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tv   Chandra Talpade Mohanty and Linda Carty Feminist Freedom Warriors  CSPAN  December 16, 2018 1:01pm-2:03pm EST

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here we are writing books to expose things. did outside know our medicine come from china? who knew. so, we have to do a lot to bring it back home, and diversify where our meds come from. >> just to let our viewers know if you want to see a longer presentation with rosemary gibson with her book, china rx, we taped one on booktv and you can go to booktv.org and watch it in our archives. >> thank you, peter. >> keep on eye out for more interviews from the national press club's back fair to air in the future. you-watch them and any other programs at booktv.org. type the author's name in the search bar at the top of the payment. >> good afternoon, everyone. thank you.
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i'm chandra, this is linda. and we really excited to be here this afternoon to talk but our new collection, but before we begin, we wanted to really say that we are in solidarity with the black women's march from today. we were not able to attend, but we stand with all black women against the state violence and incarceration of black women and girls, against all forms of sexual violence and the models and brutalization of trans women, to just want to say that. we're also obviously in solidarity with owl of the people who are completely enraged at what happened with the kavanaugh hearings. so there's a lot of stuff that i think many of us need to be
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warriors about at this moment in time. and we think that this book is really timely because of the current environment in this country, the separatist kind of politics that's taking place, and the division among people and so rather than this happening, we're trying to do this because this is what the work comes out of and this is what we do in our activist work and as activist scholars and this is about women who do the same. they live their scholarship and in this really quite this time and we have to acknowledge that we're in a crisis state in america. that we believe that coalition building is what is necessary and important to move the society forward. so we are trying to do that in our scholar activism. >> so, let's just talk a little bit about the project, which
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actually came before the book, feminist freedom warrior. and in fact the project is a large video archive of conversations with multiple generations of feminist free dam warriors. when we talk but freedom warriors we're actually drawing on a history from harriet tubman and audrey lord, through first nations people to the immigrant population we see you in the united states. so that historical trajectory. >> not the historical trajectory that is bad -- bat warriors, symbolizing uber-masculinity. and the military. that's not the tradition. actually it's interesting, if you google warrior or freedom warriors now, what comes up?
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>> harriet tubman is not in there and none of who we would consider freedom warriors from slavery and post-slavery until now. they don't come up. warriors is owl militaristic. >> so, what we have in common, linda and i, we both teach at syracuse university, and we have been sisters and comraded for a long time. i think we have survived our jobs because we have done this kind of work together over many, many years. so, what we have in common is that we are both women of color who grew up in the global south so we didn't grow up in the u.s. we grew up in the global south, who were immigrants in this country who have done a lot of our professional work in u.s.
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higher education. so, that -- and, when we have our work in the academy in the u.s. academy, made it very clear that the feminism we were being exposed to and the feminist stories that we learned, in universities, were not really our own. they were not -- not only not our own we have to actually go looking to see where these feminist narratives were or women from the global south, women of color from the u.s., and so we actually had to find these stories because we needed the stories in order to create a feminist politics that was antiracist, anti-imperialist,
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right? >> hasn't capitalist. >> in addition to everything else. right? so, we have to find the stories and the people and we have to claim those stories for ourselves. we had to actively make a certain kind of history for ourselves that then we could place ourselves in, in order to envision something different for the future. . >> it helps we're from discipline that do this as a matter of course. chandra is in women and gender studies, i'm africana study and affiliate factive we women and gender studiment these are knowledge that the academy didn't start with, that had to force their way into the academy and i'm sure you are all familiar with this and it's from that kind of struggle of being
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outsider and never within that we made ourselves ourselves andr disciplines outsiders within and fighting the insiders and making them without. in other words, bringing those so-called marginal knowledges to the center. so we were founders of a group called developcracyizing knowledge at syracuse university, which is decolonizing knowledge, and that's out of that work, that think, that activism that the project came because we started this project as an article. we were invited to do an article for a book for oxford university press, being edited by friends of ours and they invited us to do the piece and by doing the piece we interviewed many, many women we knew around the world, friends well knew around the world, all of whom are feminist activist scholars, and out of those interviews came the article and then so much data left we started having a discussion and saying, we could
