Top 5 contributions Antiracism offers the Immigrant Rights and Immigrant Integration movements

For the last year, Crossroads colleagues at ERAC/Ce (Eliminating Racism and Claiming/Celebrating Equality) in Kalamazoo, MI have been intentionally working with folks in the immigrants rights and immigrant integration movements. From this collaboration come these five insights regarding the contribution antiracism offers these movements.

1. The antiracism analysis goes beyond the Black/White binary and aims to build multi-racial coalitions.

Conversations about race and racism in the U.S. are often dichotomous, inclusive only of White dominant and African-American cultural values. An antiracism lens invites those of us who work to welcome immigrants to understand the ways in which all immigrants become racialized when they arrive here according to the U.S. race construct. There are typically six racial groups in the U.S. – Arab, Asian and Pacific Islander, Latino, Native American, African American, and White. Immigrants may or may not understand how they are viewed in the U.S. compared to in their home country, but there are very real ways in which their race affects how they are treated and how much access they get to institutions and the resources necessary for life. An antiracism analysis also reminds many of us that we are not all immigrants, which you often hear within the immigrant rights and integration movement. The founding of the U.S. began with the genocide of Native Indian peoples who originally lived on this land. What’s more, there have been economic and political strategies throughout history that have been designed to steal land and resources from and invisiblize Indian people and Indian country.

2Antiracism teaches White people, including White immigrant allies and advocates, that racism is not about blame.

None of us were around when racism was established in this country over 500 years ago. Many conversations about race and racism go badly because we aren’t taught how to have productive dialogue about these often-painful topics. We need a common language, more complete awareness of history, and an understanding that racism isn’t any one person’s fault (at least not anyone living today). And yet we are all responsible for the dismantling of it. Racism dehumanizes us all and antiracism helps White people as well as People of Color find their self-interest in the work. This analysis can help White U.S.-born immigrant advocates and allies approach their work from a place of solidarity with immigrants and other People of Color instead of paternalism (wanting to “help, fix, and save” immigrants). It also reminds us that racism is more than just individual race prejudice. We must also examine how U.S. systems and institutions were built for White people, by White people, and in large part continue to serve White society better. Instead of focusing narrowly on a particular person’s attitudes and actions about different racial groups, antiracism asks the question: how is a particular White dominant culture value, practice, policy, or law working to maintain the supremacy of Whiteness?

3. Antiracism work is collaborative and always informed by/centered around anti-oppressive values.

Antiracism move us from the White dominant culture values like scarcity, either/or thinking, individualism/competition, and secrecy toward the antiracist/anti-oppressive values like an abundant worldview, both/and thinking, collective action, and transparency. Further, antiracism seeks to dismantle the silo-ing of and competition among social justice movements (aka the “Oppression Olympics”), which has been established through the divide and conquer strategies of our colonial and neo-colonial history.  What if oppressed groups starting working together – sharing knowledge, wisdom, resources, and tools? What if we all knew there is enough to go around and that we truly are stronger together? What if as resisters of oppression we began working cooperatively to co-create a country that welcomes and celebrates all?

4. Antiracism builds upon intersectionality – the understanding that we all have multiple identities.

Antiracism understands that racism is a system of oppression linked to other systems of oppression that robs each of us of our full humanity and impairs our ability to create just and sustainable community with one another both locally and globally. Racism is not the only “ism” and antiracism doesn’t ask us to drop our other identities in order to talk about race and racism. We can use our other experience around privilege and/or oppression as a window, not a wall. While it isn’t helpful to talk exclusively about racism, it is important to talk explicitly about racism. We must ask: how is race compounding upon all other identities (such as national origin and immigration status)?

5. Antiracism sees immigrant rights and immigrant integration (or welcome work) as resistance to oppression and offers a way of changing systems that have historically kept immigrants from being able to successfully integrate into their adopted hometowns.

The focus on creating welcoming receiving communities is approachable by many and can lead into deeper conversations of what it truly means to be welcoming — both in terms of individual and collective attitudes and actions AND how institutions are or aren’t effectively serving immigrants and why. Addressing national origin, culture, language, race, and documentation status-based prejudice is important and antiracism invites us to go deeper and address how immigrants experience systems and institutions (i.e.: hospitals and schools).  Doing the work of building welcoming communities is in itself an act of resistance to the historic realities of racism’s systemic and structural oppression.

