As we continue to repost and share our two cents on articles, and navigate the ebbs and flows of our political reality, I urge us to reflect: how is our sharing about resistance perpetuating resistance? Who are we actually benefiting from spreading negative rhetoric?
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What is missing in how we define safety? How can we unlearn biases highlighted last week around education and economic status that are causing harm? What should we think about relearning and integrating in our own definitions of safety, to ensure that all communities can live a life free of fear and violence?
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How do we define and live by our definitions of safety? As a society, we inform ourselves through a heavy reliance on rankings, crime statistics, “best lists,” and dominant narratives from family and friends. Am I worried because someone told me I should be worried? Is it just that I haven’t seen so many people who look and live differently than me? And, most importantly, is how I am defining safety actually not safe, thereby creating unintended harm?
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What is the hype of “imposter syndrome,” and what are the implications of adopting this buzzword in the greater sphere of social change, equity, and justice? The problem with imposter syndrome is not the feelings and experiences associated with it. The problem lies with what “imposter syndrome” doesn’t consider, and how it is used as a tool for systemic inaction and upholding of the myth of meritocracy.
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Brown skin is rich. Rich in melanin, rich in culture – yet the currency exchange of melanin empties the pockets of Brown skin at the expense of white enlightenment. Brown skin doesn’t even get to determine if it’s “brown” enough. Brown skin feels discomfort as a default, assimilation on autopilot. Brown skin is beautiful, glowing, revered, but only when it’s convenient. Until the brown skin disrupts, until the brown skin adds value that white skin can’t provide.
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