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Intersections, Struggle & Movement

Rinku Sen’s Stir It Up #2 — Organizing in Practice

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Second post on Stir It Up by Rinku Sen of CTWO (first post here) — this one on the nitty gritty of it all. Which being an academic now I find less exciting than when I was an organizer, though as much or more important than the other stuff I know. Anyway. In Sen’s opinion there has been a real shift in community organizing, and it’s during this shift and in this realm that I came of age really, so this rings true though I am discovering that there is more continuity than I had thought. She describes what she calls the ‘New Community Organizing Practices’, which certainly reflected some of SAJE’s work while I was there I think. Though we maybe took on more ‘winnable’ issues apart from gentrification itself, but no one has beat that yet have they… just held it at bay. Folks like LA CAN and Union de Vecinos have been doing that with might and brilliance for decades now.

In a significant shift in practice, community organizations are increasingly taking up the issues and constituencies mainstream groups refuse to touch. There has been significant innovation in three particular areas. First, groups have begun to organize the most marginalized people rather than those occupying the middle. The organizing of undocumented immigrants, victims of police brutality, and single mothers is indicative of this trend. Second, groups choose issues that enable the organizing of the worst-off, sometimes privileging those concerns over blander issues that might be more winnable. Third, political education has been added to organizing practice. (lxiii)

CHAPTER ONE: NEW REALITIES, INTEGRATED STRATEGIES

So a chapter here on the political and economic realities:

This chapter is about what I consider the central political and economic trends we need to take into account while we do our work. In the United States today, three trends in particular are relevant to every progressive group: the resurgence of conservative movements and the power gained by such movements in the United States since the early 1970s; the character and organization of the new economy, which is distinguished by the rising use of neoliberal policies and contingent workers; and the continued, unyielding role of racism and sexism in the organization of society. (1)

These are the underlying trends that organizing works needs to be tackling. So what needs doing? Another list:

  • Increasing Progressive Organizing, (18)

  • Addressing Core Ideas and Values: The base building, the development of sustained campaigns, and the research and media work are essentially techniques with no specific moral, economic, or political values attached to them; they are meaningless unless we also address the core ideas that shape society. (20)

  • Supporting Large Social Movements: We need to develop a movement orientation to our organizing. (21)

That’s a big one, but at the same time movement isn’t really something you can create — Piven and Cloward talk about this, and I think we all agree. So what is the role of the organizer in the meantime? Aldon Morris talks about Halfway Houses, Myles Horton thought about this in relation to Highlander. I like the below as well:

While we can’t control all the factors that enable a movement to develop, we can build our organizations in such a way as to be ready for movement work when the time is right. Most experienced activists believe that movements emerge from a specific set of conditions—rising expectations among the disenfranchised, a backlash against the status quo, or demographic shifts—in addition to explicit organizing. Being ready requires, in the first place, shifts in our work patterns and attitudes. For example, rather than figuring out how to do everything in one organization, we need to think more about how to create and support complementary organizations that work together to get the job done. Such a division of labor requires a deep understanding of and mutual respect for all the functions necessary to organize people, ideas, and money. (22)

CHAPTER TWO: ORGANIZING NEW CONSTITUENCIES

Organizing can mean a lot of things to different people, I like her simple list of what it is (and why).

By organizing, I mean an effort to build organizations that include at least these five elements:

  • A clear mission and goals
  • A membership and leadership structure, with a way for people to join and take roles
  • Outreach systems that concentrate on those most affected
  • Issue campaigns featuring multiple tactics, including direct action
  • Pursuit of changing institutions rather than individuals

These elements combine to produce power and a shift in how people are treated as a result. (24-25)

I also like this breakdown of the underlying principles, and the impacts these have on the work you do, how you do it, and who can work with you:

Four major principles form the basis of our organizing efforts. First, our organizing strategy, our plan to build or expand a particular constituency, holds implications for the way we structure our organizations. Second, every organization has its own culture, which has to be shaped and refined to make room for the participation of particular groups. Third, we need to match our recruitment methods to the people we want to reach. Fourth, if we use services to attract members, we have to be extra vigilant that service provision doesn’t take over the organizing. (26)

That last one? Hard. We used services around evictions to ensure we still had some members but still. Hard. This, though? It’s all about this:

Organizing is essentially the process of creating politically active constituencies out of people with problems by focusing on their strengths and the solutions embedded in their experience. It is the basic work of progressive social change. (47)

CHAPTER THREE: PICKING THE GOOD FIGHT

Choosing campaigns…breaking down the difference between issues and problems. All organizing manuals talk about this.

