Continual Education We (note that throughout this document, when I say “we” I am referring to my fellow white people) must never consider our learning finished. It is necessary for each of us to continually educate ourselves through books, films, discussions, conferences, community groups, workbooks and activism. In the era of social media and the internet, there are more excellent educational resources than ever before. There simply is no excuse not to break with the apathy of whiteness and seek out these resources!
White people are not outside of race and our voices and perspectives on racism and antiracism are critical. All too often, we have been a missing piece of the puzzle. Only engaging with Black, Indigenous and Peoples of Color’s perspectives reinforces the idea that white people are outside of race and that racism is not a white problem. But the foundation of our education must be rooted in the voices and perspectives of Black, Indigenous and Peoples of Color. We will never understand racism in isolation. See the Recommended Reading tab (coming soon) on this website for my and other’s recommendations.
Building Authentic Relationships One of the most important ways I have worked to challenge my socialization has been to build relationships across race. Nothing in the trajectory of my life would have ensured that I had these relationships. In fact, while I grew up in urban poverty, upward mobility took me further and further away from integrated spaces. Building relationships across race will require most white people to get out of their comfort zones and put themselves in new and unfamiliar environments. This is different from our usual approach in which we invite Black, Indigenous and Peoples of Color into committees, boards, and places of worship – groups white people already control. We often do this when we have done no work to expand our own consciousness and developed no skill or strategy in navigating race. In effect we are inviting Black, Indigenous and Peoples of Color into hostile water, then we are dismayed and confused when they choose to leave.
So, what are authentic relationships across race? They are not casual acquaintances we meet at work and use to claim “diversity cover.” They cannot be built with people we employ and whose livelihoods we control. We don’t get them by latching on to any Black, Indigenous or Person of Color in the vicinity, which is a form of objectification. Authentic relationships are those based on mutual interest and earned trust. They develop over time, and are not abandoned when conflict arises.
Circles of Support A circle of Black, Indigenous and Peoples of Color with whom we are in authentic relationships and can talk through issues and challenges is a basic requirement. This is also tricky, as we should not burden Black, Indigenous and Peoples of Color with our internal processes or put them on the spot to absolve us. If we are in authentic relationships, we should be able to talk through these struggles if we remain thoughtful about the pitfalls. There are also people who provide this service as personal coaches and are paid for their expertise. If we do not have professional coaches who are Black, Indigenous and Peoples of Color in our circle of support, we should offer to pay our friends and colleagues for their time and expertise.
As for white support, most of us could easily find 50 white people who would go into agreement with our uninformed opinions on race. These are not the white people we should seek out when we are processing new racial insights, struggling to understand or feeling defensive. We have heard these uninformed opinions throughout our segregated lives, and we do not need them reinforced. When we are newer to an antiracist framework these white people can undermine our confidence. Not having the skills to counter these narratives, we may give up, thinking that an ability to argue strongly is the same as having a strong argument. Instead, it is critical that we have a circle of supportive white people who have a strong antiracist analysis and experience doing their own internal work. Having quick access to fellow white people who are actively engaged in antiracism work is invaluable.
Affinity Groups In an affinity group, people who share the same racial identity meet on a regular basis to address the challenges specific to their group. White affinity groups are an important way for white people to keep racism on our radar and continue to challenge our racist socialization. It is crucial for white people to acknowledge and recognize our collective racial experience, which interrupts the tendency to see ourselves as unique individuals (or “just human”) and thus outside of the forces of race. Intentionally meeting specifically as white people to practice collectively interrupting our patterns of internalized white superiority is a powerful contradiction to the ideologies of individualism and white objectivity.
While racial affinity groups temporarily separate us, the ultimate goal is to build the skills and perspectives needed to bridge racial separation; to unify in antiracist purpose rather than be divided by racism. When white people who have no critical consciousness about racism and have not done any of their own personal work discuss race in mixed groups, they inevitably cause harm. To this end, many of us who lead antiracist education and organizing see affinity groups as an invaluable tool for consciousness-raising, healing from racialized socialization, and ongoing skill-building.
Accountability within antiracist work is the understanding that what I profess to value must be demonstrated in action, and the validity of that action is determined by Black, Indigenous and Peoples of Color. Accountability requires trust, transparency, and action. As a white person seeking to be accountable, I must continually ask myself, “How do I know how I am doing?” To answer this question, I need to check in and find out. I can do this in several ways, including: by directly asking Black, Indigenous, and Peoples of Color with whom I have trusting relationships and who have agreed to offer me this feedback; talking to other white people who have an antiracist framework; reading the work of Black, Indigenous and Peoples of Color who have told us what they want and need (this work is easy to find and many racial justice educators have good resource lists on their websites) and; engaging in the exercises Black, Indigenous and Peoples of Color provide in online classes and workbooks. Ultimately it is for Black, Indigenous and Peoples of Color to decide if I am actually behaving in antiracist ways. When I find that I am out of alignment, I need to do what is necessary and try to repair the situation. And yes, the more experience and practice I have in antiracist work the more thoughtfully I will be able to use the feedback I receive.
