Boggs Center – Living for Change News Letter – August 20th, 2018

August 20th, 2018

grace and jimmy
boggscenterlogo


On September 8, Michigan Environmental Justice Coalition will host its 3rd Environmental Justice Statewide Summit in Flint MI, seeking to bring 200 EJ Activists to testify, visualize and strategize for a just and equitable future. We’ve been through a lot over the last 8 years, and, it’s not over. It’s time to CHANGE THE NARRATIVE. As a new administration heads in Jan. 2019, we must define what it means for all living beings to have clean and affordable access to water, air, land and make a way to take decisions about our own future in the critical times of climate change.  REGISTER


Thinking for Ourselves
Shea Howell
Future Water Plans

Children working with the Detroit Independent Freedom Schools (DIFS) have been harvesting eggplant, tomatoes, greens, herbs and other vegetables at the Charles H. Wright Museum of African American History. This is the second summer of the garden celebrating the agricultural expertise of African Americans and fostering skills needed for the burgeoning urban agricultural movement that shapes much of Detroit. Next summer the garden will be part of a visionary landscape, designed to emphasize water as a human right and a public trust.

In a recent article explaining why the Charles H. Wright Museum thought it important to include gardening on its plaza, Vice-President Charles Ferrell said, “The whole spiritual concept of planting something and removing the weeds and nurturing it and seeing it grow and then being able to eat, it’s a way for not only the children, but the parents to know that you have to have a place where you can grow your own food.  You know it’s clean, it’s organic. There are multiple reasons why this sends a higher message to the community around self-determination.”

Mr. Ferrell’s understanding was echoed by recently retired CEO Juanita Moore who observed, “The broad need to educate these young people…not just about what they should learn in the classrooms, but the broader lessons about how to live complete lives; the health and wholeness of their bodies; the longevity and quality of their life and the lives of families and other people around them. A lot of that revolves around food, especially in our community and especially in Detroit.”

As this year’s harvest accelerates, plans for next year are taking shape.   They include a much more ambitious partnership extending to the Michigan Science Center. The two museums, along with community partners like DIFS are envisioning a new outdoor space intended to provide a visible, tangible, model of sustainable, regenerative water practices.

The neighboring museums are joining forces to conserve water by using porous pavers, bioswales, plants and gardens designed to store storm water.  By keeping rain water out of sewers, the new landscape will reduce the pressure on Detroit’s aging system and help reduce flooding.

In part, this vision emerged out of necessity. Museum complexes face the pressure of high sewerage rates for run off. Detroit is currently facing rates that are almost three times more than the water bills. These bills are already impossible for many to pay.  Increased sewerage bills mean not only will home owners suffer, but businesses, churches, and meeting spaces are concerned about losing property to unpayable bills.

But this effort is more than about saving money. It is about helping people to think differently about the serious questions raised by the water crisis in our city.

People are recognizing that urban centers have intensified the global water crisis. And they are responding in visionary ways. Philadelphia, New York, Portland, Copenhagen and the “Sponge Cities” of China are all evolving imaginative ways to coordinate wetlands, tree planting, green and white roofs, and other green stormwater infrastructure to create resilient, coordinated, and sustainable approaches to water.

Here in Detroit a strong array of community organizations and some forward -thinking foundations are supporting these experiments. However, our current administration, locked into efforts to prevent a human, sensitive, and sustainable approach to ensure that water is affordable to all and cared for with an eye to the future, is holding us back. Hopefully, by next summer, the Mayor and his administration will learn from the children about what needs to be done to protect our water and our people.


 

Petty Propolis Flyer_Ocean


Professor john a. powell, one of the world’s most important thinkers and scholars on civil and human rights, Director of the Haas Institute for a Fair and Inclusive Society at U.C. Berkeley, explores how we can better understand the spaces we currently inhabit and strategize to co-create alternative spaces where real healing can truly begin.