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do something more with all that we have left. and then we thought of the archives. >> it's also that we realize that what we really wanted, what we had a hunger for, and what we thought our students had a hunger for, was actually the stories of these amazing feminist radical knowledge producers and activists, so all of the seven women who we highlight in this book are actually people who have been part of many, many different social and political movements, but they are also people who have tributes in certain knowledges which have been part of the movements. so what we were looking for is not a broad range of people who
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are involved in feminist movement. we were looking for people who theorizing, think can but what kind of knowledges we need in order for our social movement to be in fact as radical, as anti-capitalist, as connected across the races, nations, et cetera, and as we thought we needed to be at this moment in history. >> and what kind of sustainable politics that required. >> right. >> its out of that kind of work that they're doing that we know that our students have been reading about because we have shared those works with them, and so they want -- we wanted to bring that to the forefor, for them with all of them in one place to the article, the archival, the project and the book doing one thing, like one arc. >> if anyone is interested in actually watching our conversations, which i have to say are a lot of fun, kind of
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like kitchen table conversations, many of them happened in our homes around kitchen tables, and they really -- we are hoping that this archive -- it's called feminist freedom warriors.org. so, you can just google it. but we are hoping that archive and this book in fact can be really useful for people in classrooms, for people who are organizing, different communities, et cetera, because what they do is tell different but connected stories or a number of different feminist freedom warriors, right? >> and that those people, the women in this book, and in the project, when you look at the web site, you will see how interviews are carried out and
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as chandra said, kitchen table discussions from which emerge political sense, structuring and organizing these women are involved in. kind of work they do. activist work, everyday work, underground work, and on the ground and underground work that these women do. so you get a real sense of what the web site is like when you look at the webs, you will see those discussions and the intensity of the relationships that are coming through in those discussions as well. >> so if you will bear with us we want to just read a couple of paragraphs because often times when you write, you condense things, when you talk, you can go on forever. so, we just going to describe what the book is about, bright? so our conversations with these sister comrades tell stories of politicalization coming to
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consciousness and developing revolutionary, anti-capitalist, feminist commitments. we believe those stories are necessary at this historical moment as they help sustain radical struggles against neoliberal capitalism, against the prison industrial complex, against national security driven nation states, against imperial projects, you know, et cetera, and the rise, especially, the rise of racist regime in the united states and in many places in europe, including places like india, et cetera. so, we think we need these stories. so, you want to continue individually and collectively? >> lost the word. >> i'm right here.
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>> yeah. individually and collectively these activists represent the deep and significant connection between the personal and plate camp this is from the introduction we wrote together. and deep and significant connections between the personal and the political. one by mapping the histories of coming of age within deeply oppressive racist colonialists, geopolitical context. putting together the whole political environment and the personal as well. describing the journeys within social justice moments that anchor their analytical and theoretical framework and visions of economic justice. for people of fighting against the kinds of state inscribed poverty in the global south and the north, and the transnational, where we see the transnational is right here, when we see places like flint, michigan, where you see poverty
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and destitution and a state that gives people water to drink that kills them; when before you would hear those things happen in the global south or the global south is in the north and so it's this kind of work we are trying to bring together. >> so, just -- that is kind of the map of each chapter. each person talks about their coming of age narrative and their politicization narrative in connection with the moms they're part of, being attached to and their movement, and they describe their journeys within these movements. so, what you get is a sense of not the personal as political in the sense that the personal and the individual. so personal often times when you think of the personal we think, it's limited to i, me and myself, right? what you understand from these narratives, though, is that the
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personal is deeply collective. the only way you form a political understanding of the personal is within communities, and within collectives. right? so, there are seven chapters here, all seven of the women have been part of many different movements. so i'm going name them and when we talk, maybe we can tell you a little bit more about them, but some of them you recognize. so, we have angela davis, we have one of the original members of the black feminist collective. we have zila icenstein who is a longtime socialist feminist political theorist. we have minny bruce pratt who has been a real longtime warrior in feminist, lesbian, gay, bisexual, lgbt and