Attitude or bias changing work is important and can be life-altering for both immigrants and U.S-born residents. And yet antiracism would posit that prejudice-reducing work can sometimes be masked as immigrant integration work. A school or local municipality can pass a “welcoming resolution” or proclamation, claiming to be a welcoming place to immigrants, but not actually become accountable to what that means on real and tangible levels. For example, how does a documented or undocumented farmworker from Guatemala or a Sudanese refugee experience a hospital or school or city hall when they walk through the door? In addition to changing receiving community members’ hearts and minds about immigrants (i.e.: help people see immigrants as contributors rather than “drainers”), we need an antiracism analysis grounded in the historical context of race and racism in the U.S. These two forms of resistance together can create a more inclusive, equitable, and welcoming country. 

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About the writers:

Lillie Wolff is one of two Co-Executive Directors of ERAC/Ce (Eliminating Racism and Claiming/Celebrating Equality) and a Core Organizer/Trainer for Crossroads Antiracism Organizing and Training. Prior to working with ERAC/Ce and Crossroads, Lillie spent seven years organizing around farmworker and immigrant rights and inclusion. Lillie is passionate about the intersections of social justice, ecological justice, and art, and has served on the Board of Directors of the Institute for Sustainable Living, Art, and Natural Design (ISLAND) since 2009. She earned a BA in Human Development and Social Relations from Kalamazoo College in 2004. Lillie enjoys dancing, biking, gardening, spending time in nature, and preparing and eating communal meals with her wonderful anti-oppressive community.

Jo Ann Mundy is one of two co- Executive Directors of ERAC/Ce (Eliminating Racism and Claiming/Celebrating Equality), and a Core Organizer-Trainer for Crossroads Antiracism Organizing and Training, a national partner working collaboratively with ERAC/Ce toward the institutionalization of racial justice in public and private institutions throughout southwest Michigan. Currently Jo Ann serves on the boards of Crossroads and the People’s Food Coop. As a founder mentor of the NIA Project, Jo Ann encourages the celebration of identity, purpose and sisterhood in adolescent women of color. Additionally, Jo Ann is a founding member of the Three Rivers Area Faith Community (TRAFC), an ecumenical faith-based social justice network of churches striving to build a multi-cultural, multi-ethnic, multi-racial, multi-lingual and multi-generational anti-racist faith community in Three Rivers, MI where she completed her doctoral thesis Sacred Actions to Bring Racial Reconciliation. Enjoying over 25 years of pastoral ministry, Jo Ann currently serves as pastor of On Common Ground of Three Rivers Michigan. Jo Ann enjoys reading, music, her guitars and computers and, most of all, the young people in her life.

Five Reminders and Reflections from the White Privilege Conference

Abbi Heimach has a B.A. from the College of Wooster in Women's, Gender, and Sexuality Studies and Religious Studies. After a year teaching elementary special education, she worked in young adult related ministry at the Presbyterian Mission Agency. Currently, Abbi is working on her Masters of Divinity at McCormick Theological Seminary. She is an intern for Crossroads Antiracism Organizing and Training, a member of the National Committee of the Presbyterian Peace Fellowship, and is pursuing ordination in the Presbyterian Church (U.S.A.). In her free time, you can find her dancing and cooking vegan food.
Abbi Heimach has a B.A. from the College of Wooster in Women’s, Gender, and Sexuality Studies and Religious Studies. After a year teaching elementary special education, she worked in young adult related ministry at the Presbyterian Mission Agency. Currently, Abbi is working on her Masters of Divinity at McCormick Theological Seminary. She is an intern for Crossroads Antiracism Organizing and Training, a member of the National Committee of the Presbyterian Peace Fellowship, and is pursuing ordination in the Presbyterian Church (U.S.A.). In her free time, you can find her dancing and cooking vegan food.