WATCH


RETC- What is truth? James and Grace Lee Boggs

REVOLUTION AND EVOLUTION

IN THE TWENTIETH CENTURY

By JAMES AND GRACE LEE BOGGS

9 CHANGING CONCEPTS FOR CHANGING REALITIES edited

What is the Truth?

“We can only deal with these questions when we understand that

ideas themselves are not permanent. Ideas which were once solutions

become barriers to advance at another stage of development. There

is no such thing as “the truth.”

To clarify the question of “the truth,” we must first make a

distinction between three categories which are usually linked

 

218         James and Grace Lee Boggs

 

together as “truth.” They are scientific truth, factual truth, and the

ideas called “truths” which are actually convictions held by people

as to what it means to be human.

First, it is clear that science has discovered many valuable facts

about physical realities. Yet someday, someone is going to discover

that something even in this sphere (for example, that the speed of

light by which everything is measured) is, in an Einsteinian sense,

relative, and then all scientific facts will have to be re-evaluated.

Next there is the category which Hannah Arendt has called

“factual truth” in her important essay “Truth and Politics.” Factual

truth involves statements about events and circumstances which

have occurred or are occurring to human beings. The opposite of

factual truth is not error or illusion or opinion, but the falsehood or

lie, either of commission or omission, i.e., the deliberate attempt to

deceive. Lying even in trivial matters reveals the arrogant belief that

facts are deniable or can be made “inoperative.” Hence the

inevitable degeneration of any individual, nation, or organization

which has a careless attitude to factual truth.

Finally, there is the category of truths which has to do with the

nature of man/woman. Is Man the son of God? This is the sort of

thing people argue over. In this sphere there are no absolutes. Yet for

hundreds of years, most people, and not only religious people, have

believed in “the truth.”

The concept that all truths which deal with human identity are

relative and not absolute is indispensable to the revolutionist. In

order to make a revolution, you have to discard the notion that

anything one has previously regarded as truth about human beings is

necessarily true. Revolution is an effort to discover or to create truth,

not to prove what is true. It is hard to Persuade most radicals of this.

You question their personalities if you question what they live by.

Being a revolutionist for them is living by certain truths, rather than

discovering or creating new truths. The New Left–as distinguished

from the Old Left–started out by trying to discover rather than

prove. But they were empirical and pragmatic in the extreme. The

Old Left had a body of ideas which the masses of people are

supposed to prove for them. So they are happy, gratified, satisfied

whenever the masses do something to prove what they already

believe. All this has nothing to do with being a revolutionist.

Revolutionists do not believe in absolute truth but they do have

Changing Concepts for Changing Realities 219

strong convictions, thoughts which move them. How can you have

strong convictions which possess and move you, and yet develop

them in relation to struggle, to practice, and to developing reality?

The highest level of human creativity is the constant developing and

advancing of your vision. But this is a dialectical process, involving a

creative relation with reality, which is very different from syllogistic

thinking. Syllogistic thinking is a way of proving a statement rather

than a way of advancing a vision (e.g., “All men are mortal, Socrates

is a man; therefore Socrates is mortal” is a syllogism).

Vision is more than thought. Vision adds to the rational process of

thought all the instincts, intuitions, and other untapped qualities in

people. That is why vision can’t be analyzed in the way that thought

can be.

In the attempt to grasp what vision is, we approach the realization

that a human being is infinitely more complicated than we have been

ready to recognize. The more complicated human beings are, the

harder it is to organize, to dominate, to use them. What has

distinguished great creative individuals from all others is that they

have been willing to accept the challenge of the complicated nature

of a human being. Maybe that is why there have been only about two

thousand great individuals in five thousand years. Some people are

defeated by this complexity; some are illuminated by it; some are

challenged by it. This complexity tells us that the evolution of

hunankind is still going on and will continue to go on. The nature of

man/woman, our human identity, is still being discovered, still being

created.

