“Cop City” is a proposed extensive facility to train police and firefighters. To also train police from other states. This is in direct opposition to growing calls to reform policing. This photo was from our action to support “No Cop City” in Des Moines on January 31, 2023. (See: https://quakersandreligioussocialism.com/2023/01/31/stop-cop-city-solidarity/)
Activists search for multiple ways to bring attention to injustices. In 2013 the Keystone Pledge of Resistance targeted the application for the Keystone XL pipeline to cross the US-Canada border. This decision was solely in the hands of President Obama. After months of organizing and rallies against the pipeline, Obama decided to deny the permit. This was the first major win in the fight against the fossil fuel industry.
There are many reasons to oppose “Cop City”, but perhaps the most significant is the need to stop militarizing policing in this country.
Before any lasting peace may be achieved, however, the Stop Cop City movement must reverse the current state system that militarized police against its own citizens. This gave rise to the construction of Cop City in the first place.
Other efforts have failed, and there is now a call to bring national attention to Nationwide Insurance Company, one of the companies insuring the Cop City project. Without valid insurance, construction cannot occur. Plans are being made for a solidarity action in Des Moines.
As has been noted previously, the APF (Atlanta Police Foundation) cannot build Cop City alone–they rely on a hired support network of architects, engineers, contractors, and others to build it for them. One of the most critical pillars of this support structure is insurance. Without a valid insurance policy covering APF’s liability in the event of injury to workers or damage to property, construction cannot occur.
A Certificate of Insurance dated February 24, 2023 shows two companies providing insurance to the APF: the first is Scottsdale Insurance Co., a subsidiary of the well-known Fortune 500 company Nationwide; the second is Accident Fund General Insurance Company, a much smaller agency based in Lansing, Michigan. The broker for the policy is Amanda Surface from Correll Insurance Group, a small insurance company based out of South Carolina.
A controversial police training facility needs more than $30 million from Atlanta taxpayers. But during more than seven hours of public comment at a packed city council meeting on Monday, hundreds of locals expressed unanimous opposition to the project.
The Atlanta Public Safety Training Center—called “Cop City” by challengers—is a proposed $90 million, 85-acre police training ground slated for construction in Atlanta’s South River Forest. The project has seen opposition from environmental, racial justice, and indigenous rights activists, who argue that the project will cut down a forest on historically Native American land and fuel aggressive policing. After a series of protester arrests, and the killing of one activist by police, the project is now close to breaking ground. And opposition is louder than ever.
“I’ve been to City Hall for some years now,” Micah Herskind, an Atlanta-based community organizer who attended the Monday meeting, told The Daily Beast. “But until the Monday city council hearing, “I’ve never seen the line at the door, even, of where the public comment sign up is. It was out the door, around the whole second floor, winding down the stairs, and then eventually went out through the building, through the security line. I’ve never seen anything like it. And not only did masses of people show up, they showed up literally 100 percent against Cop City. We did a complete tally of public comments. 100 percent of commenters were against Cop City.”
Before any lasting peace may be achieved, however, the Stop Cop City movement must reverse the current state system that militarized police against its own citizens. This gave rise to the construction of Cop City in the first place. We must not only use any available means to cause public and digital disruption of complacency such as transforming social media into platforms of social education and change, creating community gardens and forums to exchange food and information, marching, joining grassroots networks dedicated to charity and social justice, donating money and time to those networks and building Martin Luther King Jr.’s vision of beloved communities. We will create a place that empowers one another and turns the tide against open militarization.
We must direct our eyes beyond our present obstacle — Cop City — and into the heart of racial and capital hierarchy, which causes these state-led attacks on Americans. To the soon-to-be-ex-mayor Andre Dickens, ex-mayor Bottoms and the APD’s corporate cronies, we are Atlanta.
In the words of our forest defenders, “we are nature defending itself. We are seeds, building our root systems. Alone we go fast, together we go far.” And in the words of our late friend and sibling Tortuguita, “Fear is the mind killer.”
After the police murdered Tortuguita, @nationwide, through their subsidiary Scottsdale Insurance, agreed to insure Cop City. Call them today and demand that they #CutTheContract:
These companies are trying to profit off of environmental racism and police violence. But if they do the right thing and #CutTheContract, construction of Cop City would have to stop. pic.twitter.com/Ia79hB0MuT
Recently, separately, the NAACP and Equality Florida (the state’s largest LGBTQ civil rights group) issued travel advisories in Florida. These advisories highlight the consequences of Florida’s relentless far-right political agenda and passage of legislation to implement its extreme policies.
At the end of this is a description of Des Moines Black Liberation’s declaration of #BlackEmergencyIA in October 2020. Des Moines Mutual Aid has always supported Des Moines Black Liberation. Also, in one of the photos below you can see how Des Moines Black Liberation (BLM) supports the Wet’suwet’en peoples’ struggles against the Coastal GasLink pipeline in Canada, showing how justice groups support each other.
The #BlackEmergencyIA declaration was reissued at the time of President Biden’s inauguration in light of the January 6th attack (2021) on the U.S. Capitol.
WASHINGTON – Today, the NAACP Board of Directors issued a formal travel advisory for the state of Florida. The travel advisory comes in direct response to Governor Ron DeSantis’ aggressive attempts to erase Black history and to restrict diversity, equity, and inclusion programs in Florida schools.
The formal travel notice states, “Florida is openly hostile toward African Americans, people of color and LGBTQ+ individuals. Before traveling to Florida, please understand that the state of Florida devalues and marginalizes the contributions of, and the challenges faced by African Americans and other communities of color.”
“Let me be clear – failing to teach an accurate representation of the horrors and inequalities that Black Americans have faced and continue to face is a disservice to students and a dereliction of duty to all,” said NAACP President & CEO Derrick Johnson. “Under the leadership of Governor Desantis, the state of Florida has become hostile to Black Americans and in direct conflict with the democratic ideals that our union was founded upon. He should know that democracy will prevail because its defenders are prepared to stand up and fight. We’re not backing down, and we encourage our allies to join us in the battle for the soul of our nation.”
The travel advisory was initially proposed to the Board of Directors by NAACP’s Florida State Conference. NAACP’s collective consideration of this advisory is a result from unrelenting attacks on fundamental freedoms from the Governor and his legislative body.
“Once again, hate-inspired state leaders have chosen to put politics over people. Governor Ron DeSantis and the state of Florida have engaged in a blatant war against principles of diversity and inclusion and rejected our shared identities to appeal to a dangerous, extremist minority,” said Chair of the NAACP Board of Directors, Leon Russell. “We will not not allow our rights and history to be held hostage for political grandstanding. The NAACP proudly fights against the malicious attacks in Florida, against Black Americans. I encourage my fellow Floridians to join in this fight to protect ourselves and our democracy.”
