Posts Tagged ‘racism’

“We the North” and the Marketing of Blackness

Monday, March 16th, 2015

In my latest sports column for Canadian Dimension, I deconstruct the rebranding of the Toronto Raptors–with a big shout out to  Gamel Abdel-Shehid.

The Raptors are hot. Toronto’s professional basketball team sits atop the Eastern Conference and are arguably the NBA’s most exciting team to watch. But the on-court swagger has been paired with a slick rebranding, the centerpiece of which is the “We The North” campaign.

The campaign’s lead commercial intersperses Raptors’ highlight reel dunks with shots of amateur ballers —primarily young black men—on street blacktops and in gymnasiums. Some of the city’s racialized, working class neighbourhoods—Jane-Finch, Regent Park, St. James Town—act as backdrop. There are graffitied walls, tattooed (black) bodies, and imposing apartment blocks. According to Raptors’ exec, the sixty second spot portrays Toronto’s “authentic basketball culture”. Only two days after its release, the ad had garnered 500,000 views on YouTube.

Last year, the Raptor’s named Toronto-born hip hop star, Drake, the franchise’s “global ambassador”.  But Drake didn’t lead the rebranding efforts; that task fell to a multi-million dollar creative agency called Sid Lee.

The Raps “redefined brand identity”, as the agency calls it, fits an NBA history of on the one hand commodifying blackness—black culture, style, music—while on the other policing black identity and black political expression. For example, ex- NBA commissioner David Stern devised a dress code to prevent players from wearing hip hop fashions like baggy jeans, fitted baseball caps, and chains. As Dave Zirin noted, this move “reflected fears that profit margins would shrink if NBA brass did not show upscale white fans who was in charge of this majority Black league, all with an eye on the green.”

When NBA players recently warmed up wearing “I Can’t Breathe” t-shirts in solidarity with the family of Eric Garner and the #BlackLivesMatter movement, Stern’s successor, Adam Silver, responded by saying: “I respect our players for voicing their personal views on important issues, but my preference would be for them to abide by our on-court attire rules.”

As We The North and the Raps embrace of hip hop culture suggests, the franchise see profits to be made from marketing a certain kind blackness. In a 2005 essay, “Who Got Next? Raptor Morality and Black Public Masculinity in Toronto”, York University prof Gamel Abdel-Shehid argues that “as an almost all-black league in a racist culture”, the NBA has had to market “a certain kind of blackness as entertainment”. When the Raptors came to Toronto in 1995, the franchise confronted white Canada’s association of basketball with hip hop, gangs, and school violence. To be a commercial success, the team had to “market a certain version of black public masculinity that accords with rigid (essentialist) caricatures of black masculinity in the racist realm of American popular culture.”

What Abdel-Shehid called “Raptor Morality” hinged on an aesthetic that tied together basketball, black masculinity, capitalism, the failed nuclear family, and a mythologized “inner city”. It played on individualistic narratives of young Black men working hard, staying out of trouble, and “making it” through pro sport.  “In place of a collective struggle to combat the nightmares of racism, police brutality, and class exploitation,” Abdel-Shehid writes, “the Raptors offer a Hoop Dream.”

For Abdel-Shehid, the Raptors’ success “attests to the ways in which forms of capital have relied on pop cultural notions of blackness to sell an image to everyone, regardless of the average level of consciousness of ‘race’ and racism … It is important to pay attention to the kind of blackness that the Raptors attempt to narrate, and to locate this process within the history of Canadian attempts to write black experiences out of the nation.”

So back to We The North, the Raptors and TO in 2015. While people of African descent make up 8.3 per cent of Toronto’s population, they account for 25 per cent of the civilians stopped and documented by the police. Black men are up to ten times more likely to be stopped than their white counterparts. In the city’s high schools, Black students are three times more likely to be suspended than whites.

In the interests of profit, the Raptors market a commodified blackness while as a franchise remaining silent on the policing, state-sanctioned violence, and other forms of institutionalized racism to which Black bodies are subject to in the city on a daily basis. There are some aspects of the Black experience in Toronto that just don’t fit the Raptors “redefined brand identity.” To paraphrase legendary comedian Paul Mooney, “everybody wanna be black, but nobody wants to be black”.

