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A review by yellowcloudintrousers
An Abolitionist's Handbook: 12 Steps to Changing Yourself and the World by Patrisse Cullors
a realization that through all the concepts of punishment, and all the stated logic of incarceration, we have been unable to address what seems fundamentally most important when something goes wrong: healing, repair and transformation.
We need policies that allow for transformation. We need communities to have the opportunity to support their citizens, to create the family structures that work for their people.
Abolition calls on us not only to destabilize, deconstruct, and demolish oppressive systems, institutions, and practices, but also to repair histories of harm across the board. Our task is not only to abolish prisons, policing, and militarization, which are wielded in the name of “public safety” and “national security.” We must also demand reparations and incorporate reparative justice into our vision for society and community building in the twenty-first century. Reparations campaigns encompass a wide array of demands. Most commonly, reparations in our contemporary movements are justified by the historical pains and damage caused by European settler colonialism and are proposed in the form of demands for financial restitution, land redistribution, political self-determination, culturally relevant education programs, language recuperation, and the right to return.
p. 57
I wanted my community to have access to beauty and food and adequate public education. I wanted to know that we were not going to just survive but that my community would thrive. Wanting the very bare minimum to exist on this planet should not even be called imagining.
She noticed that oftentimes people could readily diagnose, analyze and tell a whole history about the problems in our society —but rarely could they envision the world beyond the pain of injustice. Even more alarming, she observed that the well-meaning people in the room were quick to separate themselves from the “bad people” and place all blame on the “other” without taking our human interconnectedness into consideration.
radical imagination, dreaming against fear
Forgiveness is rooted in the idea that we value each other and we are committed to each other’s growth, healing and transformation. Forgiveness provides a pathway toward self-reflexiveness. When we persist in forgiveness we open up the space for the healing of our past and the healing of our future.
Those who seek to work in the world of abolition likely come from a world designed to numb feelings.
Sometimes abuse and harm are done unintentionally, but whether we cause harm intentionally or unintentionally, it is our work to interrupt that pattern for the sake of healing and liberation. As a part of developing abolitionist spaces, collectives and institutions, we have to be careful to not enact the same harm and abuse we have been living and breathing in. That is why it is important that when we are creating new spaces, they are built as abolitionist spaces.
It is critical that when harm happens, we examine the root systems of harm in the life of the harm doer.
by Mariame Kaba and Shira Hassan called Fumbling Towards Repair
octavia butler, alicia garza
Ida bell wells
We need policies that allow for transformation. We need communities to have the opportunity to support their citizens, to create the family structures that work for their people.
Abolition calls on us not only to destabilize, deconstruct, and demolish oppressive systems, institutions, and practices, but also to repair histories of harm across the board. Our task is not only to abolish prisons, policing, and militarization, which are wielded in the name of “public safety” and “national security.” We must also demand reparations and incorporate reparative justice into our vision for society and community building in the twenty-first century. Reparations campaigns encompass a wide array of demands. Most commonly, reparations in our contemporary movements are justified by the historical pains and damage caused by European settler colonialism and are proposed in the form of demands for financial restitution, land redistribution, political self-determination, culturally relevant education programs, language recuperation, and the right to return.
p. 57
I wanted my community to have access to beauty and food and adequate public education. I wanted to know that we were not going to just survive but that my community would thrive. Wanting the very bare minimum to exist on this planet should not even be called imagining.
She noticed that oftentimes people could readily diagnose, analyze and tell a whole history about the problems in our society —but rarely could they envision the world beyond the pain of injustice. Even more alarming, she observed that the well-meaning people in the room were quick to separate themselves from the “bad people” and place all blame on the “other” without taking our human interconnectedness into consideration.
radical imagination, dreaming against fear
Forgiveness is rooted in the idea that we value each other and we are committed to each other’s growth, healing and transformation. Forgiveness provides a pathway toward self-reflexiveness. When we persist in forgiveness we open up the space for the healing of our past and the healing of our future.
Those who seek to work in the world of abolition likely come from a world designed to numb feelings.
Sometimes abuse and harm are done unintentionally, but whether we cause harm intentionally or unintentionally, it is our work to interrupt that pattern for the sake of healing and liberation. As a part of developing abolitionist spaces, collectives and institutions, we have to be careful to not enact the same harm and abuse we have been living and breathing in. That is why it is important that when we are creating new spaces, they are built as abolitionist spaces.
It is critical that when harm happens, we examine the root systems of harm in the life of the harm doer.
by Mariame Kaba and Shira Hassan called Fumbling Towards Repair
octavia butler, alicia garza
Ida bell wells