So when we are asked “What is truth?” we must make clear that

there is no such thing as truth. There are different kinds of truth.

There are truths which are really scientific facts, used for technical

purposes. There is factual truth, or truth-telling as opposed to lying.

And then there are truths which are really convictions, having to do

with human beings, with change, with development, with values.

Convictions are relative, not absolute.

That they are relative means that they are extremely important. It

is hard for people to accept this because in the Western intellectual

tradition, absolute truth has come down to us as a Positive goal to be

striven toward, while relative truths have come down as “merely

relative,” and therefore, by implication, mean, material, negative.

This started with Plate, whose anti-mass bias was clear. It was

220         James and Grace Lee Boggs

extended by Christianity (to save the souls of the meek and humble).

Then science gave it new life. Therefore, it is hard to get people to

understand that truths are constantly being created, and that this

creativity is in fact the greatest achievement of humanity. We tend

to speak of ideas as “only relative” or “merely relative” implying that

what is relative doesn’t matter too much because it is not fixed, as if

only fixed truths were important.

A constant evolution takes place in our concepts, in truths. God

was a concept created by human beings. The first gods that men and

women created were closer to nature because at the time people

lived closer to nature. As we progressively departed from nature,

beginning to master nature for the first time within the last few

hundred years, we created other, more complicated gods. As we

were enhanced in one direction, we were dulled and diminished in

another. This is the contradiction, the duality in man/woman. When

we crossed “the threshold of reflection,” in Chardin’s phrase, we

began to discover things about our own developing nature. We may

think that we have discovered the final truth about the nature of

human beings, and therefore we know who and what man/woman is.

But we don’t. The nature of a human being, present as well as future,

is infinitely more complicated than we have permitted ourselves to

recognize or to express.

A revolution is to create new truths about human beings and

society. There is no proof really that the road you are taking is the

“true” one. You have to make it true. Revolution creates new bases

of tensions, new unities which will split again into new dualities.”

more… order REVOLUTION AND EVOLUTION

IN THE TWENTIETH CENTURY

JAMES AND GRACE LEE BOGGS

www.boggscenter.org/bookstore

Dear Friends of the James and Grace Lee Boggs Center

Jimmy and Grace

3061 Field St.

Detroit, Michigan, 48214

(313) 923-0797

 

 

Dear Friends of the James and Grace Lee Boggs Center,

 

We are writing to ask for your support during one of the most dangerous and turbulent times in recent memory. Internationally we are witnessing increasing brutality in defense of empire. The same disregard for life is a common experience everywhere in our own country.

At the same time, we know this violence cannot defeat the long push by human beings to create a more just, sustainable world.

Many of us know another world is possible because we see glimpses of it as people care for children, protect refugees, stand up to state violence and develop new ways of sharing and caring for one another and our planet.

We also know another world has never been more urgently needed.

For the past several years the Boggs Center has nurtured this new world’s emergence. From urban gardens to new ideas on education, we have fostered places and spaces that remind us of our capacity to create new centers of peace and power in the midst of a dying culture. Today, we recognize that we must move from emergence to convergence, connecting and deepening our abilities to advance toward a more just, sustainable future.

Over this past year we have emphasized creating tangible images of the future. Birwood House and Feedom Freedom Growers are vivid examples of efforts to create new community bonds.

The Center itself has hosted more than 30 tours and nearly 100 conversations, with well over 5,000 people moving through our doors. We have been humbled by the many visitors who have been strongly influenced by and even had their lives changed by the film American Revolutionary: The Evolution of Grace Lee Boggs, and the book The Next American Revolution: Sustainable Activist for the 21st Century. Members of the Boggs Center Board are writing about critical issues, engaging with community and university audiences, and developing independent programs fostering new ways of thinking about justice in our city. We continue to produce our weekly newsletter, Living for Change, sharing ideas and practices from Detroit, and are actively supporting Riverwise magazine as it enters its second year.