At the end of March, I traveled to Madison, Wisconsin for the White Privilege Conference (WPC). If you’ve never been to WPC before or never heard of it, WPC is an annual conference that promotes racial equity and justice through educational plenaries and workshops, caucusing, and networking. As a first time attendee, it was refreshing to be surrounded by activists, scholars and students learning together for a common cause. I left the experience filled with hope and encouragement from the connections I made and tools I learned, but I also encountered frustrations and challenges. To continue on the journey for racial justice, here are some “reminders and reflections” that I learned from my experiences at WPC—all impacted by my own personal journey to better understand my white privilege and the ways white supremacy works to perpetuate our deeply racist world.

1) Despite our best intentions, white supremacy can still be present. My group arrived a little late, and as we settled in collecting our registration materials, we sat down to figure out which workshops we wanted to attend. There were so many interesting ones! By the time we decided where we wanted to go and walked to the assigned rooms, we discovered that most of the workshops were already filled. WPC had its most attendees yet, which is great, but what resulted was a competition to get to your top workshop choice. People were placing their belongings in rooms and leaving to save spots; people rushed from workshop to workshop with an unnecessary sense of urgency so they could win a limited seat. Even in a workshop, white participants continued to dominate the speaking space. Competition seemed to develop over who could be the most inclusive, or claim to know the most about how oppression works. I witnessed individuals responding harmfully to people who spoke up in the sessions. Although it is inevitable that each of us will make mistakes or find ourselves ignorant to someone’s experiences of oppression, responding with hate will not heal relationships and work for equity. Experiencing discomfort is an important way to learn, but humiliating someone can cause a scar that can prevent that person from learning and improving upon a mistake. Competition prevents us from collaborating. Rushing excessively inhibits our ability to notice who is excluded, and an unhealthy environment as such can contribute to perfectionism, which is unrealistic and over-burdening.

2) Equality is different from Equity. One of the workshops I attended had helpful teaching techniques for learning about individuals’ diverse contexts and identifying power roles. Throughout the 90-minute session, they had us frequently switching groups, sharing stories, finishing sentence prompts, and listening intentionally while not responding to our fellow group members (so as to allow a completely equal sharing atmosphere) all in a strictly calculated timeframe. In any group of people there are those who have a lot to say, and those who take their time to speak or aren’t as comfortable speaking. By setting a timer for an individual’s sharing time, each person can have an equal amount of time to share—stopping those who share too much and encouraging those who don’t speak much to share more. Although good in theory, there are a number of problematic consequences. This process failed to recognize how a community of people contribute to building an environment that helps people feel comfortable enough to share their stories. Also, people process information at different paces. Not everyone can quickly share a story or move on abruptly after someone exposed the depth of her soul. In fact, it can be harmful to force people to speak. What is equal is not always equitable. Because we all work differently and have a variety of experiences, we should prioritize fairness over equality in pursuing racial justice.

3). Brave space instead of safe space. I was in a workshop led by white antiracist activist Shelly Tochluk where a woman of color brought up that she cringes at the thought of creating “safe space”. This was eye-opening for me because I thought this is what we all should be striving for within group settings, educational environments, worship spaces, etc. She explained that “safe” means something different for everyone and often white people are the ones naming whether or not a space is safe. Shelly introduced that Brian Arao and Kristi Clemens write about working towards “brave space.” Whenever we are in environments that require us to build community, share stories, or become vulnerable, it requires courage and bravery. I find this to be an extremely helpful concept and reminder.

4). The importance of race-based caucusing. Since interning with Crossroads Antiracism Organizing and Training, I’ve learned about the importance of caucusing. To caucus is to spend regular time from organizing work to reflect upon internalized racial inferiority and internalized racial superiority in separate groups for people of color and white people. These groups are a way of checking ourselves, reflecting and improving, forgiving and inviting. Later, coming together whole group with people of color and white people and sharing that we did our work is a way of holding each other accountable and moving forward. WPC reminded me how vital caucusing is to the movement. My white caucus exhibited the beautiful and painful journey justice is, how racism scars everyone, and how as white people who benefit from oppression, we have a responsibility to turn the trajectory, to break the pattern, to step up and work towards overturning the white supremacist foundations of our society.