Following Gov. DeSantis’ so-called leadership in driving the state to reject students’ access to AP African American studies course in March, the NAACP distributed 10,000 books to 25 predominantly Black communities across the state in collaboration with the American Federation of Teachers’s Reading Opens the World program. The majority of the books donated were titles banned under the state’s increasingly restrictive laws. The NAACP continues to encourage local branches and youth councils to start community libraries to ensure access to representative literature.
The NAACP encourages Florida residents to join this effort to defeat the regressive policies of this Governor and this state legislature. Interested residents and supporters can visit www.naacp.org for additional information and updates.
The advisory cited specific Florida policies including SB 266 and HB 7.
SB 266, signed into law just last week, effectively prohibits higher education institutions from spending state funds on diversity, equity, and inclusion (DEI) initiatives. In the words of Governor DeSantis, this law will help “treat people as individuals” by banning programs that “[stand] for discrimination, exclusion, and indoctrination.” This bill builds on SB 7044, which required periodic reviews of tenured faculty members and mandated professors to post their textbook lists online 45 days before their first classes.
In March, college students in Florida organized numerous walkouts in protest of HB 999, a similar proposal being worked on in the state’s House of Representatives.
HB 7, also known as the Stop Wrongs Against Our Kids and Employees Act (“Stop W.O.K.E. Act”), was enacted in 2022. It attempted to ban “woke indoctrination” by limiting the teaching of Critical Race Theory at public universities and restricting diversity training among employers. A federal court blocked parts of HB 7 after finding them unconstitutional.
Florida’s largest LGBTQ rights group travel advisory 4/11/2023
Florida’s largest LGBTQ civil rights group has issued a travel advisory for the state.
Equality Florida says the advisory, issued Wednesday, was prompted by “the passage of laws that are hostile to the LGBTQ community, restrict access to reproductive health care, repeal gun safety laws, foment racial prejudice and attack public education by banning books and censoring curriculum.”
…
Florida has recently adopted a slate of hateful laws, and is fast-tracking additional measures that directly target the rights of LGBTQ+ individuals and basic freedoms broadly. Already, those policies have led Florida parents to consider relocating, prospective students to cross Florida colleges and universities off their lists, events and conferences to cancel future gatherings, and the United States military to offer redeployment for service members whose families are now unsafe in the state. These laws and policies are detailed below.
The Equality Florida travel advisory describes the following concerns:
Assaults on Medical Freedom
Assaults on Academic Freedom
Censorship and Erasure of the LGBTQ Community
Assaults on Arts, Entertainment, and Sports Participation
Assaults on Business
Efforts to Foment Racial Prejudice
Repealing of Gun Safety Laws
Attacks on Immigrant Communities
Des Moines Black Liberation State of Emergency
This reminds me of the declaration of #BlackEmergencyIA in October 2020. Des Moines Mutual Aid has always supported Des Moines Black Liberation. In the video, you can see my Des Moines Mutual Aid comrade, Patrick Stahl, describing that support.
Patrick: Hi, I’m Patrick Stahl with Des Moines Mutual Aid.
Des Moines Mutual Aid is a collective that does outreach for homeless folks in our community, houseless folks in our community. We also assist BLM with their rent relief fund, and most of the work we’ve done is running the bail fund for the protests over the summer. In the course of that work, we have witnessed firsthand the violence that is done upon people of color, Black people specifically, by the white supremacist forces of the state – in this state, in this city, in this county. There is absolutely a state of emergency for people of color and Black people in Iowa. The state of emergency has been a long time coming. We will support – DMMA will absolutely support any and all efforts of this community – BLM, and the people of color community more generally- to keep themselves safe. Power to the people.
Des Moines BLM reissues travel advisory ahead of inauguration
The #BlackEmergencyIA advisory is set to go into effect Saturday ahead of the President-elect Joe Biden’s inauguration Jan. 20 in Washington.
ICCC and DSM BLM organizers held a press conference Thursday to go over more details.
“So last Wednesday, January 6, we all saw as white supremacists attacked the US Capitol,” said Jaylen Cavil, chair of DSM BLM’s advocacy department. “For many, we heard that this was a surprise, but for us at the Des Moines Black Liberation Movement, this was business as usual.”
“Here we are again and I’m tired of doing these press conferences, but unfortunately they are a necessity,” ICCC Executive Director Luana Nelson-Brown said. “The violence that we’ve seen over the past few months continues to escalate.”
Nelson-Brown said the first travel advisory happened in September.
“As many are aware, authorities and other outlets are putting out warnings saying that in all 50 [states] and this nation’s capital there will be white supremacist violence that is being planned in the coming week surrounded around the inauguration of Joe Biden,” Cavil said.
That is why DSM BLM is reissuing the advisory.
Basic measures include:
Do not travel alone or at night if at all possible
If you must, then make sure to inform someone of where you are going and when you plan to return
The publication of MUTUAL AID MONTHLY relates to one of our Points of Unity, political consciousness.
We work to raise the political consciousness of our communities. Part of political education is connecting people’s lived experiences to a broader political perspective. Another component is working to ensure that people can meet their basic needs. It is difficult to organize for future liberation when someone is entrenched in day-to-day struggle.from Points of Unity, Des Moines Mutual Aid
Political ignorance is one of the main reasons this country is falling into chaos and authoritarianism. People would be less susceptible to falling for cults of personality and understand the threats to freedom posed by culture wars if they had a better education, including critical thinking skills. You might think of sharing MUTUAL AID MONTHLY with others in furtherance of their/your political consciousness. As a resource to stimulate discussions.
Yesterday at our Des Moines Mutual Aid food giveaway, I received a copy of this month’s edition of the Des Moines Mutual Aid Monthly, the third edition available. Below are the three editions that have been published thus far.
A public meeting about carbon dioxide (CO2) pipeline safety will be held in Des Moines on May 31st and June 1st. Register Here…to attend in person or remotely.
Although carbon capture and storage is a false solution to reduce greenhouse gas emissions, there is tremendous pressure from many sources to build these systems so companies can claim they are meeting requirements to reduce emissions.
This is a significant problem because the Biden administration is pushing carbon capture technology. As one example, the Biden-Harris Administration launched $2.6 billion funding programs to slash carbon emissions by advancing carbon capture demonstration projects and expanding regional pipeline networks to transport CO2 for permanent geologic storage or for conversion into valued end uses. The two programs are the Carbon Capture Demonstration Projects Program and the Carbon Dioxide Transport/Front-End Engineering Design (FEED) Program, which are funded by President Biden’s Bipartisan Infrastructure Law. https://www.energy.gov/articles/biden-harris-administration-launches-26-billion-funding-programs-slash-carbon-emissions.