Webster’s dictionary defines issue as a conflict between two parties. Organizers distinguish issues from problems. Problems refer to large-scale systems that are too large and vague to help us focus on real changes worth fighting for. Identifying specific issues within large-scale problems helps us define clear conflicts to which our group can propose a resolution. Issues always have at least three elements: a constituency with a grievance, a set of demands that address that grievance, and an institutional target at whom the grievance is directed. If a group cannot identify these three elements with specificity, then it is probably still dealing at the level of problems rather than carving out issues. (48)

I loved the principles, but loved also this acknowledgement about the realities of people’s lives and how they don’t quite fit into easy traditional models to deal with it, and the benefit of wisdom gained over years looking back:

Students of color, women, and lesbian/gay/bi/trans (LGBT) students, arguably the most explicitly marginalized constituencies on their campuses, frequently resisted our characterization of “good” issues. They asserted, quite correctly, that they rarely had the luxury to choose issues. Issues were thrust on them by oppressive institutional policies and practices that forced them into a survival mode. Furthermore, they said, choosing issues creates a hierarchy among oppressions: groups have to make implicit, if not explicit, judgments about which issues are important enough to work on and which are not, who deserves liberation and who does not.

Today, I would suggest that those students create their own criteria for prioritizing issues. While it is true that some attacks must be answered, having clear criteria can help you respond effectively, as well as move beyond defense posture to victories that improve the quality of life. (50)

Some great lists for choosing issues — first from Midwest Organizing Academy and then CTWOs own. Go look at them.

CHAPTER FOUR: READY, SET, ACTION! (79)

There isn’t much new here that isn’t in in Miller’s or Hunter’s books. I do love the reminder though, 5 reasons why direct action is so important:

While the idea of direct action is often scary, using it can provide important benefits. First, direct action can clarify the stakes, presenting our take on an issue in sharp contrast to other proposals or the status quo. This kind of clarification makes it less likely that the interests of our constituency will be negotiated away by people who are not affected—a distinct possibility when liberal policy, research and lobbying groups are deeply involved in a controversial issue, whether it be welfare or immigration. (79-80)

Second, nothing is better than a well-timed confrontation to help targets feel the pressure, which leads to victories that weren’t forthcoming without the action.

Third, direct action demystifies the halls of power for a constituency, and the people occupying those halls start to realize it and treat us with more respect.

Fourth, face-to-face conflict can sometimes help protect the members of a group when they are under attack. The mere process of taking risks together, which direct action requires, helps to build the group’s sense of itself as a group. Actions can also help protect individuals who are having problems with the system by making it clear that they are surrounded by a whole group.

Fifth, direct action offers fun, creative, and effective ways to get your message out. (80)

It is definitely the campaign that makes the action meaningful, and the political education and critical consciousness that needs to be built with it that creates real change.

Still, no matter how successful any individual direct action is, it is meaningless outside of a campaign. Campaigns indicate sustained intervention on a specific issue; they have clear short- and long-term goals, a timeline, creative incremental demands, targets who can meet those demands, and an organizing plan to build a constituency and build internal capacity. Within campaigns, different tactics accomplish different goals. There are tactics for building a base, recruiting allies, educating the larger public, and proving a point, in addition to those that pressure targets. Campaigns require planning and discipline, the ability to think about life in six-month, one-year, or multiyear terms. Many organizations do great actions but cannot sustain a defined campaign that pursues a specific set of demands that fit into their larger vision. (81)

I do like these too, having now participated in numerous protests in this country where not a single damn one of these ever happens, despite my own protests:

There are three important principles in using direct action effectively. First, each action has to have a clear purpose grounded in an irrefutable need and expressed in the action’s specific target and demand. Second, the best actions are heavily choreographed. Third, direct actions are always part of a larger campaign.