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transgender and antiracist and anti-capitalist movement. we have jimani. part of what the communists -- is still probably communist and has been part of movements in india as well as in canada, antiracist. you want to say something else. >> and linking, linking these movements, so during this cross-border constructive feminist politics organizing. >> right. >> and has done that work intensely in canada. i worked with her because i spent most of my philosophy canada before coming to -- life in canada before coming to the u.s. and as a scholar activist for many years she has done that work. >> then we have amina from nigeria but spent much of her life in the uk and in south africa. again, part of many different movements. we have ieda hernandez castille
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from mexico. i'm losing my voice. who has been working with indigenous women's movements in mexico and in latin america. >> and women in prison in mexico as well. >> so, that's a little bit about the book and the people. >> yes. and how we brought it together. as i said before, what it came out of, came out of the or and out of the air -- archives which we want you to look at because more than anything else that speaks to how the book came together, speaks to all the women in the book are on the video archive and many, many, many others, and the archive is ongoing. there's no end to it. one of the primary reasons we put the archiving to is because we recognize that as women from the global south, who happen to
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be scholar activists, re recognize there are many women that we know who are doing this kind of work there, but they -- it's hard to disseminate some of it in writing form. they have written but the stuff is not published. win we go there we can find a lot of material that they have produced. you all know this, those who are doing this kind of activist work, that the resources are not available for people to publish, like we do in the united states. so we have to think of organic ways of getting the work out and one of the things we recognize is that an archive like this can be very useful because there are cellphones everyone and people have access to the internet and that's a real thing because we are constantly in the south so we know this. so getting access to this would be really easy across the board. like it has a large audience already. we get many hits on the site, and people are using it in their classrooms and everything else. because it's easy. you can take a clip and show you
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class and explain when you don't have a book. >> and the same reason we wanted market to publish this book. accessibilities, the different levels of audiences that the book like this can reach. so that's really important. maybe what we -- we actually are more interested in a conversation with you guys than in just talking about the book. so, if you -- we want to read a little bit just quotes from the different conversations with the different women, and we'll end there, right? and then kayla is supposed to -- there she is -- going to moderate -- we have a couple of quote. >> because kayla has read the book. >> right. okay. so, we want to -- you want to
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read lang? and i'll read -- >> we start with -- >> okay. so, margo introduces those tools of what she calls wonderful thinking. quote: engaging in wonderful thinking requires us first to create popular education gather can, enter generational, multiidentities, cross-issue, cross-sector, wherever we are located, whenever possible, across geographic ya, to share knowledge and experiences to go deeply into and through differences and identity that consistently divide to apply
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various critical perspectives, including socially lived theories, and to generate collective identities, shared structural analysis, and compactible vision of justice, sustainability and genuine security that are radical and potentially transformative. the current political moment more than ever demands to us understand, above all, our deepest yearning, end of quote. >> then angela says, continues this thinking and pushing it further across differences and divides and she says: the potential success of this resistance -- talking about the constant state and action of resist can -- >> potential success of this resistance will certainly depend on the willingness of organizers and participants to insist on the kind of intersectional approach -- again, going back to
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what we were talking about earlier of coalition building -- intersectional approach to social justice that has been encouraged by antiracist and anti-capitalist feminists over the last two decades. it will depend on the rebelling innings in, for example, that walker is a feminist issue and that our solidarity with the standing rock, sioux, as they fight to protect their water and their land and culture, must also be expended to those who live in flint, michigan, as well mass the occupied palestine, who are also fighting for their water, their lives, and their solidarity and sovereignty. solidarity with us and sovereignty. as we resist we must never forget why we are resisting. so you see, what both are doing, they're connecting over there and over here, what we constantly -- the gaze is always external when we live in places like the u.s. and the gaze has to be internal as well.
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>> yes, so i think that that's a good place for us to pause and -- oh -- [inaudible] >> the first time this ever happened. >> must have to do with the content of the book. >> nasty little -- >> the content of the book is really sweet so it comes here. >> my gosh. [inaudible] >> i'm on national television trying to -- >> important work for the revolution. >> i think i get it.