Pipeline Safety
New carbon dioxide (CO2) pipeline safety measures were announced by the U.S. Department of Transportation’s Pipeline and Hazardous Materials Safety Administration (PHMSA) on May 26, 2022[1]. PHMSA aims to strengthen its safety oversight of CO2 pipelines across the country and protect communities from dangerous pipeline failure.
Carbon pipeline ruptures or leaks can pose serious risks, as an explosive plume of CO2 gas can emerge, leading to asphyxiation of living beings and preventing combustion vehicles from starting to enable escape[4]. The world’s first CO2 pipeline explosion in Satartia, Mississippi, serves as a harrowing reminder of the potential dangers associated with carbon pipelines.
The purpose of the two-day CO2 Public Meeting is to inform rulemaking decisions, by discussing key topics such as public awareness, emergency response and effective communication with emergency responders and the public, dispersion modeling, safety measures to address other constituents besides CO2 in CO2 Pipelines, leak detection and reporting, and Geohazards. The CO2 meeting will be webcast for those who cannot attend in person.
SUMMARY:
This public public meeting and forum on carbon dioxide (CO2) pipeline safety is entitled: “CO2 Public Meeting 2023.” The public meeting will serve as an opportunity for pipeline stakeholders to help inform pipeline safety-related rulemaking decisions and share information surrounding CO2 pipeline safety. Key stakeholders include the public, states, tribal governments, other federal agencies, industry, and international regulators and/or organizations. Key topics are expected to include:
Safety expectations for pipeline operators.
General state of CO2 pipeline infrastructure – current mileage and forecasts.
Federal and state jurisdictions and authorities.
Public awareness, engagement, and emergency notification.
Emergency equipment, training, and response.
Dispersion modeling.
Safety measures to address other constituents besides CO2 in CO2 pipelines.
Leak detection and reporting.
Geohazards.
Conversion to service.
Environmental justice.
Anticipated speakers/participants are expected to include:
Public advocacy groups.
Pipeline operators.
Federal regulators.
Tribal governments.
States through the National Association of Pipeline Safety Representatives (NAPSR).
Other U.S. government agencies.
International governments or other international organizations.
Others from academia, emergency response community and industry.
DATES: The CO2 Public Meeting 2023 will be held on May 31–June 1, 2023, in Des Moines, Iowa, from 8:30 a.m. to 4:30 p.m. (CT). Anyone who would like to attend the public meeting must register by May 12, 2023. Individuals requiring accommodations, such as sign language interpretation or other aids, are asked to notify PHMSA no later than May 12, 2023.
ADDRESSES: This public meeting and forum will be held in person and via webcast. The agenda and instructions on how to attend will be published once they are finalized on the following public meeting registration page: https://primis.phmsa.dot.gov/meetings/MtgHome.mtg?mtg=165.
PRESENTATIONS: Presentations will be available on the meeting website and on the E-gov website, https://regulations.gov, at docket number PHMSA-2023-0013, no later than 30 days following the meeting.SUBMITTING COMMENTS: You may submit comments, identified by Docket No. PHMSA-2023-0013, by any of the following methods:
E-Gov Web: http://www.regulations.gov. This site allows the public to enter comments on any Federal Register notice issued by any agency. Follow the online instructions for submitting comments.
Mail: Docket Management System: U.S. Department of Transportation (DOT), 1200 New Jersey Avenue SE, West Building Ground Floor, Room W12–140, Washington, D.C. 20590–0001.
Hand Delivery: DOT Docket Management System: 1200 New Jersey Avenue SE, West Building Ground Floor, Room W12-140, between 9:00 a.m. and 5:00 p.m. ET, Monday through Friday, except federal holidays.
Fax: 202-493-2251. The Docket Management Facility, U.S. Department of Transportation will not issue confirmation notices for faxed comments.
Instructions: Identify Docket No. PHMSA-2023-0013 at the beginning of your comments. If you submit your comments by mail, please submit two copies. If you wish to receive confirmation that PHMSA received your comments, you must include a self-addressed stamped postcard. Internet users may submit comments at: http://www.regulations.gov.
Note: All comments received are posted without edits to http://www.regulations.gov, including any personal information provided. Please see the Privacy Act heading below.
Confidential Business Information: Confidential Business Information (CBI) is commercial or financial information that is both customarily and actually treated as private by its owner. Under the Freedom of Information Act (5 U.S.C. 552), CBI is exempt from public disclosure. If your comments in response to this notice contain commercial or financial information that is customarily treated as private, that you actually treat as private, and is relevant or responsive to this notice, it is important that you clearly designate the submitted comments as CBI. Pursuant to 49 Code of Federal Regulations (CFR) 190.343, you may ask PHMSA to provide confidential treatment to information you give the agency by taking the following steps: (1) mark each page of the original document submission containing CBI as “Confidential;” (2) send PHMSA a copy of the original document with the CBI deleted along with the original, unaltered document; and (3) explain why the information you are submitting is CBI. Submissions containing CBI should be sent to Max Kieba, 1200 New Jersey Avenue SE, DOT: PHMSA – PHP-40, Washington, D.C. 20590-0001. Any commentary PHMSA receives that is not specifically designated as CBI will be placed in the public docket.
Privacy Act: DOT may solicit comments from the public regarding certain general notices. DOT posts these comments, without edit, including any personal information the commenter provides, to www.regulations.gov, as described in the system of records notice (DOT/ALL-14 FDMS), which can be reviewed at www.dot.gov/privacy.
Docket: For access to the docket to read background documents or comments received, go to http://www.regulations.gov. Follow the online instructions for accessing the dockets. Alternatively, you may review the documents in person at the street address listed above.
FOR FURTHER INFORMATION CONTACT:
Max Kieba, Director, Program Development, by phone at 202-420-9169 or via e-mail at max.kieba @ dot.gov.
SUPPLEMENTARY INFORMATION:The mission of PHMSA is to protect people and the environment by advancing the safe transportation of energy products and other hazardous materials that are essential to our daily lives. This meeting is a follow-up to PHMSA’s May 2022 press release announcing new safety measures to protect Americans from carbon dioxide pipeline failures after the Satartia, Mississippi, incident (https://www.phmsa.dot.gov/news/phmsa-announces-new-safety-measures-protect-americans-carbon-dioxide-pipeline-failures), and the December 2022 public meeting that discussed several topics, including some aspects of calculating potential impact radii for CO2 pipeline releases. PHMSA also received a letter from the Pipeline Safety Trust on February 17, 2023 (Docket No. PHMSA-2022-0125), formally requesting that PHMSA hold a public meeting on CO2 pipeline safety and the announced rulemaking under RIN 2137-AF60.
