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Activism Quotes

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Activism Quotes

“I have grown tired of the notion of an ally. I prefer the language of an “accomplice.” An ally loves you from a distance. An accomplice loves you up close. We need allies to make the transition to accomplices. An ally is someone who has unpacked her personal privilege but hasn’t yet made the link to institutional issues and is not willing to risk anything besides her mental comfort. An accomplice rolls up her sleeves and engages in the work that is beyond her. She’ll march in the streets, yes. But an accomplice also faces her own participation in whiteness, acknowledges it, and then looks beyond that personal acknowledgment to identify how her awareness can be applied to changing the systems and mindsets that prop up the system.”

“Immersion in the ugliness of injustice, in the hope of change, seems preferable to turning away. . . . there is a reward for courage and determination in the face of helplessness and suffering: Walking into pain in the hope of bringing change moves a person from helplessness and despair to empowered activism”

“Unlike Americans, who value egalitarian relationships, the Chinese recognize the hierarchical nature of relationships that have uneven power dynamics. Since it is easy for those with power to become paternalistic or patronizing when they serve others, we must learn Christ's humility and self-emptying. As we fill our different roles, we need to fulfill our responsibilities with love and a humbleness to serve. This Chinese understanding of humility serves as a helpful counterbalance to American approaches to urban ministry and development. As guests in any community, we need to approach our neighbors empty of expectations and plans. Instead, we must become reliant on the people of peace whom God sends out. When doing ministry, our joy and strength cannot be based on our own success or power. We receive these gifts only when being guests of the King and recognizing our limitations while in exile.”

“I have often wondered how empathetic women have the courage to repeatedly expose themselves to trauma—entering animal labs, factory farms, and slaughterhouses to witness and record insidious treatment of nonhuman animals—while maintaining a semblance of emotional and psychological equilibrium. Authors in this anthology provide an answer: empathic people face misery head-on, not only to bring about much-needed change but as a means of coping. In a world where unconscionable violence and pervasive injustices are the norm, they have come to see activism as the lesser of two miseries. These women have found that their only hope for peace of mind is to walk straight into that pervasive misery and work for change”

“Authors in this anthology who are working on behalf of social justice immerse themselves in the horrors of oppression—they know what is going on, help those who are suffering, and inform the larger community. For the women whose essays are included in this anthology, immersion in the ugliness of injustice, in the hope of change, seems preferable to turning away. . . . there is a reward for courage and determination in the face of helplessness and suffering: Walking into pain in the hope of bringing change moves a person from helplessness and despair to empowered activism.”

“We cannot end just one form of oppression, so we need to be on board with other activists. If we are not, we doom social justice activists to perpetually pulling up the innumerable shoots that spring from the very deep roots of oppression. Furthermore, inability to see one’s own privilege and ignorance of the struggles that others face (in a homophobic, racist, ageist, ableist, sexist society) are major impediments to social justice activism. Those who are privileged must give way so that others can take the lead, bringing new social justice concerns and methods to the activist’s table.”

“In April 2001, a student group called the Progressive Student Labor Movement took over the offices of the university’s president, demanding a living wage for Harvard janitors and food workers. That spring, a daily diversion on the way to class was to see which national figure—Cornel West or Ted Kennedy one day, John Kerry or Robert Reich another—had turned up in the Yard to encourage the protesters. Striding past the protesters and the politicians addressing them, on my way to a “Pizza and Politics” session with a journalist like Matt Bai or a governor like Howard Dean, I did not guess that the students poised to have the greatest near-term impact were not the social justice warriors at the protests […] but a few mostly apolitical geeks who were quietly at work in Kirkland House”

“Many social justice activists--many feminists--continue to work against one form of oppression while feeding the flames of another, without noticing that the blow torch behind the flames must be tuned off before we can have any hope of putting out the resultant fires.”

“The U.S. system of justice contains laws whereby nonhuman animals have no legal standing, but are defined as “property,” as wives and enslaved Africans once were. Other animals (including mice, rats, and birds) are excluded from the legal definition of “animal” in the U.S., thereby denying these individuals whatever slight protection might be provided by U.S. animal welfare laws, and allowing science to use these sentient beings in any way researchers see fit, without fear of legal sanction. Other speciesist laws prevent animal advocates from using free speech on behalf of hunted animals, while protecting right-to-life advocates who speak out on behalf of fetuses. Institutionalized support for the systematic oppression of nonhuman animals is also evident in the recent Animal Enterprise Terrorism Act, as well as in the mainstream media, both of which – unbelievably – label animal advocates as “terrorists.”