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>> thank you. [inaudible] >> all right. so now we can talk questions. so we actually only have one mic, not the one the spider was on. so i'll open with one question for y'all, and then i'll turn the mic over to -- if you have a question, just raise your hand and i'll come to you and you can ask the question. i have more questions ready. so, the opening question, kind of a somewhat long one, so now that there are all these, like, populist movements across, like, the united states, europe, some would say in south america, like, it seems like that is the higher power because that's how we got trump and brexit and now -- kind of like doing it in
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italy. so, how would you rectify a growing feminist movement in the global south with the power pat populism has at the moment. >> well, i think one thing we must recognize is that there's resistance across the board. like the movements in europe, there's resistance, constant resistance. what we know is that we have women of color doing this kind of work and others who have been resisting for a long time, because people don't hear about them and don't know about them. what is on tv is like in italy, people don't know that there's resistance going on. in germany, there's resistance happening. because they -- africa and india and diaspora, they're in these places so there is a cultural resistance. what is happening in the united
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states tends to be the dominant one that we hear about more, and over seas people tend to think that this one is influencing what is happening there, and to some extent it is. especially when you see, for example, performance on international stages. we know that this kind of work is across the board. the kind of work we do, we understand what it's about and we understand that moment and movements of solidarity we work with and why that is necessary. the populist movement i think, kayla, they really -- especially in the united states, they really are kind of media following, social media kind of following things, and these things develop and get attention but the resistance doesn't get the same attention. >> so, for example, occupy "occupy" was blitzed on the news
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and people think it's dead, and it's not. that resistance doesn't get the same attention the popular movements get, and -- but we know they're there, they're alive, they're well, they producing, they're continuing their struggle bus we know that capitalism is alive and well and anti-capitalists everywhere fighting. it's just we don't see it every day on the news. we need familiarize ourself with how the resistance is manifesting, it is the key to understanding. >> so, just another quick response. i think that one thought -- we don't actually see, they're not visible, the antiauthoritarian, antifascist, feminist movement. the other piece is that those of us who are involved in social movement and in think can
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about -- thinking and acting on a world that looks different than the world we inherited, we have to be able to actually build the on the ground connections and coalitions where we pay attention not just to what the -- i don't know -- the ideology or the rhetoric of particular movements are. all what the media is portraying movements as, but in order to actual -- there is to me is the deeply feminist part and that is the one that -- i mean, if you read lang's speech, number of the people in the book, she talk about the fact that is really important to her but feminist framework is it allows you-it spacious enough that it allows you to actually shift and connect questions. it's a methodology and framework. it's not, this is what a feminist is, really.
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so, that kind of methodology or way of thinking, strategize about how to build broad-based coalitions, is what we need. so we have to be able to be articulate, i think, and also a vision, right? that actually works against that level of populism, but while remembering that people -- that the way populism is portrayed is actually very unidimensional. in other words, that the people who buy in are actually small percentage of the population. it's not -- >> the real movement is so much larger. that's why i said before, it's about this manifestation, the large movement, the real movement, the real activism, and how these are reproducing themselves in different places, not necessarily get attention. doesn't get attention.
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and i must say that in the united states, what is happening' in the global south is not covered. not covered. so you have solid fem nest movements across the constant continent of africa. in indian, people don't to move about it. >> if you pay attention. >> unless you pay attention to what they know and what they see are the pieces that are picked out by the mainstream media and put on -- which for the most part just reproduced but the real work that is happening in those places -- if for example we had the with with annual, the know how and determines to organize the way that people in the global south are organizing, we wouldn't have what we have happening in this country right now. just wouldn't happen. >> reminds me something audrey lord said. the rumor you can't fight city hall has been create by city
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hall, and i think that's a really important lesson. also remembered that. >> have any questions from the audience? [inaudible question] >> the question was, how detrimental do the think globalism has been for, like, antiracist, anti-capitalist movements. >> when you -- so globalism meaning globalization, capitalist globalization? i black about need to fear and
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worry bit is neoliberalism. the state, what is going on, and i would say in this country -- and globally around the world -- so, rather than naming these as particular kinds of structures, they are moments in capitalism. so globalization, right along the same spectrum, neoliberalism, that's where the danger is, but a of the focus on the individual, that the state puts up all its responsibility to its citizenry on to the individual. so everything becomes about the individual. and when that happens, it means that there is no collectivity, no understand offering a collective no, understand offering the significance of social movement, because if you're poor because you don't work hard enough, you're lazy. if you're not getting into the
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expensive higher education system in the united states, maybe you're not capable and you just don't have what it takes. all about the self and that this about the self is so destructive. what is it about globalization this is dangerous? just what is dangerous but neoliberalism. >> and one other piece to add to that is with neoliberalism, with the times we are in now, there's been a real remarkable privatization of social justice commitment on the part of all institutions. so what die mean by privatization? privatization is the same process that we know about in terms of privatizing prisons, privatizing industries, you know, public parks, et cetera. but when you privatize social justice commitment, then