Public Participation: The meeting and forum will be open to the public. Members of the public who wish to attend must register on the meeting website, including their names and organization affiliation. PHMSA is committed to providing all participants with equal access to these meetings. If you need disability accommodations, please contact Janice Morgan by e-mail at janice.morgan @ dot.gov.
PHMSA is not always able to publish a notice in the Federal Register quickly enough to provide timely notification of last-minute changes that impact scheduled meetings. Therefore, individuals should check the meeting website listed in the ADDRESSES section of this notice or contact Janice Morgan by phone at 202-815-4705 or via e-mail at janice.morgan @ dot.gov regarding any possible changes.
PHMSA invites public participation and public comment on the topics addressed in this public meeting and forum. Please review the ADDRESSES section of this notice for information on how to submit written comments.
Agenda Summary: This CO2 Safety Public Meeting is to help inform pipeline safety-related rulemaking decisions and provide a venue for information exchange among key
stakeholders including the public, states, tribal governments, other federal agencies, industry, and international colleagues.
Are you part of the mainstream, or on the margins?
Reference is often made to marginalized groups or peoples. My friend Jed Walsh recently wrote, “I’m tired of being in the margins of a Quakerism that’s clinging to the status quo, and hoping to find other places to practice faith and spirituality where I can feel more aligned with others.“
I hadn’t thought of myself in terms of being on the margins until I read that. Quakers are usually on the margins of society, almost by default. But Jed brought into focus that he and I are on the margins of Quakerism today.
The Mainstream and Margins exercise below might be helpful for those in the mainstream to learn about those of us on the margins and what our concerns are.
Thus mainstream/margin invites curiosity and flexibility, asking the question what is going on in this group now. Organizers then make thoughtful choices about when a mainstream needs assistance in recognizing and re-negotiating its relationship with one of its margins.
One of the great things about Mutual Aid is the intense focus on preventing hierarchies, with the intent to prevent anyone from being marginalized.
The following describes the Mainstream and Margins exercise.
The goals of the exercise are:
To assist participants to identify with both marginal and mainstream roles that they play in society.
To boost awareness of the oppressive characteristics of the mainstream role.
To gain hope through identifying how they can support social change while in a mainstream role.
To practice the skills of an ally.
Activist and nonviolence trainer Daniel Hunter has come up with a helpful exercise called Mainstream and Margins. This is great for activist groups because it doesn’t rely on jargon or overly complicated theories, so it can be used in groups with a diversity of viewpoints or education levels. It also overcomes the mistake of presenting relatively static identity characteristics like age, gender, or religion as though they automatically explain group dynamics. Note, though, that the exercise is challenging and so is best done with a skilled facilitator.
No matter how homogeneous a group or an organization believes itself to be, a careful look shows that some characteristics are marginalized. A group known for vigorous and noisy debates has some quiet members. An organization which believes itself to be bureaucratically efficient has a couple of members who would love to cut corners. A solemn and highly disciplined group includes a few who, out of sight, love to party. The mainstream of a group sets the tone, sets the communication style, and gets to have its own preferences accepted by the margins. Awareness of this dynamic creates choice points for organizers and facilitators who may or may not cooperate with the system. …
Rather than viewing oppression as static (i.e. this group is always oppressed), organizers and activists can be aware of the complexities of this unique group. E.g. while society oppresses women in the larger society, an activist group might have a mainstream of women who unintentionally marginalize non-women in the group. …
Thus mainstream/margin invites curiosity and flexibility, asking the question what is going on in this group now. Organizers then make thoughtful choices about when a mainstream needs assistance in recognizing and re-negotiating its relationship with one of its margins. The mainstream is not about numbers—but it is about who has their interest recognized. So, for example, even in a group where most of the group has chronic medical conditions, the norm might be: we don’t acknowledge our conditions. …
Instead of making value judgments about how oblivious the mainstream is, accept it as one accepts the law of gravity. Then go ahead and assist the margins to express themselves and assist the mainstream to hear them.
Instead of a checklist of diversity items to look for—e.g. race, class, gender, sexual orientation—you can look freshly at each group to see how is mainstream behavior playing out.
The exercise, then, is about what is normal and accepted within a group and what is marginalized. All groups will marginalize behaviours and ideas, and that can be beneficial (e.g. respect is mainstream, screaming at each other is marginalized) so long as it’s done with enough communication and space given to know what the margins are and to hear from them. For conversations about the mainstream and margins to go well, groups need to create conditions of enough safety and trust that people feel able and ready to speak up.
We invented this in response to trainers asking us: what do you do with a group that is genuinely clueless about its racism (sexism/homophobia/etc.)? We found it works with low-consciousness groups and has tremendous value for experienced activist groups, too.
Writing these blog posts can be difficult. It can be hard to discern what to write. To listen to the silence is a spiritual practice. And I most often write about spiritual matters, which are difficult to put into words.
Then publish what is written on the Internet for anyone in the world to read. That was intimidating at first. But after a while, you find you don’t usually get much response, positive or negative.
Perhaps the most difficult is writing things likely to upset or hurt people you care about. But I try to discern/speak/write the truth as I understand it to the best of my ability.
Religious and faith groups that have existed for a long time have often done things and/or held beliefs that resulted in injustice. For example, there is the doctrine of a “just war.” Of the Christian Crusades. Or the Doctrine of Discovery (1452) that specifically sanctioned and promoted the conquest, colonization, and exploitation of non-Christian territories and peoples.
These and many other injustices occurred because White Christians had significant political influence. And were involved in the theft of land from and subjugation of many Indigenous peoples. These injustices persist because White supremacy and oppression continue.
It is common to be most critical of those we look to be examples of our beliefs. I was raised in Quaker communities, where there is great emphasis on living our lives consistent with our beliefs. I’ve been led to see most White Quakers are failing to achieve that.
One way Quakers work for justice is to refuse to participate in organizations that are involved in unjust work. That sometimes involves boycotting products or services from such companies. Or refusing to invest in or work for such organizations.
It is much more difficult to divorce oneself from systems of injustice we live in. For example, it is difficult to live without a car in today’s sprawling cities and towns, or in rural areas. These assaults on Mother Earth are environmental injustice. I refused to have a car because of this. That began in 1970. Yet, in all the time since, I was unable to convince other Quakers to give up their cars. This was a source of ongoing tension with Quakers. It is haunting to know that if our society had embraced mass transit systems instead of the car culture, we would not be dealing with environmental devastation that will only worsen, probably to the point of extinction.