“Because the oppression of nonhuman individuals is normative, it is largely invisible, and most of us are complicit in one way or another. While social justice activists now widely recognize that the poor, elderly, and non-white racialized minorities are harmed by patriarchy, few are willing to similarly recognize the harm of patriarchal dualisms and hierarchy on nonhuman animals – even ecofeminist theorists. Very few social justice activists have even a rudimentary understanding of speciesism, or of the harmful exploitation that stems from such marginalization and cruel domination of nonhuman animals.”

“Acknowledging and protecting nonhuman individuals places limits on human power, and will put an end to a host of ill-gotten gains – just as emancipation curtailed white power and put an end to the ill-gotten gains of Caucasian-Americans. Consequently, animal activists who push for change are often met with derision and indifference by those who wish to continue their accustomed diet, those who do not want to rethink their leather shoes, toiletries, or treasured forms of entertainment. Feminists and civil rights protesters who asked others to change for the sake of justice – to give up their ill-gotten gains – were and are met with similar insults and raucous rejections.”

“It is increasingly difficult for social justice activists to advocate – with a clear conscience – for women, the poor, or immigrants while eating other animals or consuming the nursing milk of cattle. Animal activists are exposing the links that connect the oppression of nonhuman animals with human oppression.”

“working on behalf of social justice – working on behalf of nonhuman animals – requires immersion in the horrors of oppression. For the women who have submitted essays for this anthology, immersion in the ugliness of injustice, in the hope of change, seems preferable to turning away. . . . ... There is a reward for courage and determination in the face of helplessness and trauma: By walking into extreme misery in the hope of exposing injustice and bringing change, these women have moved from helplessness and despair to empowered activism.”

“Violence is central to patriarchy, and Western society’s various forms of systemic violence are interconnected. Recognizing similarities across forms of oppression such as racism, child abuse, speciesism, and sexism, for example, is essential . . . . We can curb this tendency only if all forms of violence are exposed and challenged—rape and slaughter, rodeos and brothels. We cannot expect to put out the fire by removing only one coal.”

“But activists must not work against one another in their single-minded dedication to one specific cause. Those fighting to protect horses must not eat cattle. We do well to specialize, we do not do so well if we specialize without knowledge of interlocking oppressions—or without the application of that knowledge.”

“Those who seek greater justice in our world need to work toward a deeper understanding of oppressions. Activists need to develop the kind of understanding that will lead to a lifestyle—a way of being—that works against all oppressions. . . . This requires us to be open to change as a response to what other social justice activists say—especially those advocating against parallel interlocking oppressions. We cannot end just one form of oppression, so we need to be on board with other activists. If we are not, we doom social justice activists to perpetually pulling up the innumerable shoots that spring from the very deep roots of oppression. Furthermore, inability to see one’s own privilege and ignorance of the struggles that others face (in a homophobic, racist, ageist, ableist, sexist society) are major impediments to social justice activism. Those who are privileged must get out of the way so that others can take the lead, bringing new social justice concerns and methods to the activist’s table.”

“There is an ugly, unmentioned truth behind a feminist’s tendency to associate women with men, rather than with similarly exploited pigs or cattle: Those who purposefully distance women from other female animals hope to liberate female humans while leaving nonhuman animals in the category of exploitable “other." But it is reprehensible for individuals who are seeking release from oppression to purposefully leave others in the dungeons of exploitation—even to condemn others to such exploitation—in the process of working to extricate themselves. In any event, this selfish approach has not worked, and the reason for this seems somewhat obvious: As long as we foster power-over—whether over pigs or turkeys or women—most human females will remain under the control of men, along with pigs and cows and chickens (who will generally remain yet lower on the rungs of power). In seeking to stand above nonhuman females, women help to maintain a hierarchy through which they are held below men. As long as we support a hierarchy, as long as we support a system which grants some individuals power over other individuals, men will dominate over women. Hierarchies entail power-over, and the power of one individual over another inevitably supports oppression.”

“Not only do we harbor patriarchal indifference to uniquely female suffering, but additionally, most of us are ignorant of the horrible cruelty inherent in factory farming. It is easy to buy a bucket of chicken or a carton of vanilla yogurt without even knowing about the females whose sad lives lie behind these unnecessary products. It is easy to forget that mozzarella and cream come from a mother’s munificence—mothers who would have desperately preferred to tend their young, and to live out their lives with a measure of freedom and comfort—or not to be born at all. Most consumers are unaware of the ongoing, intense suffering and billions of premature deaths that lurk behind mayonnaise and cream, cold cuts and egg sandwiches. Even with the onset of contemporary animal advocacy, and the unavoidability of at least some knowledge of what goes on in slaughterhouses and on factory farms, most of us choose to look away—even feminists. Collectively, feminists remain largely unaware of the well-documented links between the exploitation of women and girls, and the exploitation of cows, sows, and hens.”

