Why I’m Vegan: Normalizing Plant-Based Options

Traveling can present real challenges for eating vegan. Recently, though, I’ve been encouraged by several kind and curious interactions. Here are three scenes to illustrate:

Scene 1: When ordering off-menu at a local café, the café owner says, “You know, we should really have more vegan options. I’ll work on that.”

Scene 2: When placing an order with modifications, the waiter asks me to explain: “What’s vegan?”

Scene 3: When visiting a chain restaurant, the waiter reveals she’s also vegan, and she uses my modified order to talk with the manager about their menu, something she’d been wanting to do but was waiting for a customer to provide the rhetorical exigence.

These scenes depict some of the ways that when traveling and eating out, I inadvertently signal the importance of offering plant-based options. Such foods are linked with histories, cultural practices, and religious observances. For many people, myself included, eating vegan is an everyday spiritual practice, and recognizing it as such helps us move away from the language of “accommodations” and toward the necessity of offering food that works for everyone.

By simply asking for soy or almond milk, I hope to contribute to the normalizing of plant-based options. In turn, normalizing can help us rethink inherited and typified ways of doing things, or “business as usual.” Instead of keeping things the way they are, we can ask what is just and equitable for all people. We can ask:

What does it mean when food options work for some, but not all, community members?

Truly, food offerings indicate who belongs and who doesn’t. In workplaces or at conferences, for instance, when halal, kosher, vegetarian, and other dietary practices are not observed, then Muslims, Jews, Hindus, and others are marginalized. Alternately, if meeting organizers offer and label food for a wide-reaching population, then community membership can also be conceived as wide-reaching.

Too often we think of food as “only food,” but food is socially constructed in relation to religion and other organizing social systems. When I ask for vegan + gluten-free options, I see myself de-marginalizing, normalizing, and working to make central foods that can be eaten by people with varied backgrounds, varied food sensitivities, and varied histories with food.

There’s potential within each interaction around food, as food can connect and deepen relations, just as it can fracture or reveal fissures within communities. So, one of the many reasons I’m vegan is that there’s power in everyday conversations and the everyday act of asking for vegan food.


This post is written by
Beth Godbee for Heart-Head-Hands.com. Feel free to check out other posts in the series “why I’m vegan” or vegan + gluten-free recipes. Please also consider following the blog via email. Thanks!

 

Reframing “Independence Day” as a Day for Truth-Telling and Committing to Justice

I really struggle with July 4th. It’s a holiday that presumes to celebrate “freedom,” but freedom for whom? By what means? Under what circumstances?

It’s a holiday that celebrates myths like meritocracy and “the American Dream,” while keeping hidden systemic racism and other ongoing oppression.

It’s a holiday that normalizes narratives and displays of patriotism, which underlie white nationalism, tribalism, and the logics of “we” versus “them.” The “we” must be “better than” or “the best,” even when assertions that the United States is “the best country in the world” are wrong, as Shaun King documented this week. Still, such assertions persist, especially around this holiday.

This year, the 4th of July left me feeling a physical pain (tightening and nausea) in my stomach. Pain at the many falsehoods. Pain at presumptions that this holiday is celebratory. Pain at attempting to go-about-the-day-as-usual when there’s no avoiding the systemic racism underlying all the red-white-and-blue attire, explosions of firecrackers both day and night, closure of public places in commemoration, and other patriotic displays.

So, I allowed myself to feel the pain, to grieve, and to seek sources for reframing this holiday and my experience of it.

I found initial relief through truth-telling—with deep appreciation to the blog “What’s the Meaning of the 4th of July to Marginalized People?” and the video “No Country for Me”:

I found inspiration through seeing friends reframe “independence day” as “interdependence day,” shifting the focus from colonialism and individualism toward a relational worldview.