For over three years I’ve been part of a Mutual Aid community, where I’ve been learning more about these injustices, and an alternative to White supremacy and capitalism. I’ve been sharing what I’ve been learning with my Quaker communities, but similar to the car situation, I’m making little progress in convincing Quakers to embrace Mutual Aid. (See: Quakers and Mutual Aid)
Spending time in marginalized communities has given me different perspectives on White supremacy, colonialism, and capitalism. I am now struggling because these new perspectives convince me those systems of oppression must be abolished.
When working for change, the choices are:
Incremental changes to existing systems, or
Replacing unjust systems
Incremental changes to unjust systems perpetuate the injustices.
But replacing unjust systems takes time. The concept of Dual Power refers to transitioning from an unjust system to a just one. My Mutual Aid community is building just alternatives to capitalism.
I just wrote Social and Economic Justice which was critical of Quakers today. “The capitalist economic system only works if you have money. It’s so frustrating to me that I can’t make my White friends, Quaker friends see how incredibly unjust this is. They don’t see a problem with capitalism because they have a source of income.”
I call capitalism Economic Slavery.
As mentioned, Quakers have a practice of refusing to be associated with unjust organizations and systems. So what do I do when Quakers are part of the unjust systems of capitalism and White supremacy?
Spending time in marginalized communities shows me the depth of the consequences of White supremacy and capitalism. Seeing the families coming to our Mutual Aid food giveaway is heartbreaking. Making me viscerally aware of the failure of capitalism and the need for Mutual Aid.
My friend Jed Walsh recently shared this with me:
For me, there’s a lot of grief around thinking about moving away from Quakerism, as Quakers have really significantly shaped the person I try to be and the ways I want to be part of social movements. But my fear/pessimism right now has been telling me for some time that Quakers as a whole can’t let go of our collective attachments to white supremacy and capitalism. I’m tired of being in the margins of a Quakerism that’s clinging to the status quo, and hoping to find other places to practice faith and spirituality where I can feel more aligned with others.
Jed Walsh
I, too, am tired of being in the margins of a Quakerism that’s clinging to the status quo. I’m exhausted from fifty years of work against environmental devastation, which included Quakers and their cars.
From my years in oppressed communities, I understand how people in these communities view White people. I know they see no distinction between White Quakers and other White people. I feel the unspoken questions of my Mutual Aid friends. Wondering, now that I’ve seen the injustices of capitalism and White supremacy, am I going to do anything more than help give away food? Because Mutual Aid is about abolishing unjust systems and replacing them by building Beloved communities.
I have talked with some Mutual Aid friends about Quakers and spirituality. I plan to continue to look for opportunities to explore spirituality with them.
There is an urgency to make changes now because White supremacy and capitalism continue their oppression today.
I am in a spiritual dual power mode (defined above), remaining with Friends until I might be led to a different spiritual community. I hope, instead, Quakers might seek how we can replace systems of capitalism and White superiority.
I used to call myself a Quaker. I never joined a meeting, and honestly, I had suspicions from the beginning that it just wasn’t going to work. But I was desperate for people, and I really wanted the Quakerism I’d read about.
I couldn’t find it, though, and now I’m not sure it exists.
In the meantime, I’ve been talking, and writing, and a number of Friends say my critical observations about Quaker institutions and culture are illegitimate, either because of my lack of membership or because of my newness. I don’t have a right to point out classism and white supremacy, they say.
It’s been hard finding my place and voice in the Religious Society of Friends. And honestly, I’ve given up. I don’t see the point.
When I read what early Friends wrote, I’m drawn to their vision. Friends lived out of step with the world. Their yielding to Christ demanded deep listening, joy in suffering for the truth, abandonment to the movement of Love. They declared the end of days and rejected the idolatry of nationalism. They were living into a new Society of Friends.
George Fox wrote about the Kingdom of God breaking into this world – and it came from within – this was the gospel I knew, the gospel I needed. Quakers were holy fools, apocalyptic evangelists, soldiers of prophecy. They were about liberation and creating the age-to-come. That was the Spirit I knew. This was the church I longed for.
Then I found Quakers. They weren’t exactly what I’d read about, and it was kind of confusing. But I decided to stick around for a while. After all, maybe God could use existing Quaker institutions to renew the Society of Friends. I believed and hoped that some of these institutions might lead Friends of all branches into convergence, and then that the Spirit might dissolve our dependence on institutions. I thought that as we yielded to the Spirit, she would return us to that apostolic and anarchic ecclesiology of early Friends.
What I’ve found, instead, is that Friends have converged on a shared history and a handful of practices.
But if the Society of Friends is to ever again carry the anointing of early Quakers, if it is to ever embody the vision of Margaret Fell, going “hand in hand in the unity and fellowship of this eternal Spirit,” it must do more than embrace a convoluted historical connection and some shared practices.
If we are converging on history and practice, we are missing the point. If we are depending on institutions to create a new society or usher in the Kingdom, then we are deceived. These will not bring the radically egalitarian and Spirit-filled communities that God fostered among early Friends. These are forms, and Friends must follow the Spirit.
I’ve met others who need a Spirit-led Society. We share this vision, and we share the disappointment of being drowned out in meeting by classism, ageism, and racism. Some of us wonder if Quakerism isn’t all that different from the rest of liberal religion. From what we’ve seen, it isn’t apocalyptic. It isn’t radical. It doesn’t sound like Fox or look like Jesus. It works at incremental transformation while simultaneously shushing those who need the system overthrown.
I’ve moved on.
But even as I’ve stopped attending meeting – even as institutional Quakerism has, for the most part, become irrelevant to me – I cannot deny that I am a Friend. Quaker conceptions of Christ’s gospel have led me closer to Jesus and it’s integral to what I believe and how I live. At the end of the day, though, if tables aren’t being turned, if people aren’t being healed and set free, if the prophets aren’t marching naked, I’ll have to follow Jesus elsewhere.
I hear early Friend Sarah Blackborow’s words ringing in my heart: “Christ is trying to make a dwelling place within you but he is left rejected and homeless.”
Jesus is still seeking his people, people who see the Spirit of God in the suffering and offer refuge. I’m seeking those people, too.
Quaker meetings often include the practice of using a series of questions (queries) to guide the discussion of spiritual beliefs and practices. Iowa Yearly Meeting (Conservative) has twelve sets of queries, so usually, one set of queries is considered each month of the year.
This month my Quaker meeting will be considering the queries on social and economic justice.