We recognize this moment demands more of us and are committed to strengthening our capacities. We are beginning a strategic planning process and are moving toward finding people who can assume responsibility for the Center as their daily work.

The physical space of the Center has benefited from a number of repairs. Our roof no longer leaks, our steps are now sturdy, and the fence is being restored to its original condition. Increasingly the Center is a hub for activists seeking to think in bold news ways about this moment and our responsibilities to create the next American revolution.

We need your support to continue expanding our work, carrying our charge from Grace and James Boggs to advance our humanity. Please consider supporting us over this next year. For current supporters, we ask you to consider becoming a monthly sustainer by clicking the DONATE button at the top of our home page.

Send checks to:

The James and Grace Lee Boggs Center

3061 Field St. Detroit, MI 48214

313-923-0797

TAX ID: 38-3267875

In love and struggle,

The Boggs Board

Boggs Center Living for Change News Letter – June 11th 32018

 

June 11th, 2018

grace and jimmy
boggscenterlogo


 

bb

Black Bottom Archives, in partnership with MoGo is putting on a Pedal to Porch event for the area of Black Bottom. The purpose of this email is to provide information on our upcoming stakeholder meeting.

 

Check out the information below and let me know if you’re interested in getting involved! If you’re not able to take on a leadership role, we would still love to have you at our stakeholder’s meeting at Trinosophes (1464 Gratiot Ave)
June 11th from 5pm – 7pm. 

 

What is Pedal to Porch? 

Pedal to Porch is a neighborhood bike ride that includes stops along a route where residents use their front porch as a stage to tell their story. To give you a sense of what it looks like, check out the promo video: https://youtu.be/tQIINIk6mwM. The impact of Black Bottom’s displacement and destruction requires us to get creative about where and how former Black Bottom residents share their stories.

 

What’s a stakeholder meeting?

We are gathering family members, former residents, and community leaders to a stakeholder meeting to discuss the project more in depth, go over the timeline, confirm leadership roles, and set project goals. Even if you are not able to take on a leadership role, please plan to attend this meeting. We want as many folks possible who have familial and direct connections to Black Bottom to be present to help shape this event.

 

We will meet at Trinosophes (1464 Gratiot Ave) on June 11th from 5pm – 7pm.

 

Thinking for Ourselves
Shea Howell
Majority-Black Detroit Matters

There is a new sign about town sparking a lot of controversy. In bold white letters on a black background it proclaims “Majority-Black Detroit Matters.” For some this simple statement captures the growing concern that we are not only becoming two Detroits, but increasingly a Detroit dominated by and for white elites.

Much of the power structure dismisses these concerns about the white invasion of our city as paranoia. The current administration and their corporate supporters proclaim the increasingly whiter, wealthier population growth as the only path for development. A large part of the Detroit “Come Back” is the coming back into the city of people of white suburbanites.

“Majority-Black Detroit Matters” interrupts this thinking. It forces us to ask what kind of development matters? At whose expense? For whose benefit? For what reasons?

Such questioning about the direction of our city is essential. Detroit has the opportunity to demonstrate to ourselves and the country that it is possible to create entirely new ways of living in urban areas. We have the potential of being a self sufficient city, reflecting new relationships with one another and with the earth that sustains us.

Signs of this new kind of urban life are everywhere in the neighborhoods. Urban gardens flourish to feed neighbors, elders open garages to share skills and develop art with children, storytellers find bicycles to roam neighborhoods and evoke memory and enduring values. Creativity and critical thinking abound.

Most of this energy is unseen and undocumented by mainstream media, but increasingly people are coming to understand that these ways of surviving and thriving at the neighborhood level hold the best hope for our future.
mh
With this new energy comes a resurgence of African American political power. And that is what the corporate power structure finds so threatening in the statement Majority-Black Detroit Matters.