I found a vision of a what Native Independence Day might look like, a vision of righting wrongs, redressing harm, and enacting equity and justice. Such a vision involves making visible the histories of genocide, human rights abuses, slavery, and oppression in the United States. It also involves acting with response-ability (as in the ability to respond)—moving from truth-telling and remembering to repairing and healing. It involves acting on what the truth compels.

If we in the United States want an annual celebration of freedom, then I’d ask that we wrestle with hard questions about whose freedom matters and why. How freedom can be achieved for all. What response-abilities are needed for collective, shared freedom.

Truly, liberation involves knowledge of the past, reckoning with the good and bad, and willingness to make right. It involves seeing one’s “freedom” in relation with others. How can one person be free when others still aren’t? Appreciating Nelson Mandela’s wisdom: “For to be free is not merely to cast off one’s chains, but to live in a way that respects and enhances the freedom of others.”

We have a looooooooooooooong way to go toward freedom. A long, long way, which is why I can’t celebrate the 4th of July. It’s not a celebratory holiday, though perhaps it could be a day for truth-telling and re-committing to justice. A day for valuing interdependence and everyday practices on the long haul toward justice.

I’m appreciative that this year my body reminded me through stomach pains that I can’t go about the day (or any day) as though it’s business as usual. For the usual is unjust. May I choose to tread another path, a path toward justice.

Swinging from Sweet to Sour

A roller coaster of emotions. This isn’t a new experience for me, but one that’s becoming an every-day, every-week norm. I swing from moments of real hope and sweetness to moments of real hate and sourness. This roller coaster can motivate resistance, and it can send me back into the cave to confront both personal and collective shadows.

Here’s what these swings look like.

In the past few days, I’ve witnessed the acquittal of the Minnesota officer who killed Philando Castile and the layers of this miscarriage of justice. In the midst of deep discouragement, I revisit Awesomely Luvvie’s “The Stages of What Happens When There’s Injustice Against Black People” and feel awesomely encouraged by powerful photos of Juneteenth celebrations.

In similar fashion, I find myself deeply grateful when visiting Sanctuary Vegan Café in Knoxville, Tennessee, and seeing this “inclusive restroom sign”:

This sign and the spirit of this café seem to represent the intersectional, ecofeminist approach to veganism that I’ve been thinking and writing about, especially in the past week. Within a political climate that dehumanizes people to the point of making people illegal, it feels significant to see this visible affirmation of trans rights.

This sweetness then turns to sour as I am newly confronted by the cost of racism in Milwaukee, the most segregated city in the United States. I live downtown—in a problematically gentrified and expensive area—and I’m moving only 3 blocks away. This move takes me from east of the river (an area historically white) to west of the river (historically black). When my partner calls to update our auto insurance, we learn it’s going to be $10 more per month, which represents almost a 50% increase from $23 to $33. When pressed for an explanation, the insurance agent says “location is the only factor.” The location is still downtown, still in this area that necessitates class privilege to afford the rent, and still predominantly white. From what we can see, historical racial divisions are the defining features of “location.”

There’s lots written about the costs of being poor and the costs of being a person of color experiencing the racial wealth divide. Similarly, it’s legally allowed and well-documented that people pay more for insurance based on who they are or where they live. Though none of this is new, it is grossly unfair. I see again first-hand the everyday cost—as in concrete, material cost—of being a person who’s devalued in the United States. It says volumes that my insurance was $23 (what I imagine to be much less than what many others pay) and that my privileged “locations” have been those not additionally taxed.

As a white woman with racial, class, and other privileges, I experience not the consistent experience of being beaten-down, but the ups and downs of the roller coaster. And so I experience the swing from upbeat, energetic moving energy into the visible sourness of systemic racism. A sour stench that lingers.

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I learned about the Philando Castile verdict in the bathroom pictured above. I went from a surge of hope, as I snapped that photo and stepped into that bathroom, to feeling flattened when looking at my phone.