These past three years of involvement with Des Moines Mutual Aid have brought into focus my lifelong concerns about our capitalist economic system. Being on the front lines each weekend, distributing food donated to our food giveaway, I see cars of adults and children who don’t have enough money for food.
The capitalist economic system only works if you have money. It’s so frustrating to me that I can’t make my White friends, Quaker friends see how incredibly unjust this is. They don’t see a problem with capitalism because they have a source of income.
I call capitalism a form of economic slavery. I use that term hoping it might cause some people to stop and think about racial enslavement. Economic slavery can have almost as much of a devastating impact on people as racial slavery did.
My F/friend Jed Walsh recently eloquently expressed what I’ve been feeling about Quakers, White supremacy, and capitalism. I share his grief around thinking about moving away from Quakerism.
For me, there’s a lot of grief around thinking about moving away from Quakerism, as Quakers have really significantly shaped the person I try to be and the ways I want to be part of social movements. But my fear/pessimism right now has been telling me for some time that Quakers as a whole can’t let go of our collective attachments to white supremacy and capitalism. I’m tired of being in the margins of a Quakerism that’s clinging to the status quo, and hoping to find other places to practice faith and spirituality where I can feel more aligned with others.
Jed Walsh
Mutual Aid is a moral alternative to capitalism and White supremacy.
I’m tired of being in the margins of a Quakerism that’s clinging to the status quo
“For when I was hungry you gave me food, when thirsty you gave me drink, when I was a stranger you took me into your home, when naked you clothed me, when in prison you visited me.” Matthew 25:35‑36
ADVICE
We are part of an economic system characterized by inequality and exploitation. Such a society is defended and perpetuated by entrenched power.
Friends can help relieve social and economic oppression and injustice by first seeking spiritual guidance in our own lives. We envision a system of social and economic justice that ensures the right of every individual to be loved and cared for; to receive a sound education; to find useful employment; to receive appropriate health care; to secure adequate housing; to obtain redress through the legal system; and to live and die in dignity. Friends maintain historic concern for the fair and humane treatment of persons in penal and mental institutions.
Wide disparities in economic and social conditions exist among groups in our society and among nations of the world. While most of us are able to be responsible for our own economic circumstances, we must not overlook the effects of unequal opportunities among people. Friends’ belief in the Divine within everyone leads us to support institutions which meet human needs and to seek to change institutions which fail to meet human needs. We strengthen community when we work with others to help promote justice for all.
QUERY
How are we beneficiaries of inequity and exploitation? How are we victims of inequity and exploitation? In what ways can we address these problems?
What can we do to improve the conditions in our correctional institutions and to address the mental and social problems of those confined there?
How can we improve our understanding of those who are driven to violence by subjection to racial, economic or political injustice? In what ways do we oppose prejudice and injustice based on gender, sexual orientation, class, race, age, and physical, mental and emotional conditions? How would individuals benefit from a society that values everyone? How would society benefit?
Iowa Yearly Meeting (Conservative) Faith and Practice
The advice says “We are part of an economic system characterized by inequality and exploitation. Such a society is defended and perpetuated by entrenched power.” And yet few Friends talk about, or do anything about living in and benefiting from such injustice.
I’ve had many conversations with my Indigenous friends about Quakers, colonialism, White supremacy, and capitalism.
“I don’t know what you can do. The church is the church’s past, which is its future. It continues to see my people as obstacles in its endless conquest. To be blunt, there is too much damage that the church profits from and needs to protect to have any future there. I wish you the best. I imagine it’s a hard struggle.”
On Saturday, May 13th, the Walk for River Rights begins at Schwiebert Park (101 17th St, Rock Island, IL 61201) at 11:30AM and closes at 12:30PM at the Figge Entrance Plaza (225 W 2nd St, Davenport, IA 52801). There is a map of the walk on the discussion page.
***There will be a bus that can drive folks back to their cars after we are done the walk.***
Join leading BIPOC organizers who have converged in the Quad Cities to begin working towards reclaiming Rights of Nature for the Mississippi River. We will walk across the Centennial Bridge in solidarity as one River community advocating for the Rights of the Mississippi River, from the headwaters to the Gulf, and for the rights of all communities whose lives are supported by the waters. All are welcomed and encouraged to attend! A brief introduction and explanation of our convergence will begin at 11:30AM at Schwiebert Park.
The Walk for River Rights is part of The Mississippi River Summit (May 11th-14th, 2023, Quad Cities, IA-IL), a summit centering and advancing the leadership of 40 organizers of historically racially marginalized communities working to protect water, natural places, and sacred spaces. The goal is to build a BIPOC-led coalition from the Mississippi Headwaters to the Gulf of Mexico, and eventually claim the rights of nature for the entire river system and develop an organized frontline group working to protect the Mississippi watershed and all living beings that rely on it as their home.
Organized by Great Plains Action Society. For questions contact@greatplainsaction.org
*We have modified the route to accommodate for the effects of flooding on downtown Davenport and will now end at the Figge plaza
May 11-14, 2023 (Davenport, IA) The Mississippi River Summit is a BIPOC led event where folks from the headwaters to the Gulf of Mexico are converging to talk about the health of the river basin and all that rely on it and to work towards rights of nature for our river relative.
Why are we meeting in Iowa? The state of Iowa has the unique designation of being bordered by the Nation’s two largest rivers, the Mississippi and Missouri. However, water does not adhere to colonial borders and unfortunately, Iowa is the number one contributor to the ‘Dead Zone’ in the Gulf of Mexico. Iowa is also the most biologically colonized state in the country because of Big-Ag, CAFOs (concentrated animal feed operations), meatpacking plants, ethanol production, etc.
Previously, in Spiritual Activism, I referred to an article from the Pachamama Alliance, part one of a three-part series, Spirit in Action. Following is a continuation of what Pat McCabe said during Part 1.
Pat talks about learning how to let go of what is thought of as “rational” and “logical”. It used to irritate me when people would suggest that scientists (like me) have trouble believing in spirituality, implying since things of the Spirit could not be proven by the scientific method, we might not believe in the Spirit. I have heard medical colleagues say the (scientific) complexities we work so hard to understand convince them there must be a higher power.
But as she says, “Spirit rationale is different from academic rationale.”
The Challenge of Embracing Spiritual Wisdom
Pat (McCabe) made it clear that listening to and being guided by spirit is challenging work that takes practice.