“While it is one thing to strive for a cause that fundamentally and primarily benefits you—your freedom and equality (or the freedom and equality of those you know and care about), or for your environment (on which you depend for survival)—it is quite another matter to struggle on behalf of a cause that does not benefit you directly. As social justice activists, we must remember how ardently we wish that those in power would help bring change. The oppressed wish that those in power could empathize enough to understand the wrongness of what is happening, and how much they would need and appreciate the active participation of those in power to bring about a measure of justice. With regard to farmed animals, we are the ones who are in power. We are the ones who have the power to change our consumer habits. We are the ones who either put our money down for their lives, or boycott animal products.”

“Anymal liberationists who release fox or chinchillas from fur farms, free veal calves from chains in abysmal crates, destroy transport trucks that haul terrified turkeys and sheep to their premature deaths, burn slaughterhouses that dismember pigs and chickens, or destroy computers in research facilities are not dangerous terrorists. Anymal liberationists simply believe that life is precious, and that an industry designed to manipulate and destroy life for the sake of profits is ethically and spiritually unacceptable. They do not target the lives of random citizens—or the lives of any citizens. Anymal liberationists do not target life—they target industries (and profits) that flourish at the expense of life—and they attempt to rescue the exploited. Terrorists kill randomly; anymal liberationists have never killed anyone. Anymal liberationists exemplify what it is to live into the core teachings of every major religion concerning rightful relations between human beings and anymals.”

“On reflection, most of us recognize that we would rather protect citizens than corporations—human rights rather than corporate capitalism. On reflection, most of us recognize that anymal advocates who defend life against exploitative industries hold the high moral ground—their compassionate motivation and social justice actions are supported by core teachings in every major religion. Anymal liberationists demonstrate self-sacrificing service on behalf of the exploited. They risk long-term imprisonment on behalf of the defenseless and downtrodden, the maimed and condemned. Those who take core religious teachings seriously will respect anymal liberationists because these dedicated activists treasure life above property and profits, and risk their freedom on behalf of those who cannot help themselves. Anymal liberationists exemplify religious commitment in action, most notably compassionate, self-sacrificing service to those who are most in need.”

“Activists must not work against one another in their single-minded dedication to one specific cause. Those fighting to protect horses must not eat cattle. We do well to specialize, but we do not do well if we specialize without knowledge of interlocking oppressions—or without the application of that knowledge.”

“Those who seek greater justice in our world need to work toward a deeper understanding of oppressions. Activists need to develop the kind of understanding that will lead to a lifestyle—a way of being—that works against all oppressions.”

“Cypress laid waste to the tunnels, caverns, and shadows of the other world. She drew upon memories of her own blood: her presence would be a mortal threat to those who wounded, maimed, her ancestors, her lovers, Leroy. Like those women before her, who loaded bundles on their heads and marched off to fields that were not their own, like the "bearers" of her dreams swamped with births of infants they would never rear, Cypress clung to her body, the body of a dancer; the chart of her recklessness, her last weapon, her perimeters: blood, muscle, and the will to simply change the world.”

“Our intellectual habit is to find the One Cause, our scientific programming is to measure it, and our political gearing is to attack it. When the One Cause is global, we cross our fingers and hand over responsibility and power to distant global institutions. They'll take care of it. We hope. But too often, blaming climate change means not doing anything at all.”

“Decir estudiante hoy en día no significa na, pero en una América Latina con los ánimos exaltados por la Caída de Arbenz, por el Apedreo de Nixon, por las Guerrillas de la Sierra Maestra, por las cínicas maniobras sin fin de los Yankee Pig Dogs —en una América Latina ya entrada año y medio en la Década de la Guerrilla— ser estudiante era algo, un agente de cambio, una secuencia de quantum vibrante en el universo serio newtoniano.”

“Here, poverty in the United States is a choice. Stagnant middle-class incomes are a choice. Technology-fueled mass unemployment is a choice. Racism is a choice. The patriarchy is a choice. This is not to discount how deeply entrenched existing policies, interests, and tendencies are - but to recognize that while they might be entrenched, they are not immutable.”