And as I sat down to my computer, I had a similar slap, learning that a former Milwaukee officer was found not guilty in the shooting of Sylville Smith. In August, Smith’s death set off volatile protests, a city curfew, and arrests. The pain is real and raw, and my heart hurts thinking about families (like the Smith family) for whom the denial of life is not sour, but stolen. As in life stolen, money stolen, land stolen, history stolen, rights stolen, stories stolen.

So I write while facing not news, but injustice. And “injustice anywhere is a threat to justice everywhere.”

My desire for sweetness is not to run, look away, or deny the ever-present injustice. But it is to cultivate and share the motivation, resilience, healing, self-love, and community to carry on the work—the work for justice. And the work itself is so so sweet. The work is joy from connectedness, hope for the ought to be, and possibilities of summer solstice.

May the sweet bolster and sustain us, for the sour is all-too-real.

Why I’m Vegan: Ecofeminism

I’ve been holding myself up, preventing myself from writing about why I’m vegan and how central food is to my understanding of justice. I’ve been holding myself up because this writing feels especially important, like it needs to be good, and, therefore, is triggering my need to counter perfectionism.

I’ve also been holding myself up because it’s so damn hard to write about being vegan without re-inscribing notions of whiteness and privilege. Especially from my positionality as a privileged white woman. For example, check out the commentary “Here’s Why Black People Don’t Go Vegan” or the edited collection Sistah Vegan.

I’ve been holding myself up, too, because I want to amplify vegan voices of color and question how to put my voice in the mix. Vegans of color are explaining how meat is linked to white supremacy and an intersectional web of oppression. I’ve mentioned before the blogs Black Vegans Rock and The Sistah Vegan Project. If I could accomplish nothing else, I’d hope to send readers to these and other great resources.

Against this backdrop, I still want/need to explain why I’m vegan, and a sense of urgency is becoming clear. In just one week, I’ve had three different people ask me the familiar question: “Why are you vegan?” I’ve been invited to a vegan potluck, asked to provide vegan snacks for a campus event, and asked to support a student’s vegan activism. It’s clear I need to claim and explain why veganism means so much to me.

My first two answers to why I’m vegan—cookie dough and doing something small and sustained—are pieces of the larger puzzle. For this post, I’ll attempt to share a more philosophical piece: ecofeminism.

So, Why Am I Vegan?

Short answers include the following:

  • Veganism presents daily reminders for me to acknowledge and to counter violence in all its manifestations. It asks me to look at myself, my positioning, and how I’m relating (or not) with others.
  • Structures of oppression build on each other, and so I want to break down speciesism alongside and as part of racism, sexism, classism, heterosexism, ableism, ageism, sizeism, etc.
  • I want to affirm rights, including human rights, civil rights, linguistic and epistemic rights, and—yes, animal rights.
  • I value “all my relations,” including with animals and the earth, and I continue to learn the wisdom of interconnectedness through Malea Powell’s and others’ scholarship on indigenous epistemologies and relational worldviews.

These and other answers have emerged over decades of thinking about and reframing many relationships, including with what I eat and why. I’ve been vegan for more than three years, since December 2013. Before that, I’d been vegetarian since 2000. Though the transition from vegetarian to vegan was surprisingly smooth, I still end up at restaurants and in gatherings where options are scarce and where people look at me with tilted heads in total disbelief.

I’m frequently asked the question at the center of this series: “Why are you vegan?”

Related questions include:

  • Was is hard to give up ______ (fill in a popular food)?
  • How do you get enough ______ (fill in any vitamin, mineral, or protein)?
  • Aren’t you still doing harm by eating ______ (e.g., quinoa, grapes, almond milk)?
  • Aren’t you still killing plants?

As a recovering perfectionist, I recognize in these questions all-or-nothing thinking—or the idea that only a perfect/complete solution is a solution worth seeking.

In contrast, I believe we must invest in small and sustained actions—in whatever form they might take and however they might look.