As Pat pointed out, spirit rationale is different from academic rationale, which is why it can be so difficult to know how to listen to spirit. She went on to describe her own personal journey of learning how to let go of what is typically thought of as “rational” and “logical,” and instead embrace the wisdom of spirit. She acknowledged that she didn’t learn to do so of her own accord. Rather, Pat learned how to do this through what she calls “forced surrender” during a time when she was experiencing loss in her life. Despite the difficulties she was experiencing, Pat continued to engage in ceremony, through which she was able to learn how to be in a state of receptivity and trust spirit to guide her.
the consciousness that is the root cause of injustice for the planet is the same consciousness that is the root cause of injustice for people. And this consciousness is connected to the ways in which humanity has claimed supremacy over the planet and all life while placing everything—including each other—in a hierarchy
Reverend Deborah Johnson
Part two of the Spirit in Action series is a conversation with Reverend Deborah Johnson. I really appreciate her description of the root cause of injustice for the planet being the same consciousness that is the root of injustice for people. And that root cause is hierarchy, which comes from the concept of supremacy.
This is why I’m so invested in Mutual Aid because it is about having no hierarchy. Which avoids many of the problems that occur in groups organized with hierarchies. Problems related to power relationships and authority.
How Relationships Are at the Center of Spirit and Justice
Rev. D (Reverend Deborah Johnson) began the conversation by reframing Pachamama Alliance’s 3-part mission around environmental sustainability, spiritual fulfillment, and social justice.
She reflected on how people often relate to the three parts of the mission as three “pillars,” but this actually reinforces a sense of separation between sustainability, spirit, and justice. As Rev. D put it, “pillars” by definition are separate and do not intersect. But she sees sustainability, spirit, and justice as innately interdependent, inseparable parts that can’t exist outside of their connection to the whole.
Rev. D went on to explain how the consciousness that is the root cause of injustice for the planet is the same consciousness that is the root cause of injustice for people. And this consciousness is connected to the ways in which humanity has claimed supremacy over the planet and all life while placing everything—including each other—in a hierarchy.
Rev. D made it clear that relationships are at the center of spirit and at the center of justice, and that injustice for the planet and social injustice are the result of “poor relationships” rooted in these constructs of supremacy and hierarchy.
Rev. D then discusses why many people do not have spiritual fulfillment today.
She explained how many people relate to spiritual fulfillment as a “byproduct” that comes as a result of achieving justice and environmental sustainability. But, Rev. D is encouraging everyone to think the inverse, that starting with spiritual fulfillment is what leads to justice for people and for the environment.
She went on to explain why many people today feel a lack of spiritual fulfillment. As Rev. D put it, people see widespread environmental degradation and social injustice, and wonder how they could have “any kind of spiritual fulfillment in a world like this.” She described this experience as people making their connection to spirit conditioned upon “what humanity is doing in its amnesia, in its lack of recognition of relationship.”
Rev. D warned that obtaining spiritual fulfillment won’t be possible if it’s dependent on human behavior in this way. Instead, Rev. D asserted that starting with spiritual fulfillment and the belief in the inherent interconnectedness of all life—and putting that into action—is the pathway to achieving justice for people and the planet.
Wednesday’s recording of Resilience and Possibility is ready for you to review or share. It is the third–and final–in a series around spirit in action. Our discussion touched on the relationship between inner peace and activism, and how spiritual practice increases our capacity to bring clarity and love to our activism as we push back against injustice.
We used a recording of Rev. angel Kyodo Williams as inspiration to delve deeper into how we can use spirit to further our commitment to bring forth more justice and sustainability into the world. Enjoy!
I grew up in Quaker communities, which defined my justice work for much of my life.
Then a decade ago, I was led to work in communities outside Quaker meetings.
(NOTE: “To be led” is a way of expressing Spiritual leadings).
These experiences have taught me quite different approaches to justice work.
These new perspectives also show me many of us Quakers, particularly White Quakers, need to change how we think about and do justice work.
Spirituality and social justice are often viewed as separate entities, but they can be deeply intertwined. Spirituality refers to a person’s relationship with the divine or higher power, while social justice is concerned with ensuring that all individuals have equal access to basic human rights and opportunities. Individuals tend to fall along the spectrum between emphasis on spirituality versus emphasis on social justice. There are some who do not believe they need to engage in social justice work.
Spiritual activism is a practice that brings together the otherworldly and inward-focused work of spirituality and the outwardly focused work of activism (which focuses on the conditions of the material or physical world). It is most often described as being separate from organized religion or dogma, but rather as activism that is generally egalitarian, particularly in service for people who are oppressed or marginalized, as well as for the Earth and all living things1.
Some of these blog posts take days to write. Sometimes when things feel unfinished, a missing piece will appear. From the Spirit, or something someone else wrote or did. I came across the following this morning.
On October 5, Diné Ceremonial Leader Woman Stands Shining (Pat McCabe) joined the global Pachamama Alliance community for a conversation on spirit in action. Pat McCabe is a mother, activist, writer, artist, international speaker, ceremonial leader, voice for global peace and healing, and long-time advisor to Pachamama Alliance.
During the call, Pat offered many insights around what it means to take action while being guided by spirit, drawing from both her Diné background and the Lakota spiritual tradition. She shared key learnings from her own personal journey around this inquiry, while illuminating important nuances around the concepts of agency and intellect.
The Importance of Surrendering to Spirit
As Pat was reflecting on how to take action while being guided by spirit, she explained that the first step is to surrender to the unknown.
What Pat meant by this was to let go of the need to know everything and the need to have the answer—or even the idea that one can know everything. She explained that when one is at the limits of what one knows, that’s when spirit reaches into the mind and body to present something new.
One of the ways this is experienced in some of the spiritual communities Pat is a part of is through fasting. During these fasts, participants must go 4 days without food or water as they engage in ceremony.* Pat described how it doesn’t feel humanly possible to complete this fast, unless one embraces the unknown and the possibility of failure. This is what allows one to keep going even if the way forward is unclear. And as Pat put it, it is at this point that spirit comes to meet you and carry you the rest of the way.
What these ceremonies have taught Pat is to surrender her will to spirit so that the door to mystery opens, and a different kind of logic and perspective reveals itself.
*Pachamama Alliance is not promoting fasting or other similar activities, especially without the guidance of experts. Please consider consulting with your physician or other medical professionals if activities like this are of interest to you.
it is at this point that spirit comes to meet you and carry you the rest of the way.
One example of my spiritual activism was when I became involved in the Kheprw Institute, a Black youth mentoring community in Indianapolis. That coincided with becoming involved with the Quaker Social Change Ministry (QSCM) model for justice work.
Quaker Social Change Ministry (QSCM)
At that time, I learned about a new American Friends Service Committee (AFSC) program. My friend Lucy Duncan oversaw the program. The Quaker meeting I was attending in Indianapolis, North Meadow Circle of Friends, participated.