This grows long, I just want to capture key points to think about later, to compare to others. So what follows are just the chapter headings and the principles that encapsulate CTWO’s best practices:

CHAPTER FIVE: LEADING THE WAY

There are four key principles of leadership development. First, successful organizations distinguish between leadership identification and deeper development. Second, they formalize their leadership development programs, using popular education methods and grounding development in the daily work of the organization. Third, they pay attention to the race, class, gender, and cultural issues embedded in leadership development. Finally, they actively plan for the renewal and regeneration of leadership, from supporting an individual in avoiding burnout to managing leadership transitions well. (98-99)

CHAPTER SIX: TAKE BACK THE FACTS

There are three basic principles for conducting research for organizing purposes. First, consider the ways in which you can combine your research with outreach and issues development. Second, use human sources rather than paper as much as possible. Third, figure out whether you are better off doing your research internally or creating a partnership with another organization. (118)

Research is close to my heart, and I’ve a stack of things to get through on action research and PAR but I will add a second paragraph:

To use research to work on issues, we have to know where we are in the issue-development process before starting the research. Are we choosing an issue, reframing it, or developing a campaign plan? Choosing an issue requires a research process that determines what the constituency cares about, whether a solution is available, and whether we can craft an issue that meets our criteria. Reframing an issue requires detailed data, sometimes stories but often hard numbers, that dispute or discredit information put out by the other side. Developing a campaign plan requires tactical research—gathering specific information about targets and potential pitfalls embedded in our demands. (121)

CHAPTER SEVEN: UNITED WE STAND

There are four key principles to remember here. First, a group has to distinguish between different forms of collaboration and choose the one that matches its goals and capacities. Second, each partner in a collaboration has to have substantial self-interest and similar politics, although the need for political negotiation is ongoing. Third, organizations need to bring resources into an alliance or network, and those contributions have to be structured to equalize power and credit among the partners. Fourth, these formations work best when one party is responsible for staffing them; long-term alliances and networks require their own staffing and infrastructure. (136)

There is so much more here, I think, about alliance building. Particularly for me, how this is done to scale while still being grassroots led and in a world of scarce resources/lack of time/inability to travel because of immigration status or family commitments or poverty. I think anyone working at a national scale struggles a lot with this, even more so at an international scale.

CHAPTER EIGHT: Speaking Truth to Power

There are five key considerations in expanding organizational media capacity: crafting a strategy that adjusts messages and materials according to the audience; developing sharp, polarizing messages based on shared values; recognizing the importance of designing our own print, radio, and electronic media; understanding the media and building relationships with reporters, including challenging outlets when necessary; and, finally, using people within our own organization as sources. (150)

CHAPTER NINE: EDUCATION FOR ENGAGEMENT

If we are going to engage in political education, we need to keep four principles in mind. First, clarity about the purpose of our political education will help define the approach we take and the questions we ask. Second, we need to avoid dogmatic rhetoric by grounding our political-education work in fact and inquiry. Third, we need to balance education with our primary goal, political organizing. Fourth, varying the medium of education will keep people engaged. Fifth, exploring solutions will help prevent our members from becoming depressed after political-education sessions. (167)

CONCLUSION: Community Organizing—Tomorrow

This is just me being lazy, recapping it all with two copied paragraphs. But I myself need to remember things like this, and it’s hard, so a nice way to end.

There’s a lot to pay attention to: changes in the economy, implications of identity, the connection between local communities and global trends, the tactics of the opposition, as well as how our organizations are shaping themselves. Paying attention is about being self-conscious in the best sense—having a heightened awareness of what’s going on with us and around us. It does not mean knowing everything about everything, but it does mean expanding our notion of what is relevant to our work.

But being aware without a commitment to action divorces us from real life and keeps us from distinguishing what requires our attention from what doesn’t. In this age of rapid information diffusion, that is a dangerous thing. Much of the information coming our way catalogues the horrors of being a regular person, the terrible consequences of the policies that control our lives. Without a commitment to taking action that will improve conditions, we don’t demand the kind of information we need to make changes, and we become paralyzed by what we know. (183)

Action is required.

[Sen, Rinku (2003) Stir It Up: Lessons in Community Organizin and Advocacy. San Francisco: Chardon Press.

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Role of the intellectual, Struggle & Movement

Rinku Sen’s Stir It Up #1: Community Organizing — History and Organisation

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Rinku Sen’s guide to community organizing is brilliant — nothing could ever replace the collective energy and knowledge generated through CTWO’s (or any group’s) training programs because community organizing is all about collective liberation, but if you can’t get there then this is great. If like me you’ve been lucky enough to learn from folks there, than this is a good reminder of some of what they taught. But of course, this has also made me think a lot more about things in the way that only sitting with a book can, especially now that I am removed from the pressures of organizing and being all intellectual about shit.