Clearly, I was vegetarian long before vegan, and my reasons for being vegetarian are largely the same for being vegan. This is why I start with my “origin story” of learning about and wanting to strive toward ecofeminism.

Ecofeminism

Perhaps the trickiest and yet most true answer to why I’m vegan is that I believe in ecofeminism, which is a feminist belief in the equity and rights of all beings. I believe in countering all instances of exploitation, oppression, and injustice. And in affirming all forms of justice, including social, racial, gender, and economic justice. Relatedly, I see instances of injustice/justice as intimately woven together. To begin unweaving the tapestry, I take a thread that’s possible to pull. This thread is my relationship with food.

In one of my first women’s studies courses, I remember studying a pyramid like this one:

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This hierarchical structure places god over men, men over women, women over children, children over animals, and animals over the earth. It represents domination and helps with visualizing the interconnected nature of –isms. The closer to the god, the more godly, good, worthy, and worthwhile. The further from god, the more exploited, demeaned, undermined, and devalued.

The goal of ecofeminism, then, is flattening hierarchies. This means seeing all beings—god, men, women, children, animals, and the earth—as worthy and worthwhile, as all having innate value and rights. This means not prioritizing men over women or humans over animals, but asking tough and sticky ethical questions that imagine relations of equity and justice.

It was studying this pyramid and imagining flattened, interconnected relations that led me to become vegetarian while still in college. From this starting point, I have continued to learn, and the more I learn, the more I see the need for everyday practices—like eating vegan—that lead to more questioning, more learning, and more desire to make change.

Dismantling systems of oppression involves, I believe, dismantling the hierarchies that are both internalized and normalized. And dismantling this pyramid is about not only countering sexism, ageism, and speciesism, but also countering white supremacy, heteropatriarchy, capitalism, and other forms of oppression. This is similarly what intersectional veganism seeks to address.

Ecofeminism is why I embrace animal rights, while emphasizing and affirming human rights. People have historically been dehumanized by being associated with animals (e.g., “dogs” or “monkeys”). As a strategy to deny human, civil, linguistic, and other rights, the association of humans with animals assumes that animals are lesser-than and unworthy of having rights. If we affirm animals as beings who also have rights, then we can disrupt dehumanization and the related stripping of human rights. Black vegan feminist theorist Aph Ko has an AWESOME video about how animal oppression relates to human oppression.

There’s a LOT more I want to write about why I’m vegan, which is why this is just one post in an ongoing series. What I can say simply is that my commitments to feminism and racial justice relate to environmental justice and veganism. So, one answer—and the one that defines my origin story and shares my philosophy—is ecofeminism. I’m certainly on a path to live and learn more, and I look forward to following where this philosophy might lead.


This post is written by Beth Godbee for Heart-Head-Hands.com. Feel free to check out other posts in the series “why I’m vegan” or vegan + gluten-free recipes. Please also consider following the blog via email. Thanks!

Appreciating Rahawa Haile’s “Going It Alone” for the Hiking-Justice Connection

As someone interested in and impacted by the outdoors, hiking, human connection, harmful historical legacies, and ever-present white supremacy, I absolutely love and highly recommend Rahawa Haile’s article “Going It Alone”:

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Haile shares her experience through-hiking the Appalachian Trail as a queer black woman. Here are a few of my favorite lines:

  • “By the time I made it through Maryland, it was hard not to think of the Appalachian Trail as a 2,190-mile trek through Trump lawn signs.”
  • “Harriet Tubman is rarely celebrated as one of the most important outdoor figures in American ­history, despite traversing thousands of miles over the same mountains I walked this year.”
  • “There were days when the only thing that kept me going was knowing that each step was one toward progress, a boot to the granite face of white supremacy.”

In trying to figure out why this piece so deeply speaks to me, I realize how much I crave stories of hiking (like Amanda “Zuul” Jameson’s Brown Girl on the (P)CT and Garnette Cadogan’s “Walking While Black”) that challenge the assumptions of whiteness, walking as white activity, and the outdoors as white space.