- Donate a percentage of your income to racial justice organizations led by BIPOC people. If you earn more than enough to meet your basic economic needs, strive to give until you can “feel it”. Your checkbook is a reflection of your antiracist commitment made tangible through directly addressing the unjust distribution of economic resources based on race.
- Get involved in and donate your time and services to BIPOC-led racial justice efforts. Consider yourself a guest in these organizations. Listen and follow their leadership. Do not take over or decide for yourself what is needed.
- When organizing events make sure they are accessible and scholarships are available for BIPOC people who may need them. Donate proceeds from events to racial justice organizations led by People of Color.
- Promote the work and services of BIPOC people. Channel work to BIPOC people. Seek out and choose BIPOC-owned businesses and service providers. Co-lead paid work with BIPOC people when possible.
- Always cite and give credit to the work of BIPOC people who have informed your thinking. When you use a phrase or idea you got from a BIPOC person, credit them.
- Have accountability partners who are BIPOC people. An accountability partner is someone you have built a trusting relationship with and who has agreed to coach you, talk through challenges with you, think with you, and challenge you on your inevitable racism. An accountability partner may also be a friend or colleague, but an accountability partner is a specific, defined, transparent role. BIPOC accountability partners should be paid for their time. If they are also personal friends, they may not accept payment but you should begin with the assumption that this will be paid labor. If payment for their services is declined, ask if there are racial justice organizations to which you can donate. If they do not have a suggestion, do some research and choose one (see #1).
- Build personal relationships with white people who have a strong antiracist analysis and who can serve as white accountability partners. These are people you can go to when you need to work through your defensiveness or confusion about racism. They will hold you accountable, help you work through your feelings, and prepare you to make racial repair when needed. You do not necessarily pay white friends for this, though there are white people with strong analysis and deep experience who do offer professional paid coaching.
- Attend white affinity groups.
- Never consider your learning finished. Continually participate in every racial justice education forum you can (conferences, workshops, talks). Continually read and learn from the work of BIPOC people. Take online classes taught by BIPOC people.
- Break silence on racism. Make sure that antiracism gets on the table and stays on the table in your workplaces, social circles, places of worship, and other organizations.
- Ibram X. Kendi defines a racist policy as any policy with a racially inequitable outcome. Look at your organization’s policies. If they are producing racially inequitable outcomes, get them back on the table and keep working.
- Subscribe to online sources that regularly publish lists, guides, and tools for racial justice work.
In particular, we need to start seeing the intellectual and emotional labor Black, Indigenous and Peoples of Color perform in order to navigate and survive in white supremacist societies as labor that must be compensated. When we ask Black, Indigenous and Peoples of Color to join our committees, boards, advisory councils, organizations, and other groups in order to have “diversity,” we should actually pay them for their time and labor. If these positions are already paid positions, we should pay Black, Indigenous and Peoples of Color more for them. If we are inviting them because they are offering a perspective that is missing, then they have expertise we don’t have. Further, given that sharing their expertise and perspectives is often fraught with danger, these are high-risk jobs that require a very specialized set of skills. Let’s show that we understand the value of what Black, Indigenous and Peoples of Color bring by paying for what they bring. Even then we will be up against the implicit bias and internalized superiority that causes us to devalue the perspectives we claim to want. We can never be complacent. The current political climate is testimony that progress does not happen in an upward arc but is continually fought for, and when victories are won, large or small, they will continually be challenged.
Use of platform to raise the work and voices of BIPOC peoples and direct people to donate to BIPOC orgs.
Channel requests for consulting, training, and speaking to Black people daily.
Average 2-4 fundraising events per quarter, proceeds go to BIPOC led racial justice organizations.
Request 5% of corporate fee be donated by the sponsoring corporation to Black led racial justice organizations.
Require following up for organizational speaking engagements.
As of August 2020, I will be donating in a more organized way. In addition to paying a monthly land tax to the Duwamish tribe (whose ancestral territories I live on), I will be donating 15% of my after-tax income, in cash and in-kind donations, to BIPOC-led organizations and groups working for racial justice. I will be making these donations quarterly.
In addition, my public workshops (average of 6 in 2020) raise money through Education for Racial Equity. The organizations to which they donate these funds are listed on their website.
I had previously listed the specific organizations to which I donate, but they began to get harassed so I have had to remove their names.
How do we live antiracist lives as white people within a racist society? As Ibram X. Kendi instructs us, “The opposite of ‘racist’ isn’t ‘not racist.’ The opposite of racist is antiracist.” Antiracist is active, “not racist” is passive and passivity in a racist society is racist. For me, living an antiracist life means applying an antiracist lens to my view of the world and the actions I take. Antiracism is not something I can add on whenever I find it interesting and convenient to do so. Racism is not an aberration, it is the norm, operating continuously. An antiracist lens should also be operating continuously, transforming who is in my life, who I connect with, what I see, what I care about, what I talk about, what I read about, what I buy, how I work, what I am willing to feel, what I can bear witness to, what discomfort I can withstand and what risks I am willing to take. And given that I can easily avoid accountability, antiracism means I must challenge myself to not rely solely on external pressure. We work towards creating a culture in which not engaging in antiracist practices within a racist society is what is actually uncomfortable.