In the spring of 1966 James Boggs published, “The City is the Black Man’s Land” in Monthly Review. He said:

“Population experts predict that by 1970 Afro-Americans will constitute the majority in fifty of the nation’s largest cities. In Washington, D.C., and Newark, N.J., Afro-Americans are already a majority. In Detroit, Baltimore, Cleveland, and St. Louis they are one-third or more of the population and in a number of others-Chicago, Philadelphia, Cincinnati, Indianapolis, Oakland they constitute well over one-fourth.”
James Boggs went on to say these changes mean a new form of Black power. He wrote:
“In accordance with the general philosophy of majority rule and the specific American tradition of ethnic groupings (Irish, Polish, Italian) migrating en masse to the big cities and then taking over the leadership of municipal government, black Americans are next in line. Each previous ethnic grouping achieved first-class citizenship chiefly because its leaders became the cities’ leaders, but racism is so deeply imbedded in the American psyche from top to bottom, and from Right to Left, that it cannot even entertain the idea of black political power in the cities. The white power structure, which includes organized labor, resorts to every conceivable strategy to keep itself in power and the black man out: urban renewal or Negro removal; reorganization of local government on a metropolitan area basis; population (birth) control. Meanwhile, since their “taxation without representation” is so flagrant, safe Negroes are appointed to administrative posts or hand-picked to run for elective office.”
Over the next 40 years that white power structure struggled to reassert its political power in the urban centers of this land. By 2010 only 19 cities had majority black populations, and most of them are experiencing intense efforts at redevelopment. Detroit is the number one majority city, followed by Jackson, Mississippi.

The loss of African American political power in urban areas is no accident. The policies and processes to reassert white political power have been well documented.

We welcome Majority-Black Detroit Matters. It is a step in opening a critical conversation for all of us.
unnamed

 

majority
What Does it Mean to Live? Notes from the Zapatistas’ First International Gathering of Politics, Art, Sport, and Culture for Women in Struggle

muj

Letter to the Activist Community: Thoughts on Ableism
gwi-seok (Peggy Kwisuk Hong)

 

Over the past year or so, I have been Baba Baxter Jones’s live-in caregiver, and have also had the privilege of being present as his friend, engaging in many in-depth conversations about activism, ableism, and much more. I’m writing this letter to share some of what I have learned, and hope it can be useful to y’all.

 

I was born in 1963 and have been an activist and organizer since the 1980s, working on campaigns to end wars, support women, dismantle racism, and much more. I moved to Detroit in 2013 from Milwaukee, WI, largely to be near Mama Grace Lee Boggs, and to join her caregiving team.

 

However, not until this past year did I really begin to understand and confront the depth of my ableism (bias against people who are differently-abled). Similar to my feminist and racial awakenings in my 20s and 30s, recognizing my inner ableist has been extremely uncomfortable and disconcerting, and, to be honest, I have fought it every step of the way. The very same way a racist person clings tightly to their prejudices, I clung tightly to my ableist way of seeing things.

 

It took 6 months of living day in and day out with Baba Baxter for me to begin recognizing how much I was imposing my ableist standards on him. For these first months, I constantly argued with him about why he did things the way he did. After all, I raised 3 kids, was married for 26 years, and ran households and organizations. I knew how to do things. Why did he want things done differently? Why couldn’t he see the logic and sense and efficiency of my methods, and comply?

 

What I failed to do was fully understand his experience as a Black man living with severe disabilities.

 

It took me months to understand the depth of his vulnerabilities and disabilities. Baba Baxter comes across as a robust, outspoken social justice warrior. He IS that person, but there is another side to him that he doesn’t indulge frequently, publicly nor privately, as a PSWD (person surviving with disabilities).