I crave so deeply ways of re-seeing and relating differently with my childhood home in the Southern Appalachian Mountains. Haile names places where I’ve spent much time and where I’ll be visiting again this summer: the Smokies and Shenandoah, Roan Mountain and Gatlinburg. These are places I feel within my body, both in the sense of heart expansion and heart ache. These are places I’ve fled and yet still seek again. These are places with deep legacies of racial, colonial, and other traumas that underwrite contemporary white nationalism.

Haile gives voice to the struggle of craving the expansive mountains, the blue ridges, and the relationship with birds and bears, while confronting Confederate flags, Trump signs, and stores selling blackface soap.

Haile gives voice to the differential risks, to the differently embodied realities, and to the significantly different threats that she (a queer black woman) and I (a straight white woman) face when walking in the woods.

Haile also gives voice to the need to keep going, to keep walking, and to keep writing. To put one’s “boot to the granite face of white supremacy.” Haile reminds me to commit yet again my body, my words, and my actions toward justice.

So, how do I “make actionable” a commitment to racial justice, especially as a hiker?

I certainly don’t have a full answer, but the work includes:

  • Intrapersonal work: ongoing reflexivity and introspection, especially toward noticing more, disrupting biases, and changing my own limiting self-talk;
  • Interpersonal work: writing, teaching, and interacting—with others and often in relationship—to raise awareness and to make change; and
  • Institutional work: channeling time, talents, and financial resources into organizations like the Southern Poverty Law Center, Rethinking Schools, the YWCA, and America’s Black Holocaust Museum, which work for larger institutional change.

When I’m out on the trail, I’m engaged mostly in intrapersonal and interpersonal work—talking with myself, with hiking partners, and sometimes with others I meet along the trail. Part of why I love hiking is that it allows for long timespans that become more meditative, more contemplative as the body and the brain tire. I find that the more removed I am from my everyday habits and habitat, the more I can de-normalize damaging scripts that have become internalized. Like the meaning I find on my yoga mat, time on the trail is essential for healing, reorienting with gratitude, confronting my shadow self, and refueling my commitment to justice.

As I reflect on these components of making my commitment actionable, I’m thinking also about the ways my privileged positioning (e.g., as white, U.S.-born, cis-gender, able-bodied, economically secure) makes the trail a space of such possibility for me and for people who look, talk, and move like me. And this a reality—that outdoors spaces are made inaccessible and inhospitable for many people—makes the need for justice all-the-more urgent.

A case in point:

Last summer I had too little water at the trailhead for Big Schloss, a trail running a ridgeline between Virginia and West Virginia with outstanding views on clear days. My partner Jonathan and I thought there’d be water at the trailhead; yet, the well was dry. We asked others for water, and two white hikers returning to their cars emptied their bottles for us. I felt a sense of comradery with these other hikers, and I felt courage (surely from white privilege) in asking for help.

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I also was sure that if we couldn’t get water from fellow hikers, we couldn’t do this day hike (the closest gas station was miles away, so we’d spend our time driving instead of hiking). On the drive into Big Schloss, we’d passed many confederate flags (easily more than 10), and I couldn’t see myself knocking on any doors to ask for water. I remember feeling fairly vulnerable in this rural area.

And here’s what I want to remember and communicate more widely: my feeling of vulnerability arose from a trauma that’s shared, that’s part of the U.S. collective, yet is experienced so differently and with such potentially different consequences. As a white woman—especially when hiking in partnership with a white man—my concerns are primarily about emotional hurt. In contrast, hikers of color face the U.S. legacy of lynching (the hate crime of murder) that is part of America’s Black Holocaust that continues today through both microaggressions and macro-structures like unchecked police violence, the school-to-prison pipeline, the cycle of poverty, voter disenfranchisement, and many other institutional issues. Haile addresses how such legacies impact not only human interactions but also basic choices like how to protect one’s body from cold and wind and not be perceived as a threat/target of hate crimes.