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institutions no longer have to pay attention to what social justice movements have been asking for, for many, many decades and that to me is really dangerous. so when you privatize social justice commitment, you create psychological categories that are very individual. so if you're not succeeding, something wrong with you. something wrong with your family. it's not that we have to pay attention to the fact that our structures that have located particular communities in these abject spaces. it is that -- that is one and the other is that the state doesn't need to take care of it anymore, and that's -- >> that's really the essence of neoliberal jim. the privatization makes us appreciate, come to understand, that everything that should be
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social is private. so healthcare, okay? affordable daycare. even our -- i was telling my students, my neighbor puts in a new sidewalk, and the sidewalk goes from their house to the very end of their driveway. you just don't see this in other countries and you have to pay for the sidewalk. the street and everything out there belongs to the state. the responsibility is yours or you walk and fall over and they just had a baby, and they want to take the child outside, and the sidewalk is private. everything in this country that should be social is private, and that is the thrust of neoliberalism and when you do the same privatization, like chandra was saying, trying to do that to social movements you have a problem. the justice. no, social justice movement you have problem. so. >> so femnies have to be
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smarter. we have to both read what is going on in these complicated days and figure out strategy for how to respond, because you're right, it's a danger. and it's a danger which also has to do with the way celebrity culture and commodification of people works and intellectuals. so, you have to figure out how to push back against some of these things. i know a lot of people are doing it so i feel hopeful. >> especially the youth. i'm really hope inflame the youth. i see a different tomorrow. my students say, how don't you get the press about these things you teach? i say no need to get the press because we're depending on you all of have you all seen fahrenheit? the movie fahrenheit? >> michael moore's film? >> see fahrenheit. >> it's worth it. >> you will see why the collective action is important and how in this society there's emphasis on preventing that from
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happening. block can. [inaudible question] [inaudible question] what are more accessible ways to get involved. >> what aring accessible ways to get involved. >> what you asking in. >> if you aren't able to -- higher education. >> i have a full-time job or can't pay for it. things like that. >> that to me is about -- this is what our responsibility, those who actually have certain kind of privileges in institutions and knowledges as well that we can share, is this where is popular education really matters. i'm a real deep believer in popular education sites, where in fact you're not just talking
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to students in your classroom, but in fact -- and there's so many centers robbed the country now where people are doing this kind of work. so i think that the involvement comes from a politicized consciousness of what in fact are the issues that are most urgent for you, right? so, i don't think you need to read a feminist theory book in order to actually understand and fight for gender justice. right? we know this. i mean, it would be a great deal of arrogance if those of white house are in the academy taught that we are producing the theory here, we are the van guard. usually we're behind what is going on. i'm serious. so, yeah, i think that there are
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multiple routes into both developing a consciousness, developing theories theories ans of what is going on around you, and then getting involved in movements. and i always believed that is true around the world. >> and i always say, start where you're at. start where you're at. you can look around in your community, you will see different kinds of organizing, people organizing on different kinds of issues, and start where you're at. start with trying to make your community better, calling on your congress person or whatever, demanding of the people that you elect, only in this country we see a kind of politics where it's almost as if politickers are saying, elect me not take care of you. elect me not to be account able to you. we're not going raise taxes because taxes are bad. but we have bad streets, we have poor health care, we have
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inaccessibility of education, like the point you just mentioned. why is that the rest of the drill industrialized looks so much better because they take packses and team with what they pay for. here we pay taxes and i don't get anything we pay. so start in your community. there's lot to organize around. >> the power of the individual and the pleasure that so many people get in just getting there and -- is such a barrier to collective action. do you have tips or. from the women you have interviewed for cultivating -- i to move what you call a radical -- a sense that somebody else's stuff is yours, too, and how do we build the sense of collectivity that is so
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necessary? >> the question was, how we build a sense of check different in an individualist world. >> yes in fact, the book has narratives which tell you -- where people talk about how they do it. right? and in fact margo talks bit the fact the things that there is no freedom without connection; that in fact thinking as individuals doesn't give us the kind of freedom that is possible unless we are connected. so, which is partly what i'm hearing in that question. right? so, how do you both make those connections across lots of divides, yeah in a culture which is teaching us that only you matter. right? and the only way you get ahead is by pushing away somebody else. i think for me, the way i
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understood this, was to really demystify that idea completely. to figure out that -- when i figured out this is not really -- it's a lie, actually, is the only way to put it. then i realizes the only way for me to survive, to have joy in struggle, was in fact to both make connections and to teach myself what it is i don't know about the person sitting next to me but who matters to me. so, a lot of the women in this book really work across, like, margo has done a lot of work for the last ten years palestine. so, many of us have worked in different spaces. we are not organically our identity. so that's the question as well.