 

Baba lives with chronic pain, resulting from his 2005 car accident, and subsequent injuries since then. He doesn’t like to talk about his pain, because he says it makes it worse to focus on it. However, since I have been caring for him, I have been insisting that he tell me, so that I can take measures to help him alleviate the pain. Sometimes the pain is so bad he cannot get out of bed. He avoids taking pain meds because he hates the side effects, but is occasionally forced to. The chronic pain, which includes frequent headaches, prevents Baba from being as active as he would like to be, and can be preoccupying to the point that he cannot check anything off his to-do list. “Simple” things like returning phone calls sometimes cannot be completed. Disabilities can range from mental to physical, temporary or permanent, or severe or mild. Like others with chronic pain, he has good days and bad days, cannot predict what his condition will be, and must adjust daily.

 

Baba Baxter also is a survivor of Traumatic Brain Injury (TBI). Even though he seems cognitively capable in many ways, there are gaps that show up regularly. He has been diagnosed with early onset dementia, and he has short term memory issues. He also can become quite frustrated, irritable, and confused, and has lost some of the coping skills he used to have before his injuries.

 

For these reasons, expecting Baba Baxter to do what able-bodied folks take for granted, like keep track of several calendars, keep up with emails and texts, return phone calls, meet deadlines, and other organizing tasks, without assistance, is unrealistic. Baba’s POV as a disabled person is invaluable and absolutely necessary to the community, but to ask him to function independently instead of INTERdependently is ableist and unreasonable.

 

In this day and age, we are rightly expected to ask for what we need. Baba Baxter is very experienced at asking for accommodations, but it becomes extremely tiresome, and sometimes he simply does not have the energy. It’s the same way POC get fed up trying to educate white people. Baba gets tired of painting himself as a “victim” and talking about what he has difficulty doing and what he needs, only to experience the same responses over and over. He gets frustrated because people apply ableist standards, about how and when things should get done, and fail to adapt plans to make accessibility a priority.

 

Furthermore, there’s a way in which we consciously or unconsciously attack PSWD, even in our movement spaces. Just the way the Nazis found PSWD threatening to society, we feel irritated by the presence, participation, and inclusion of PSWD. The accommodations they need are cumbersome, and their struggles come across as shortcomings, that resemble incompetence, weakness, inferiority, selfishness, or laziness. We have been trained in the culture and language of “equal rights” without necessarily being steeped in building equity. We don’t want to give someone extra help, and actually we could use some ourselves. In a culture that emphasizes INdependence instead of healthy INTERdependence, it makes us wriggle to see someone who is “needy.”

 

Sometimes we regard Baba Baxter as a thorn in our sides, because he’s always challenging us to do better, and be more inclusive, accommodating, and accessible. It’s human to react with defensiveness when we’re asked to go beyond what we perceive as reasonable, or what we’re used to. Sometimes in such situations, Baba Baxter ends up being a target of conscious or unconscious antagonism and hostility. When we antagonize PSWD, we deflect attention from a lack of accommodations to victim-blaming. Instead of taking responsibility for adapting conditions for greater accessibility, we may want to blame PSWD, for creating difficulties themselves.

 

I ask everyone receiving this to read this with an open mind and heart to uncover your inner ableist (no one in the world is exempt, including PSWD themselves), and be utterly honest about the range of feelings you experience in the presence of PSWD, and how your actions are shaped by these feelings. This is NOT to shame nor blame, but to help us understand how ableism works, so that we can dismantle it together.

 

I am aware that in Detroit, we have heard some of Baba Baxter’s requests many, many times, and some of us have become inured to them. Sometimes Baba Baxter’s requests are regarded as bothersome, or too much to ask, too difficult to fulfill. I understand this completely, and often feel overwhelmed myself. Yet, I have come to realize that Baba’s requests are not unreasonable; it’s the way our society and systems are set up that are unreasonable. For instance, it’s not at all unreasonable to request accessible transportation. Yet, the ableist society we live in makes it extremely difficult and costly to arrange this. Why do we allow bus and van companies to charge more money for accessible vehicles? If demand continually exceeds supply, shouldn’t transportation companies purchase more accessible vans? Aren’t these ableist policies? As activists, we must be the change we wish to see in the world. If we do not demand transportation for all, who will?