A version of this article was published in Canadian Dimension magazine Volume 49 No. 1 Jan/Feb 2015

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Open Letter re: Blackface at Brock University

Monday, November 10th, 2014

On the night of October 30th, Issac’s Bar and Grill in the Brock University Student-Alumni Centre hosted a Halloween party and costume contest. Several non-Black students participating in the contest were dressed as the Jamaican National Bobsled Team.

These students wore blackface: black make-up or paint on their faces. Blackface can never be disassociated from the vicious legacy of white supremacy and institutionalized anti-Black racism in the United States and Canada, just as redface or “playing Indian” cannot be disassociated from colonialism and the subjugation and dispossession of indigenous peoples.

Very close to Brock University, in Niagara Falls, blackface minstrel shows were aimed at white tourists until the 1950s. However, blackface is not simply a remnant of a racist historical past, but part of a broader set of cultural practices which maintain and normalize anti-Black racism and systemic oppression. Students, staff and faculty at Brock University need to understand that such costumes are not “just a joke”. Regardless of the intent or motivation of the students in question, donning blackface for Halloween is never okay; it is racist, full stop.

The incident at Isaac’s has generated concern and anxiety on campus, particularly because the students wearing blackface were awarded a cash prize for their costume and the Student Union’s initial response to the incident was halting, at best.

Given this history and contemporary reality, we are extremely disappointed at the lack of a response to this incident from the university’s administration. A university committed to equity, diversity, and anti-racism must address such incidents head on. We fear that without a strong rebuke from senior administration and a clear anti-racism plan of action moving forward, what happened at Isaac’s will be validated and a message will be sent to the Brock community that racism is an accepted reality of campus life.

Professor Simon Black, Assistant Professor, Centre for Labour Studies, Brock University

Professor Kendra Coulter, Associate Professor, Centre for Labour Studies, Brock University

Nick Ruhloff-Queiruga, Brock Labour Studies Students’ Association

Professor Larry Savage, Director, Centre for Labour Studies, Brock University

How Martin Luther King’s legacy speaks to our Canadian reality

Thursday, April 4th, 2013

My op-ed for The Toronto Star on the 45th anniversary of the assassination of Martin Luther King Jr.

On April 4, 1968, Martin Luther King Jr. was shot dead while standing on the balcony of the Lorraine Motel in Memphis, Tennessee. Most Canadians, even those with little knowledge of American history, will know King as a leader of the African-American civil rights movement, a Christian minister and a proponent of non-violent civil disobedience. And many will be acquainted with the public address with which King is most closely associated, the I Have a Dream speech delivered on the steps of the Lincoln Memorial in Washington D.C. in August 1963.

The version of King commemorated on the third Monday of January each year in the U.S. — the version Canadians will be familiar with — is that of a prophetic, revolutionary voice tamed and made safe for an America — and a world — still characterized by racial, economic and social injustice. As African-American philosopher Cornel West has said, “Martin has been deodorized, sanitized, sterilized by the right wing and neo-liberals to such a degree that his militancy is downplayed.”

On April 4, 1967, a year to the day before his death, King departed from his message of civil rights to deliver a speech against America’s war in Vietnam. Standing at the pulpit of Harlem’s historic Riverside Church, King denounced the war, connecting his government’s military adventures abroad to the failure of the war on poverty at home. The programs designed to house the homeless, feed the hungry and provide jobs for the unemployed — “the real promise of hope for the poor” — were starved for cash as the war effort was ramped up.

As King said that day, “I knew that America would never invest the necessary funds or energies in rehabilitation of its poor so long as Vietnam continued to draw men and skills and money like some demonic, destructive suction tube. So I was increasingly compelled to see the war as an enemy of the poor and to attack it as such.”

He argued that America must “undergo a radical revolution of values” for “when machines and computers, profit and property rights are considered more important than people, the giant triplets of racism, materialism and militarism are incapable of being conquered.”