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right? how do we work across the divides and not assume we are the same, but not let our differences divide us. >> i think that your question also gets in addition to what chandra said, gets to the heart of how to generate community action or how to find the action in your community, and by action i mean the activism and to join it or, asia say, start your own, which is really simple in terms of what you're asking but education. so that in community is possible. we all work in communities. these women in this book all have communities, and they are in -- from the global south but not necessarily there, all of them, but this is about community engagement. like i work in a community clinic in new york city. i'm a professor at university. work in -- have worked -- don't
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do it right now -- in public schools, in n syracuse, night day between the university and the city. night and day. town and down. and i went into those schools with poor children and mostly children of color, and mostly white teachers where there's no connection between the two, and made something work with them, and in working with. the and talking to them, you recognize there's in a completely different world and you reach them in that world and you do incredible work. some have gone on to university to colleges, to -- not to get degrees but to carry that work in their while getting a degree. so it's find it where it is and it's right where you are. believe me, people, it is in your community. >> you know what? that's why we thought these stories were important. it's only when you read about
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people's lives and how they make the connections that they make, the intimate and the political connections, right? that you can then think, okay, so is that a strategy that would work for me? could i identify with whoever this is that is make -- so that's actually the reason why the format of the video archive and this is the way it is because it's so much about just become inspired by people who have done this work, and sometimes who are available to us in very abstract ways, but not in the way where you -- they actually reflecting on, well, here i was and i was living on the street and this is what my experience was with my parents, and then i thought, this didn't make sense, for minny bruce pratt talks about being brought fun a white racist household and
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a homophobic household and was there the contradictions were that she comes to terms with when she watches tv and sees the kkk on tv, and so anyway, just a lot of stuff like that, the details of the narrative or the stories are really, really important and useful, i think. rather than an abstract strategy thing. make sense? okay. >> questions from the audience? we have 15 minutes left. do we have questions? any kind of questions. >> i was wondering if you are in an institution or if you have a position in government or university, how can you
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incorporate that grassroots aspect or that collective aspect into your work? >> the question is, if you're in a university set, how you work grassroots activism into your work. or government, she said, also. >> or government. >> i think that many of us talk about the women in this book for sure and on the video project, talk about not having separate lives. right? and i think that's where we are saying here. it's like this. it's on a continueup. on this continuum i thought for this moment dirks teach at syracuse university. you're enfired write an article or something about, about something, and that part of what you do there. before there, you have done a whole lot of other things you brought there, because that is what shapes you, and so here you make this pit stop and then you continue and you go into the community that you live in now, whether in syracuse, new york,
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baltimore, whenever. so it's continuous work there's no separation. the questions -- a question like that will come out of seeing that separation and believe me, as a student, you will be trained to think like that, but there are faculty who will be countering that all the time. you have to -- there is no really worthwhile scholarship without activism at the core, and that is what we have to do to fight neoliberalism today. >> two quick responses also. one is for those who are in institutions like this, it is really, really crucial to use our privilege. okay? to not ignore it. so, using that privilege means that you in fact figure out a way to bring multiple voices into the spails that you're in.
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so that's one. then the second thing i would say is that for those of us in these positions who have a sort of commitment to a certain kind of activism, the only way to survive is one foot in and one foot out. in other words, if i allowed myself to only be a professor, right? i would be crafting my project in a very particular narrow way. but i can't. first of all, it bores the hell out of me. seriously. if that's all i'm doing. so, i think it also understanding that you have -- you can make choices about where you stand and with which groups of people and where you learn from. so the knowledge doesn't just come from a university, and we all know this. it can't be. you have to -- and that's part of the project, democratizing
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knowledge is really finding ways to changing what is perceived as knowledge as universal. so we talk but knowledge as -- because what is to see that knowledge is universal is supposedly how we were all train, value neutral knowledge. there's' some noh such thing. value neutral knowledge erases most of white house look like us, and our -- most of us who look like us and our understands where we come from to change that you have to fight that. that it is part of the activism you do inside of those academic spaces and so creating create dg knowledge is saying this is some colonial bs and we have to break it down. >> hi. [inaudible question]
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[inaudible question] [inaudible question] [inaudible question] [inaudible question] >> sure. obviously have to be --
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[inaudible] >> we're hoping some people will buy the back into we can sign it. >> it's available. >> on the table. any other questions? i have a question. so, how can people who have been here today take what you said so far home to their own lives? how can you incorporate the political with the personal? >> how do you do it, kayla? >> i work here. >> there you go. see? yeah. think people take what they take, depending on where they are, and what they're committed to. right? so people will take various things from here, and it's making knowledge active.