5). And lastly, WPC reminded me that it’s not about me, but us. Caucusing is not just about the internal work that we do, but especially for the group work we need. As a white person I have to remember that even though realizing the ways I contribute to oppression is painful as an individual, working towards racial equity and justice requires me to set aside my personal desire for comfort and perfectionism (manifestations of white supremacy) and join in the collective movement. We all will make mistakes and that is part of the journey—of discerning difficult solutions, of loving each other despite our brokenness, of knowing that the world must not stay the way it is.

Engaging Our Humanity

Lillie Wolff is one of two Co-Executive Directors of ERAC/Ce (Eliminating Racism and Claiming/Celebrating Equality) and a Core Organizer/Trainer for Crossroads Antiracism Organizing and Training. Lillie is bilingual in English and Spanish and prior to working with ERAC/Ce and Crossroads spent seven years organizing around farmworker and immigrant rights and inclusion. Lillie is passionate about the intersections of social justice, ecological justice, and art, and has served on the Board of Directors of the Institute for Sustainable Living, Art, and Natural Design (ISLAND) since 2009. She earned a BA in Human Development and Social Relations from Kalamazoo College in 2004. Lillie enjoys dancing, biking, gardening, spending time in nature, and preparing and eating communal meals with her wonderful anti-oppressive community.
Lillie Wolff is one of two Co-Executive Directors of ERAC/Ce (Eliminating Racism and Claiming/Celebrating Equality) and a Core Organizer/Trainer for Crossroads Antiracism Organizing and Training. Lillie is bilingual in English and Spanish and prior to working with ERAC/Ce and Crossroads spent seven years organizing around farmworker and immigrant rights and inclusion. Lillie is passionate about the intersections of social justice, ecological justice, and art, and has served on the Board of Directors of the Institute for Sustainable Living, Art, and Natural Design (ISLAND) since 2009. She earned a BA in Human Development and Social Relations from Kalamazoo College in 2004. Lillie enjoys dancing, biking, gardening, spending time in nature, and preparing and eating communal meals with her wonderful anti-oppressive community.

As a white antiracist organizer and trainer, I am on a journey toward understanding my relationship with privilege and oppression. Privilege and oppression are two sides of the same coin. In Privilege, Power, and Difference, Allan Johnson explains that the “isms” – sexism, heterosexism, ableism, racism – affect more than women, LGBTQI people, people with disabilities, and people of color.  They affect everyone. It is impossible to live in a world that generates so much injustice and suffering without being inextricably linked to it. Everyone has a race, gender, sexual orientation, and disability status. We all figure in the differences that privilege and oppression are about.

Johnson suggests that the greatest barrier to change is that dominant groups don’t see the trouble of our society as their trouble, and as a result, don’t feel obligated to do something about it. This may be because we don’t even know the trouble exists, we don’t have to see it as our trouble, because we see it as a personal rather than systemic problem, because we’re reluctant to give up privilege, or afraid of what will happen if we acknowledge the reality of privilege and oppression.

Systems of privilege make privilege invisible and those who are part of the dominant white culture in the U.S. are taught to deny and minimize oppression. White people are taught to be “colorblind,” to believe that since Barak Obama is president we must be “post-racial.” Those of us who are white are socialized to blame the victim, call it something else, assume everyone prefers things the way they are. We mistake intentions with consequences, attribute oppression to others, and balance the oppression of others with our own (note: the goal is not to play the Oppression Olympics).  While it may feel good in an anesthetic kind of way to believe that we are “post-racial,” the truth is that we have all inherited a material reality based on 500 years of shared history.

What if we all started thinking about the trouble of systemic racism as everyone’s responsibility and nobody’s fault? What if we told each other and ourselves that it’s not about blame and that feeling guilty about racism is actually not helpful. It’s easy to fall into the trap of guilt, as many of us have been taught to see the world through an individualistic lens that reduces everything to individual good or bad intentions. We all want to be good people. A powerful and liberating alternative lies, however, in the fact that we’re all always participating in something larger than ourselves — social systems.