You should buy it, support such work, but you can get the PDF here. The presence of a PDF available for copying means I quote at EVEN GREATER LENGTH, which is always a failing of mine. Apologies.

The book in a nutshell:

The book is organized to provide an overview of organizing and then to explore specific aspects of current practice. The tools presented here can help communities transform the institutions and ideas that shape our lives. I make two essential arguments. First, I argue that today’s social, political, and economic context, characterized by global capitalism, a resurgent conservative movement, and the continued role of racism and sexism in world society, requires a deeper strategic capacity than most organizations have today. Second, I argue that although organizing among the people suffering from these systems is more important than ever, the range of political skills required of us goes far beyond recruiting members and planning creative actions. Minimally, effective peoples’ organizations need to have not just the people but also a system for internal leadership development and consciousness raising, strong factual research, and the ability to generate media attention. Simply put, today’s movements for social and economic justice need people who are clear about the problems with the current systems, who rely on solid evidence for their critique, and who are able to reach large numbers of other people with both analysis and proposals. (xvii-iii)

Right on.

So this first post is on her overview of community organizing, anti-racist and feminist critiques of it, and how it can be combined with  learning from the many vibrant struggles around identity. It is nice and broad and captures much of the amazing work happening in the US, and which I miss so much now that I’m in the UK:

The term community organizing refers to a distinct form of organization building and social activism that grew in the United States mostly after World War II.  …. There are at least six major organizing networks in the United States, each with its own methods and theories. Since World War II, community organizing has grown into a profession, with its own body of literature, standards, and training institutes. (xliv)

The oldest network is the Industrial Areas Foundation (IAF), founded by Saul Alinsky:

the first to devise and write down a model of organizing that could be replicated. He created dozens of community organizations, all designed to test out a new portion of the theory, in addition to the IAF. Alinsky’s pragmatic, nonideological approach to social change has been both emulated and challenged by organizers and groups, many of which arose to fill perceived gaps in Alinsky’s work. (xliv)

They are funded primarily through institutional membership and foundation grants. Most have become faith based over time. A branch from this model came when Fred Ross Sr., the IAF’s West Coast director, developed the Community Service Organization (CSO). This worked out of LA (woo!) to register people to vote and help elect the first Latino city council member in 1949 (Ed Roybal!). He helped develop a model of individual membership, and worked with  Cesar Chavez start the United Farm Workers. I am fascinated that both started with a process of mutual aid through the pooling community funds, need to learn more about this.

Been thinking a lot and in conversations about Alinksy lately, and agree that the summaries here and in Fisher are not doing him enough justice — and it seems to me that this is often because they focus more on a calcified form of practice that he would himself have been quick to disavow. But more on that later, here just to recap what other’s feel — interesting in itself in thinking about representation and different understandings.

The People’s Institute for Community Organizing (PICO) was founded by two priests, John Baumann and Dick Helfridge in the 1970s-80s along similar lines and still going strong, faith-based organizing bringing congregations together for change. Knew some young organizers in these older organizations, liked them a lot.

And of course there is also ACORN — she’s right I didn’t know this history:

The Association of Community Organizations for Reform Now (ACORN) is the undoubted leader among traditional community organizations based on the model of bringing individuals together into new formations that did not rely on existing institutions. Few contemporary activists, however, know that ACORN has its roots in the civil rights and welfare rights movements. In 1968, a chemistry professor and civil rights leader named George Wiley, active in the Congress of Racial Equality, implemented the idea of combining community organizing, which he saw winning significant victories, with the racial justice commitments of the civil rights movement in a new formation called the National Welfare Rights Organization (NWRO). Although it survived only six years, among its lasting legacies was the creation of ACORN, which was started by Wade Rathke, who had been sent to Little Rock, Arkansas, to build an NWRO chapter in 1970.