Training such as this can be an important part of learning to work for justice. As another example, in 2013, I was trained as an Action Lead in the Keystone Pledge of Resistance, which was about teaching local people how to participate in civil disobedience. Experienced activists from the Rainforest Action Network (RAN) traveled to twenty-five cities, providing a weekend of training in each city.
Working in diverse communities has given me new perspectives about Quakers and justice work and has led to questions.
What role does spirituality play for people and groups not involved in organized religion?
How are Quakers involved in justice work today?
How are justice concerns identified?
What are the primary justice concerns of Quakers, individually and of Quaker meetings?
Are Quaker meetings doing justice work as a meeting?
How do Friends work to address those justice concerns?
What are the different ways to work for justice?
How do Quakers balance spiritual life and doing justice work?
How do we support each other, and the meeting’s justice work?
How do we hold each other accountable?
How do Quaker individuals and meetings deal with historic injustices Quakers were involved in?
How do Quakers engage with those who have been subjected to historic injustices Quakers were part of?
How do we identify and work to heal from trauma?
Quakers
I grew up in the Bear Creek Quaker community near Earlham, Iowa. Raised on farms, we then began to move often as Dad moved through the Farm Bureau/Farm Service system. Most of these places didn’t have Quaker meetings. I attended Scattergood Friends (boarding) high school and then Earlham College, a Quaker college.
After one year at Earlham, I moved to Indianapolis to join the Friends Volunteer Service Mission (VSM). This was in the early 1970’s, at the time of the Vietnam War. VSM was a project to provide meaningful work for young men doing alternative service for the Selective Service System. Although being a draft resister meant I refused to do alternative service “officially”, as far as the Selective Service System was concerned, I was led to join VSM to learn about doing justice work in communities. VSM had a model of doing one year of work in a job that would qualify as alternative service, saving enough money to support yourself to work in the community for the second year. Living in the community, I had time to see what community needs I might work on during that second year. During the first year I received on-the-job training at Methodist Hospital as a respiratory therapy technician. I spent my time outside my work in the hospital with kids in the neighborhood. There were no youth programs in that part of inner-city Indianapolis. I spent my second year continuing to work with the kids. Playing sports, taking bicycle trips, teaching how to work in a photo darkroom, etc.
So, at an early age (20), I began to learn about community organizing and spirit-led justice work. I was led to this work while praying and working to discern how I would respond to the requirement to register for the Selective Service System and whether to accept doing alternative service. These are related to the broader issues of peace and living in a violent and militaristic country. Learning what the Quaker way would be for me.
Although I returned to Iowa after completing the two years at VSM, I missed the kids so much that I returned to Indianapolis. I continued to do things with youth as I did at VSM while I continued my education. I enjoyed working as a respiratory therapy technician during my first year at VSM. When I returned to Indianapolis, I found a job at the Indiana University Medical Center as a respiratory therapy technician. I obtained a degree in Respiratory Care from Indiana University and became a Registered Respiratory Therapist (RRT).
So, this leading to join VSM led to my career path in medicine, and my path of justice work.
Community building
I have been blessed to be led to new communities of people over the past decade or so. These experiences taught me more about justice work. And have taught me some different answers to questions such as these:
Who is the community?
How to identify what issues to work on?
How to address the issue(s)?
How to measure progress?
Accountability?
How to heal?
In the community
The following are some of the communities I have been/am now involved with.
The youth mentoring community, the Kheprw Institute, in Indianapolis.
The environmental/pipeline resistance communities in Indianapolis and Iowa.
Being trained as an Action Lead in the Keystone Pledge of Resistance in 2013, I received invaluable training in activism. That was also my first experience in being part of an Internet community, learning ways to support each other remotely. This included monthly phone calls with everyone involved.
In 2016 there was national/international support of those at Standing Rock opposing the Dakota Access pipeline.
Locally, in Indianapolis, we were able to use our training and experience from the Keystone Pledge of Resistance to organize and train people to oppose the DAPL.
This included my first experiences of being with Indigenous peoples at public rallies.
In 2017 I retired and returned to Iowa and began to look for environmental activists to work with here. The Internet was helpful in finding groups and events. I had heard of Ed Fallon’s work related to climate justice. We communicated via email, then in February 2017, I met Ed when he organized a group of us to go to Minneapolis the weekend the Super Bowl was played there, to hold a rally at the US Bank headquarters, because of their support of DAPL.
Sept 1-8, 2018, I participated in the First Nation-Farmer Climate Unity March organized by Bold Iowa (Ed Fallon and others) and Indigenous Iowa (Sikowis Nobiss and others). A group of about thirty native and nonnative people walked and camped along the path of the Dakota Access pipeline, from Des Moines to Fort Dodge). https://firstnationfarmer.com/
The intention of the First Nation-Farmer march was to create the time and space for us to get to know each other, to begin to develop some trust so we could work together. That worked exceedingly well, and various combinations of us have done many things since.
Last year the Buffalo Rebellion was formed as a coalition of many of the climate/social justice groups and people in the Midwest.
For the past three years most of my justice work has been with Des Moines Mutual Aid, where I’ve made a number of close friends.
Choosing the work
There are so many injustices, so many people suffering. How do you decide what to do?
As a spiritual person, as a Quaker, seeking spiritual guidance is fundamental to discerning what I am led to do. One reason I’m writing this post is that I’ve been wondering what role spirituality plays in the lives of many of my friends who are deeply involved in justice work. One’s spirituality can be expressed by one’s work in the world, and these friends work tirelessly for justice. But I don’t know what they think or believe regarding spirituality.
One important aspect of Mutual Aid is that most Mutual Aid communities focus on providing for people’s basic necessities, such as food and shelter. For example, my Mutual Aid community provides free food every week for those who come to us. Others in my Mutual Aid community care for houseless people in Des Moines. The gratification of helping those in need helps attract others to participate.
There are many historical examples of tragedies that occurred when well-intentioned people attempted to provide help to those in need. Unfortunately, too often, support came/comes from dominant groups who view solutions as controlling those deemed to need help. Another way of assimilating other peoples into their own (dominant) worldview. I use assimilate intentionally because one example is of white settler-colonists forcibly removing Indigenous children from their families and taking them to residential schools to learn how to live in white society. These schools were awful institutions where abuse and deaths of children occurred. And the trauma to their families and communities is still passed from generation to generation.
I’ve been exploring how Artificial Intelligence can help as a research assistant. Following is the response when I asked for a table summarizing the advantages and disadvantages of spirit-led social justice work. But I must say I am very concerned about the impact AI is having and will have in replacing human jobs.
Quakers and Mutual Aid 