 

Creating an anti-ableist society requires creating a new culture of inclusion. To wait for PSWD to come forward and demand accommodations before we take the trouble to arrange it, is an ableist practice. That’s like a university saying, “We will create a Black Studies Department only when we have enough Black students who are interested.” No, the university should create the Black Studies Department anyway, because it’s the right thing to do, and very likely, will eventually attract the Black students to support it. Instead of saying, “we will have ASL interpreters if hearing-impaired attenders pre-register,” we should have ASL regardless, because it’s the right thing to do in creating a culture of inclusion. If our organizations provide accommodations, it sends the signal to PSWD that they are welcome. Why do so few people in wheelchairs show up at rallies, demonstrations, and direct actions? It’s not because they are disinterested. It’s because they don’t feel welcome, supported, or included. It may not have even occurred to them that they could come. Baba Baxter keeps showing up only because he is a born fighter, too stubborn to be deterred.

 

All of this is to say that I believe ableism is the deepest and most difficult to uproot of the “–isms,” because it addresses our most basic issues of survival and dependency regarding life and death. Being with Baba Baxter means confronting our own fears of dependency, pain, and disability. If we are lucky enough to live long lives, we will all face some level of disability. Officially 20% of us in the USA are disabled, but I believe this is a low estimate, due to our ableist shame that prevents us from admitting we have a disability, which could include mental illness, chronic illness, and more. If we can come to terms with our own disabililties, we can begin to dismantle the inner ableist, become more welcoming of other PSWD, and demand the accommodations that we each need and deserve.

 

I hope this gives y’all some food for thought. Ultimately, this letter is not about Baba Baxter, but about all PSWD, and making our movements stronger for all. I offer this in love and struggle,

 

gwi-seok

(Peggy Kwisuk Hong)

 

PS here are some excellent resources for recognizing and dismantling ableism:
http://www.truth-out.org/opinion/item/44526-to-survive-the-trumpocalypse-we-need-wild-disability-justice-dreams

 

http://sinsinvalid.org/blog/disability-justice-a-working-draft-by-patty-berne

 

https://amc2018.sched.com/event/Es8t/piss-on-pity-radically-uprooting-the-culture-of-ableism

 

https://everydayfeminism.com/2018/04/event-inaccessibility/
Craving Self-Care?

Join author Naomi Ortiz for a reading and conversation
Source Booksellers in Detroit

June 20th
6pm

ortiz
THIS BOOK IS A GUIDE TO CREATE SELF-CARE PRACTICES FOR A NOURISHING AND JOYFUL LIFE.

Naomi Ortiz is a facilitator, writer, poet, and visual artist. She is a Disabled, Mestiza (Latina, Indigenous, White), raised in Latinx culture, living in the U.S./Mexico borderlands.

www.NaomiOrtiz.com
 

Boggs Center News Letter June 4, 2018

grace and jimmy
boggscenterlogo

freedom

 

Thinking for Ourselves
Shea Howell
Mackinac Gathering

The business and political elite gathered on Mackinac Island last week to determine ways that will advance their interests and solidify their political control. As reported, “Nearly 1,700 business leaders, politicians, and philanthropists headed to Mackinac Island to rub elbows, and discuss issues in the state ranging from education to transportation.

“Michigan’s political establishment decamps for this conference because they are drawn by the movers and shakers in the business world who come up here, and vice versa — the business people come up because there is easy access to Michigan’s political class.”

Each year the Detroit Regional Chamber of Commerce, which sponsors the gathering, organizes panels and speakers around themes, or “pillars.” It is obvious that the rejection by Amazon of the Dan Gilbert/Detroit bid to entice its new headquarters here formed the backdrop of the gathering. The pillars were “Is Michigan Prepared?”; the “Mobility Disruption, and “Trust,” restoring confidence in government, news media and business. Transportation and education dominated the discussions.