To understand our relationship to privilege and oppression, we have to look at what we’re participating in and how we participate in it. For example, if a white male professor takes the students in his class who look like him more seriously, he isn’t necessarily being intentionally sexist or racist, but may be participating in and perpetuating patterns of white and male privilege. He doesn’t have to be a bad person to participate in an education system that produces oppressive outcomes – it’s simply how the system is set up to function.

The only way to change oppressive outcomes is to change our systems and institutions. If we have a vision of what we want the world to be, we have to create paths that lead in that direction. We have to do more than just hope, dream and pray – certainly more than simply take the path of least resistance. We must become aware of our biases, which we all have, and we must understand that racism is about more than just prejudice. It’s about power and privilege – it’s about who gets access to and who has control of the systems and institutions that distribute the resources necessary for life.

If racism is not about individual actions or beliefs, and is about systems and structures, the solution must be systemic and structured. If privilege is rooted in systems like families, schools, places of worship and employment, change isn’t simply a matter of changing people. The solution also has to include entire systems whose paths of least resistance shape how we all feel, think, and behave as individuals, and how we see one another and ourselves.

Thankfully, there is a growing national movement in which people of color and white people are gaining an analysis, a language system, organizing tools, and a more complete understanding of history – the history of oppression and the corresponding acts of resistance.  Since racism isn’t just a trouble of the past, resistance, like that of the Underground Railroad, requires broad base participation here and now. We must resist the path of least resistance. We must find our way to the path of greatest resistance — the path of dismantling racism. It’s a big task, a generational one, which can feel overwhelming. But things can change, they have and will continue to change, and none of us are alone. There is room for everyone in this movement.

Crossroads Antiracism Organizing and Training, along with its regional organizing partners like ERAC/Ce (Eliminating Racism and Claiming/Celebrating Equality) in Southwest Michigan, are facilitating trainings and building transformation teams to help people of color, white people, and entire institutions claim an anti-racist identity.  A growing number of people around the country are learning how to honestly and accurately name our troubles. We are learning new ways of being in relationship with each other and ourselves, which are grounded in anti-oppressive, life-giving values. We are committing to a life-long journey of reclaiming and engaging our full humanity in ways we never dreamed.

Exploring the intersections between Systemic Racism and Food Justice

The Rev. Dr. B. JoAnn Mundy is executive co-director of Eliminating Racism and Claiming/Celebrating Equality (ERAC/CE) in Kalamazoo, MI (which is a Crossroads regional partner) and a core organizer and trainer with Crossroads. Jo Ann was recently interviewed by Chris Mills, a reporter for WOOD TV8 in Grand Rapids, MI  about ERAC/CE’s work in the intersection between food justice and systemic racism. This short clip contains excerpts from the interview in which Jo Ann reminds us, “Every community has the right to determine from where their food comes, what they are gong to eat and how they are going to eat it.”

The Power of Our Shared Stories

Crossroads community gathers each summer at an Advanced Organizers Training to exchange ideas, to learn about new developments in Crossroads’ power analysis and methodology, and to build relationships. In 2013, Crossroads asked some members of its community to prepare 5-10 minute talks in the style of Ignite Talks. Crossroads core organizer and trainer, the Rev. Michael Russell shared this powerful talk about the power of the shared stories of People of Color in the United States. Watch this video and be inspired.

The Rev. Michael Russell is the pastor of the Jubilee Faith Community of the ELCA (Evangelical Lutheran Church in America) in Country Club Hills, IL. Prior to that he did community organizing with Neighborhood Housing Services, Inc in Chicago’s West Englewood community. Michael has a Masters of Divinity from the Lutheran School of Theology at Chicago and has completed post graduate studies at the Keller Graduate School of Business Management in Chicago IL. Michael is also an antiracism trainer and organizer with Crossroads. He co-authored “Lazarus at the Gate: Writings and Reflections on Poverty and Wealth,” a resource of the ELCA Poverty Ministries Networking program unit for Church in Society. He currently is vice president of SOUL, a grassroots coalition of faith based organizations focused on economic justice, leadership training and political responsibility in Chicago’s Southland. Most importantly though, he is a child of God, partner of Debra, father to Justin, Chandra, and Evan, and grandfather to Gabriel. They are inspiration for his antiracism work.