Using damage to property as cover, US police have meted out shocking, indiscriminate brutality in the wake of the uprising. --- The distinction between damaging or destroying human beings and inanimate objects matters. But it’s not simple. People trapped inside a burning building break down the doors to escape; an estranged husband with a restraining order breaks down a door to further terrorise his ex-wife. The same actions mean different things in different situations. Martin Luther King famously called riots “the voice of the unheard” – and as the outcry of people who have tried absolutely everything else for centuries, property damage means something very different from merely malicious or recreational destruction. When they riot, the black people most impacted by police brutality and by four centuries of poverty, dehumanisation and deprivation of basic rights and equality, are more like people trapped inside that burning house trying to break out. There is no easy way to distinguish between ardent white supporters of a black uprising and black bloc-style white people who revel in property destruction, taunting the police and escalating situations (before often slipping away before the police crack down). They are anti-authoritarians opposed to police brutality and the overreach of the state, and should not be confused with the rightwing authoritarians who many fear will use the pandemonium as cover for their own agenda, which could include creating more chaos. […] The story of activist violence is often used to justify police violence, but damage to property is not a justification for wholesale violence against children, passersby, journalists, protesters, or anyone at all. It is the police who should have lost their legitimacy, over and over, after the many individual killings from Eric Garner to Walter Scott to Breonna Taylor to George Floyd. And after reckless, entitled, out-of-control violence in police riots like that on Saturday night. Perhaps the point of their action this week is that they don’t need legitimacy, just power. There’s one more kind of violence to talk about, and that’s structural violence. That’s the way that institutions and societies are organised to oppress a group of people, and for black Americans, that’s included slavery, the long terrorism of Jim Crow and lynching, voter suppression from the 19th century to the present, redlining (denying or charging more for necessary services) and subprime mortgages, discrimination in housing, education, and employment and far more. Right now, several forms of structural violence that particularly matter are the chronic stress and lack of access to healthcare, housing issues, and work situations that have made black Americans die of Covid-19 at far higher rates than other races.

Free PDFs of anti-racist posters, pamphlets, flyers, organizing material, and zines that provide information about the fight for racial equality and the movement to protect Black lives. See the downloadable ones here: https://www.printedmatter.org/catalog/digital-downloads/free

Critics say the government’s slow response to requests for transparency and the national media’s focus on the most salacious moments of the city’s demonstrations prove both federal officials and national reporters care more about property damage than the physical injuries protesters sustain on the streets. Portland officials’ claims that demonstrations against police brutality and systemic racism cost downtown businesses upward of $23 million and video of protesters toppling a statue of Thomas Jefferson at a high school in North Portland drew headlines across the country. But follow-up reporting of a faulty business association survey that mischaracterized sales losses due to coronavirus-related closures as protest-related or the school district’s push to rename many of its buildings in a nod to the movement that led to the statue’s toppling haven’t spread beyond local media. Neither have stories about the protesters volunteering to feed houseless Portlanders in downtown parks, a group local police removed from the parks in front of the federal courthouse ahead of Wolf’s visit.

The ideas captured on this website, very much a work in progress, have been developed to support White people to act for racial justice. It draws from ideas and resources developed mostly by Black, Brown and People of Color, and has been edited by Black, Brown, and People of Color. I recognize that categorizing actions under the labels of Actor, Ally, and Accomplice is an oversimplification, but hopefully this chart challenges all of us White folks to go outside of our comfort zones, take some bigger risks, and make some more significant sacrifices because this is what we’ve been asked to do by those most impacted by racism, colonialism, patriarchy, white supremacy, xenophobia, and hyper-capitalism. I believe that for real change to occur, we must confront and challenge all people, policies, systems, etc., that maintain privileges and power for White people.

Neither accommodation nor diversity—the preferred liberal solutions—are good answers to an intersectional critique. With this new conception of how power operates, the standards for what constitutes a safe space have increased. There’s virtually no way to create a room of two people that doesn’t include the reproduction of some unequal power relation, but there’s also no way to engage in politics by yourself. … Even most advocates will admit that literal safe space is a utopian idea. Without a unified radical movement, utopianism can look like petty intransigence or an inability (rather than refusal) to cope with the world as it is. But with insights gleaned from decades of experimentation, scholarship, and struggle, most leftists understand that in the web of power relations there is no real shelter to be found. No one can be so conscious and circumspect as to cleanse themselves of all oppressive ideology before entering a meeting or a party or a concert or classroom. As a result, the meaning of safe space has shifted again. … A safe space, despite the denotation of the phrase, is somewhere people come together and—in addition to whatever else they’re doing—wrestle with the chicken-and-egg problem of how to change themselves and the world at the same time.