My pain of traveling in the Appalachian Mountains, which are so in my blood, involves being re-traumatized with each confederate flag, each Trump sign, each park or trail name that celebrates “founding fathers” and other prominent figures who took part in the trans-Atlantic slave trade, forced Indian removal, colonization, genocide, and other atrocities. I think it’s important, though ever-painful, to take notice of such physical manifestations of ongoing dehumanization, especially as they show up in “the outdoors” or “the wilderness.”

Truly, all spaces are social constructed, so it’s important to keep asking: Whose stories do these spaces tell? Whose stories aren’t told? And why? What can be done toward recovery, retelling, and rewriting?

It’s important, too, to inquire into and take notice of the racialization of space and spatialization of race. As a white woman, this means asking about how my body works within spaces, especially along trails and the roadways that connect and supply trails.

Thank you Rahawa Haile for “Going It Alone”! This is an article I’m sure to come back to again and again. I so appreciate how it’s shaking up and shedding light on the connection between hiking and pursuing justice.

Answering the Call for Artistic Activism: Yes, I’m an Artist!

“Do you consider yourself a writer?”

I’ve been teaching for almost two decades, and throughout this time, I’ve routinely asked this question on the first and last days of the semester (and often in-between). I’ve found my own strong YES to the question, asserting: “I don’t just study writing. I write. I am a writer.” And I hope that students, colleagues, friends, and family will similarly see themselves as writers, as people who write (who do the embodied act of writing). I believe there’s power in claiming this identity, as writers are positioned to speak up and speak out.

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View of my writing activity.
Writing and the relationships built around writing have the potential for countering injustice and bringing about more equitable relations. As I have explored in my dissertation and subsequent publications, writing has the potential to challenge and transform power relations. It has the potential to clarify and make actionable commitments to social and racial justice.

But what about art?

Recently, I’ve been thinking about the relationship of writing to art, and I’ve been asking myself a twist on the familiar question, contemplating: “Do you consider yourself an artist?”

This question has been lingering since I wrote “It’s Time to Go to Work—Time to Write from the Heart, Head, and Hands” for the Assembly for Expanded Perspectives on Learning (AEPL):

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To read this post, visit <aeplblog.wordpress.com>.
In this post, I respond to Toni Morrison’s call for action, call for art in tough political times: “This is precisely the time when artists go to work.”

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And I think: artists … Artists go to work.

Early in my life, I was quick to call myself an artist. I loved painting, drawing, sculpting, storytelling, and dancing. One of my earliest memories (around the age of three) involved being in big, big trouble for decorating the apartment door with crayons. Throughout elementary and middle school, I loved visual art, photography, calligraphy, and clogging classes. I put myself in charge of constantly changing seasonal decorations. I created my first books—a novel and scrapbook—in fourth grade. My mom found the owner of local bait and tackle shop to teach me crocheting one summer. I designed my first science fair projects to focus on art: understanding the color wheel and visualizing rock sediments with layers of colored sand. I submitted photographs to 4-H youth competitions. And I learned to bake, to make bracelets, and to write poetry. My memories of youth are full of creation. (Growing up rural East Tennessee pre-internet days, creation came naturally.)

Yet, somewhere along the way, I began to struggle with this self-definition, as I internalized a sense that only some people could be artists, and those people were ones who produced “great works” recognized by others. Though I still flirted with art and briefly considered minoring in visual art, I let go of the self-identification of “artist.” I considered friends—those who really studied and perfected their crafts—to be artists. I learned to hold the identity of “artist” at arm’s length—likely for the same reasons that many of my students hold the identity of “writer” as something “out there,” something that others can claim only after recognized achievement.