ACORN was the first to design a replicable model for the individual-membership organization. Today, ACORN has organizations in twenty-six states and counts among its successes winning many local living wage campaigns, resisting redlining by banks and insurance companies, and reforming local public schools. ACORN’s outreach to individuals and its continued commitment to organizing the very poor makes it an important supplement to the IAF and PICO, institutional models that address only marginally the question of the unorganized (Delgado, 1986). (xlviii)

Since then a n umber of other models and networks have developed, such as the National Organizers Alliance (NOA). Relationships between everyone often remain a bit fractious, at least they were in LA. Personalities are of course part of it, but the various critiques raise some of the biggest issues in the country really, primarily those of how we understand our relationship with capitalism, inseparable from the ways race, gender, sexuality intersect with class and struggle. That, and who gets to say ‘I am the community’. That’s a tough one when you’re just fighting for a seat at the table.

Anti-racist critique of traditional community organizing

So… the  anti-racist critique of traditional models. Sen writes

The antiracist critique centers on three concerns: the domination of community organizations by white staff and white “formal” leaders such as priests and union officials; the refusal of most community organizations to incorporate issues focused on racism; and the lack of flexibility in the rules of leadership and tactical planning. (xlix)

So as already noted, it was a blow to him that Alinsky’s first community organizing victories happened were won by the Back of the Yards Neighborhood Council, yet it became an active racist force for segregation in the late 1960s. Sen’s own analysis of this:

So, Alinsky knew enough about race to be embarrassed by explicit racism but not enough to embrace organizational practices that could centralize antiracist work and that could develop a sophisticated antiracist analysis that kept up with the efforts of the right wing. As years passed, the larger community organizing networks tended to follow that lead… (liii)

Related to that, is that the tactics and the formula for success given by traditional models — choosing limited campaigns that are winnable — are not enough to shift the balance of power nor do they ‘match the political cultures and priorities of communities of color and antiracist activists’ (she cites Delgado, 1986; Fellner, 1998; Blake, 1999 — I haven’t read any of these folks).

As the conservative backlash and active racism of the right grow, campaigns need to shift and begin to tackle some of the harder issues at the core of what communities of colour face.

One last critique:

Finally, people of color argue that many of the rules of community organizing run counter to the political traditions, cultures, and realities of communities of color. They point to three community organizing trends in particular: the separation of leader and organizer roles, the refusal to advance a fundamental critique of capitalism and U.S. democracy, and an over-reliance on confrontational tactics as the only sign that institutional challenge is taking place. In many communities of color, organizers are a part of the community’s leadership, publicly acknowledged and included in decision making. Sometimes these leaders are paid to do their organizing, and often they aren’t. Examples abound, from Fannie Lou Hamer to Anna Mae Aquash. While many organizers of color see the importance of leadership that generates new leaders, they resist drawing a false line between leader and organizer.

Many people of color have little faith that simply raising their voices will have a dramatic effect. Tactically, communities of color are accustomed to finding other ways to challenge institutions, including building alternatives.(li)

This brings us to the community organizing networks formed explicitly attending to race, the first of which in 1980 was the Center for Third World Organizing (CTWO) ‘by Gary Delgado, a former welfare rights and ACORN organizer, and Hulbert James, a former SNCC and HumanServ organizer’.

CTWO advanced a strategy based on two notions: that people of color occupied a colonized position within the United States and could find common cause across the lines separating black, Asian, Latino, and Native American communities, and that community organizing offered potentially strong forums for such politics if it could be conducted with clear antiracist analysis and priorities.(liii)

A second network from the early 1980s, Grassroots Leadership, was founded by Si Kahn (I remember his book How People Get Power as being as awesome as the title) ‘to be an explicitly biracial network of community organizations in the South that continued the tradition of combining art and culture with organizing practice’. (liii)

Feminist critique of traditional community organizing

Sen describes four targets of feminist critique

community organizing overemphasizes intervention in the public sphere, does not allow organizers to balance work and family, focuses on narrow self-interest as the primary motivator, and relies on conflict and militaristic tactics.

