat. All they’re doing is taking a crude interpretation of Marxist theory and using race instead of class. Even the Marxists recognise that that the class struggle changes over time—that’s why it’s called dialectical materialism, not static materialism.
Honestly, I’m more willing to buy that a transactional relationship, such as the worker–owner dichotomy in conventional labour structures, or the dichotomy between political leaders and constituents, is more likely to be the source of systemic oppression, rather than the relationship between, say, Japanese and Koreans. But some inequitable balances of power, such as sexism, undoubtedly predated societies that were able to develop complex transactional relationships. (Also, all these relationships—yes, even culture—are mutable. People marry into different cultures, start companies, lose all their money while gambling in Vegas. The perceived value of different relationships can change over time as well, even if the traits of a group have not—for example, the Germans are viewed differently from how they were in the early 20th century.)