Today I’m wondering if my reluctance to claim “artist” might be another form of playing small. Might this be another form of internalized inferiority, especially since my art was often feminized and I’d learned not to associate myself too closely with the feminine? If so, might claiming the identify of “artist” be another way to embrace feminine energy and feminist activism?

Recognizing the need for encouragement, I’ve started speaking to myself as I do when mentoring students, urging myself to claim the identity of artist. Since childhood, I have continued to create art—writing, storytelling, taking and editing photographs, designing cards, creating recipes, crocheting, and now blogging. I choose to believe the identity of “artist” is in the doing, just as I believe that one becomes a “writer” simply by writing.

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View of my artistic activity.
As further encouragement and a great synchronicity (or “god wink”), I’ve been listening to Elizabeth Gilbert’s Magic Lessons podcast, and this week’s queued episode was titled: “Who Gets to Decide Whether You’re a Legitimate Artist?” As you might imagine, the episode made the sort of argument I’m making here: it’s important to focus on the doing—the verb—of creating, making, writing, artist-ing.

So, if I embrace this identity—artist—and want to answer Morrison’s call “to go to work,” I can ask some new questions:

  • Where do I find inspiration, and how might I inspire others?
  • What needs to be said now, even if it’s been said before?
  • Whose voices need to be amplified, cited, credited, and made visible?
  • What am I called to create, and how might I listen to and hear the call more clearly?
  • How might creation help to imagine and enact visions of the “ought to be”?

I ask these questions on a day in which students and I have generated lists of the genres (types of writing) through which we “write for social justice.” We showed each other the work we’re engaged in and the possibilities that lie ahead. One student urged me to “blog about this class”; another suggested creative nonfiction; and still another encouraged me to keep working on my academic book project. This encouragement reminds me that students see me as a creator (a writer, researcher, and artist), even as I’m encouraging as them to step into and claim these roles—to become writers and artists for justice.

I also ask these questions on a day when a friend shares the article, “Finding Steady Ground: Strengthening Our Spirits to Resist and Thrive in These Times.” Of the seven behaviors outlined here for strengthening ourselves and taking strategic action, #5 pops out to me: “I will be aware of myself as one who creates.” How about this for an affirmation? For a reminder that art isn’t frivolous, but part of resilience and resistance?

As I create—as I write, teach, research, blog, and share my work with others—I must say, “I am an artist.” And as an artist, I encourage artistic activism. I hope you’ll join me. I hope you’ll claim the identities of writer, artist, and activist. I hope you’ll create and act in the world, countering passivity and taking up Morrison’s call.

Refueling with Feminists of Color

My last post shared blogs I love—blogs by feminists and womanists of color. I was motivated to write this post while working on a related one for the YWCA Southeast Wisconsin:

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Refueling with Feminists of Color” shares books, blogs, and events to refuel the activist fire or to get fired up. Especially at this time of ever-increasing violence (symbolic, cultural, structural, and direct violence), I seek ways to keep commitments alight, to keep visions burning brightly.

I find much inspiration among feminists and womanists of color—in the books highlighted in this post for the YWCA, in the blogs I read on a daily basis, and in the events that allow me to connect with and learn from others.

I’m also returning this week from a professional conference, the Conference on College Composition and Communication (CCCC). Powerful presentations reminded me, yet again, of how much I have to learn from feminist and womanist scholars, particularly women of color and indigenous women. Scholar-activists are enacting, modeling, and sharing with us (white folks, able-bodied folks, cis-gender folks—those of us who have much to learn) what it means to do feminism.

To do feminism as an act of love. To do feminism for racial and social justice. To do feminism toward humanizing, recognizing, and valuing all people. To do feminism that rewrites the world as it is and imagines the world as it “ought to be.”

At this moment (a moment when words feel far away and hard to find), I say simply: thank you!

Thank you to the many feminists and womanists of color who teach through words, through actions, and through lives on fire. Thank you for sharing fuel for the fire. And I commit again—today and as a daily practice—to listening, learning, and striving to live a life for justice.