Things we thought a lot about at SAJE, things that ultimately limit movement when left unaddressed — but they are hard, particularly the work and family balance. We never got that right, don’t know that anyone did. Sen argues that both the critiques emerging from anti-racist work and communities of colour and the critiques raised by feminism all point to the issue with the pragmatism Alinksy emphasized in his trainings and in his writings.  She writes:

In many ways, the lack of sophistication that traditional community organizing applies to large-scale economic, racial, and gender questions resulted in the lack of explicit ideological discussion in most traditional organizing networks. Over time, the pragmatism that Alinsky espoused came to characterize community organizations; it determined the path of internal conflicts about class, race, and gender, and eventually of those about immigration and sexuality. If a particular issue was bound to divide a community or was difficult to address entirely in the public sphere, most community organizations did not deal with it. Domestic violence and police brutality provide excellent examples of issues that could divide a community and that local institutions resisted dealing with. … Over time, additional forces and new movements have changed community organizing by creating an imperative for different methods and politics. (lvi)

This tendency to shy away from difficult issues is a natural one, particularly in the emergency-driven environment of organizing desperately trying to weld people into organized struggle. It is hard, requires time and space and thought and tools. Luckily people have been working on theory and on tools for decades, it is for us to carve out the time and space and that requires will.

On Identity and Struggle

The final section here deals with the impact of other kinds of movement struggles — first the new organizing strategies of SEIU (Justice for Janitors) and HERE (Hotel and Restaurant Workers) and their rejuvenation of the labor movement through the organization of immigrants in precarious sub-contracts. Second the rise of identity-based movements. There is much to learn here, many of these campaigns have been fierce, beautiful, victorious.

Sen writes:

In part, identity politics started as an analytic movement, a movement of ideas, that upheld the importance of the political experiences of marginalized constituencies and expected progressives to unify around the imperatives of attacking racism, sexism, and sexual oppression as they had around class. Identity politics—a political vision that recognizes the problems of societies in which rewards and punishments are distributed by massive systems according to physical attributes—led to some of the most important theoretical and political movements of the last thirty years of the twentieth century; these movements ranged from black feminism to the anti-AIDS campaigns to the community-based worker organizing described above, and they have, in turn, profoundly affected community organizers and their ideas.

Such identity politics rejected the idea that everything could be reduced to class, that certain fights could wait until the class war was won, that all of these differences were just distractions from the war against the bosses. I rather love how Sen breaks down why this is terribly wrong:

First, activists exploring identity politics developed the idea that identities that had been considered biological are socially constructed.

Second, activists developed the idea that these social constructions create vastly different experiences among people as they relate to the institutions of private and public life. In acknowledging this difference in life experience, activists were forced to grapple with the reality that black autoworkers require voting reform as well as union membership or that women might rebel against the nuclear family because that structure burdens them a great deal more than it does men or that black women’s priority gender issue might be welfare while white women’s might be abortion.

Third, identity politics raised the idea that one solution might not fit all: controlling capital might not prevent institutional racism; third world liberation might not address women’s oppression. Activists observed that movements for one kind of liberation might not embrace the issues that would lead to other kinds of liberation (lx)

Those who could not find their place in traditional Left movements  left to found their own groups around these different dimensions of struggle, and they were vilified for it. Sen describes a

… growing resentment among white leftists (including many community organizers) toward the attention afforded identity-based movements, as well as a troubling nostalgia for universal labor and populist movements that regularly excluded people of color, encouraged nativist violence, and kept women out of the paid labor force. As Kelley (1997) writes, “They either don’t understand or refuse to acknowledge that class is lived through race and gender. There is no universal class identity, just as there is no universal racial or gender or sexual identity. The idea that race, gender and sexuality are particular whereas class is universal not only presumes that class struggle is some sort of race and gender-neutral terrain but takes for granted that movements focused on race, gender and sexuality necessarily undermine class unity and, by definition, cannot be emancipatory for the whole.” Researcher of conservative movements Jean Hardisty puts it more bluntly when she writes, “To the heterosexual, white, male leaders of the Old Left, class oppression (and hence the demands of the labor movement) was the movement’s principal concern. The neglect of ‘other’ oppressions stems from their lack of relevance to that leadership” (1999, p. 197). (lxii)

This break has not been closed in Sen’s view, she writes:

Identity movements and community organizing have both been growing but largely along parallel tracks; they speak little to each other and share few issues and resources. The question is how to achieve the goal of scale without leaving important non-majority issues and constituencies by the wayside. (lxiii)

CTWO’s work, and the rest of this book, is beginning a conversation about how this might be possible.

click here for Part 2

[Sen, Rinku (2003) Stir It Up: Lessons in Community Organizin and Advocacy. San Francisco: Chardon Press.]

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