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>> yeah. >> making knowledge active. turning the knowledge that you have and the formal spaces that you learn it in, and turning it into action. soso that it's not separate over here. they say, well, you do this to get a degree. of course you're going to get a degree but it does something else. it teaches you what you did, not necessarily know before, like i say to my students often times, its teaches me the lies about myself that they havecrafted but i know otherwise. and once you know you cannot unknow. once you'll know something, you cannot unknow it. >> if you don't take action on it, it's going to -- that knowledge is going to make you guilty or whatever. and students bring these all at the time, like yourself, how do you do this? and they say, how would you you do it? and then they immediately start talking about what it would do and you see it alive right there, action.
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>> make thing knowledge active. to take it and good home and study the book and come back and do the exam, it's like to what end? the end is to get the degree but how do you activate it. >> i think for me, working with comrades, is really, really important, because i think that there's knowledge that i gain from working collaboratively, that i would not gain if if was just working singly. and i really say this over and over again. that it's only when i'm working with other people that are certain ways you learn how to think, you learn how to connect, you learn what the differences are, and you learn how to not compromise but to hear each other. and i think that i would say that strategically for me, that has been a very important part
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of my politicization and my feminism. it's really key. we would not have done -- we didn't do this project because of some professional rope. we actually doing it by the seat of our pants. we have no funding for it. so. >> seriously, out of our own -- not that we have a lot of money owe or even have money but we are committed to the project so we made it happen. >> we want to do it wanted to do it for ourselves, some it was was we need to hear these stories and then it was, wow, if these stories are so amazing, everybody needs to hear them. so i didn't answer your question but a question you will answer for yourself. right? >> we should stop? >> she has question. >> go ahead. [inaudible question]
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[inaudible question] >> great question. >> a great question. that's a really get aey. you have to take care of yourself but -- but each other, as well, and so part of the collectivity does that. you take care of each other and take car of yourself in taking care of each other. this i is in are hard work, can wear you dune and depresses you but those dent necessarily happen if you're working collectively. so reach tout each other. you know who you can call when
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crazy things happen. whether in your institutional or outside, you always have a party. so having a party, important, and that party is part of the collective work that you are doing. >> to me that's the feminist work, too. because this is not something i learned from all the left anti-capitalist movements i've been part of. this is something i learned in creating feminist communities. which doesn't mean there aren't criticisms which i have made my entire life of feminist communities. right? but i think that this notion of caring is a really -- it's a really important one because it's different and a radical understanding of caring, which is different from a sort of moral dish don't know -- individualist understanding of -- or -- i'm trying to find
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words because they're -- i can't say something. okay. so,. >> there's censoring goes on here. >> not this kind of naval gazing understand offering caring which is part of feminist movements for a long time. right? [inaudible question] [inaudible question]
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[inaudible question] [inaudible question] >> i think one piece of that -- >> we have to wrap up. >> one piece is actually an analysis of commodification and anti-capitalism. so, if you -- if you just think but caring without thinking about the larger structures that make us think about caring in a particular way, right? then it's very easy to fall into that kind of individualist understanding. >> and everything that becomes a
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commodity can be strategized so your comment, my god, this is really -- that's not real caring. ain't not going to do with caring. so we have to really become connected to what is meaningful and not what is necessarily commodified. everything has a place in kneal liberal and a place on the market and we're caring can be both. >> part of itself is the fact that we trying to clear community. if that is the goal, it's collective on different grounds, is the goal. nonexploit tatetive grounds. then we teach ourselves how to do this and we will now stop thank you. >> thank you for coming out. >> thank you. [applause] >> we are having a preview of opening tonight 1245 cathedral
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street. and buy this book at the upper tent. >> now more television for serious readers. [inaudible conversations] >> ladies and gentlemen, welcome to the national world war i museum and memorial located right here in kansas city, missouri, where it has been, since 1926. and it is our honor in particular in this year, the year of the centennial of the armistice on t

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