Over the years these gatherings have been incubators for state level initiatives. This year is no exception. We should all be concerned about the intentions signaled by conference goers to continue to meddle in affairs where they are ill equipped to make decisions. Yet, with an astonishing combination of ignorance and arrogance, the conference provides a glimpse of the collective agenda to continue efforts to “privatize” public goods.

The disaster of our public education system is perhaps the clearest example. The head of the Chamber of Commerce, Sandy Baruah, said, “I think education has been one of those issues that we’ve been talking up on the island in one form or another for years now,” We always talk about it but we haven’t been able to solve it, and so that’s a continuing frustration for us.”

Mackinac gatherings have provided the backdrop for the development of schools of choice; efforts to use public money to finance private, often religious schools; the establishment of emergency management; standardized assaultive and abusive testing; increased police presence in schools; assaults on teachers unions; efforts to charge parents for children’s misbehavior; removal of social supports; resisting anti-bullying efforts because they included LGBTQ concerns; extension of time required in school; and eroding qualifications for teachers. These are just a few of the ideas floated on the island over the years. Many have become laws creating the some of the worst, most destructive and abusive school practices in the country.

Baruah assures us there is no end in sight to this commitment to the destruction of public education.

In part these destructive policies are nothing more than the enactment of neoliberal, austerity politics aimed at turning all public responsibilities into private profit centers. The Mackinac gathering is simply the place where people reassure one another that they are committed to “business as usual,” and making Michigan ever more business friendly.

But these policies do not emerge by accident. The Republican dominated legislature, governor and court system reflect the long standing influence of frequent island visitors such as right wing ideologue Betsy DeVos and family.

Last fall the Republican party gathered to celebrate their hold on state and national government, a government which right wing money like that of the DeVos crew helped establish.

The DeVos family has made at least $82 million in political contributions nationally, as much as $58 million of those dollars spent in Michigan — with $14 million in the last two years alone.

As Free Press writer Nancy Kaffer observed, “In Michigan, it’s difficult to find a significant state-level policy change the DeVos family hasn’t backed: right-to-work, pension reform, unfettered school choice.”

The conference may be over, but the consequences linger. They remind us of the urgent, persistent work ahead to create more human, caring, and creative ways of living.

Rojava, a Socialist-Feminist Bastion in Syria, is Under Siege

Join Sweet Water Foundation for the First Annual Juneteenth Celebration at the Perry Ave Commons to create, build, and celebrate freedom and community. Experience the richness of the Commons with Arts & Crafts, Music, Dance, Cooking Demonstrations, Food, Family, and Fun! The celebration will also feature SWF’s first farmers’ market of the season.

Breathe Free Detroit – June 2018 Updates

Please join us for the next
Breathe Free Detroit Community Meeting:

Wednesday, June 27, 2018
6:00 – 7:30 PM
Cass Corridor Commons, 4605 Cass Avenue
D. Blair Theatre (enter through red door at rear of building)
The meeting will include:
updates, including the release of our incinerator report and meetings with City officials
planning for fun summer Breathe Free Detroit activities!
discussion about what closing the incinerator means for our community
Bring a snack to share if you can, but just come!

The 12th Consecutive Annual Backpack Giveaway and Neighborhood Festival on August 4, 2018 is more than an event; it’s a celebration of Love, Hope and Self-Determination. We go extra hard because our people deserve an extra kind of love! We have been able to impact thousands of lives by giving a damn, and with the support of the people from different walks of life. Donations will go to support the following: 1) Backpacks, 2) School supplies , 3) Food (hot meal provided to each attendee as well as hot dogs and snacks all day long) 3) Children’s activities (bounce houses, games, art projects, face painting etc), 4) Live performances, 5) Water supply, 6) Prizes , 7) Portable stage , 8) Porta John, 9) Preparing the site for the event, 10) Dj & Sound system, 11) Photographer…