King’s criticism of U.S. imperialism, his commitment to ending poverty, and his belief that the promise of civil rights could not be fulfilled without economic and social rights did not endear him to a broad swath of the American public. In the months before his death, his disapproval rating stood at 74 per cent; among black Americans it was 55 per cent. In the wake of his Beyond Vietnam speech, some mainstream civil rights leaders distanced themselves from King, fearing he had aligned himself too closely with the radical left of the Black Power and peace movements. The Washington Post declared: “King has done a grave injury to those who are his natural allies . . . and . . . an ever graver injury to himself.” In denouncing the war, he had denounced a president — Lyndon Johnson — who had taken political risks in supporting civil rights legislation. Financial contributions to King’s civil rights organization dried up. “I’d rather follow my conscience, than follow the crowd,” King replied.

This is the King we seldom hear from today, the King who called for a “radical revolution of values.” His message is a moral beacon, a light whose source may have been the black church, a prophetic Christianity forged amid the struggle against American apartheid more than 40 years ago, but it illuminates the dark corners of Canadian democracy today.

In Canada, we have spent $11.3 billion on the mission in Afghanistan, yet in the latest federal budget there was little for the 3.2 million of our fellow citizens who live in poverty.

We can afford to spend upward of $25 billion on new fighter jets to patrol the skies, but do not have the money to address the crisis of affordable housing that leaves so many Canadians homeless or precariously housed.

We live with racial inequalities — for example, racialized Canadians are three times more likely to live in poverty than other Canadians and in Toronto black males are three times more likely to be carded by police — yet do little to address institutionalized racism in our labour markets and criminal justice systems.

One in five aboriginals lives in poverty and many live without access to basic necessities such as electricity and clean water. Schools on reserves face funding gaps between $2,000 and $3,000 per student each year compared with provincial schools. Yet we have a prime minister who is more eager to greet two visiting pandas from China than First Nations youth who have trekked some 1,600 kilometers to Parliament Hill.

Too many of our political leaders have become well adjusted to injustice. Too many are willing to sacrifice equality and dignity for all on the altar of free markets and the national security establishment.

In that same speech at the Riverside Church, King said, “These are revolutionary times . . . people all over the globe are revolting against old systems of exploitation and oppression, and out of the wombs of a frail world, new systems of justice and equality are being born.”

From the Arab Spring to the global movement to end violence against women and girls, from anti-austerity protests in Europe to Occupy Wall Street, from rebellions of urban youth in France and the U.K. to indigenous struggles in the Americas, once again people are on the move the world over. We are waiting for new systems of justice and equality to be born.

At home, student protests in Quebec, union demonstrations for labour rights and, perhaps most important, the Idle No More movement, have questioned a social and economic order that benefits the few at the expense of the many.

Martin Luther King Jr.’s vision of a world free from poverty, racism and militarism is a universal one. His is a legacy worth wrestling with as we forge the path to a more just society.

 

Published in The Toronto Star, April 4th 2013, p. A25.

A People’s History of the Yonge Street ‘Riot’

Saturday, September 22nd, 2012

May 4th 1992. Los Angeles was burning and Public Enemy’s Shut ‘Em Down sat atop the rap singles chart, its opening lyrics delivered in Chuck D’s booming baritone:  “I testified/my mama cried/Black people died/When the other man lied”. This sentiment underscored a sense of injustice when Los Angeles police were acquitted in the beating of Rodney King. Closer to home, two Toronto cops implicated in the shooting death of Black teenager Michael Wade Lawson walked from the courtroom free men on April 7th. A year prior to the Lawson shooting, Lester Donaldson had been shot as he stood unarmed in his rooming house, leading to the formation of the Black Action Defense Committee. A year later cops shot and paralyzed 23 year-old Sophia Cook, the third Black person shot by Toronto Police in the space of 15 months.

Just days after the uprising began in LA, 22-year -old Raymond Lawrence was shot and killed by Toronto police. And so on May 4th  the Black Action Defence Committee (BADC) and its supporters amassed on Yonge Street, just south of Bloor,  to protest the killing of Lawrence, the Lawson verdict, the intense and ongoing police harassment of Toronto’s Black communities, and to stand in solidarity with Rodney King and the LA uprising.  The demonstration was initially small, numbering 50 to 60 people, primarily young Black men and women. But as they began to march, the numbers grew. Aboriginal youth, homeless youth, white youth, youth from other racialized communities joined the demonstration following BADC’s lead, chanting “No justice, no peace!” as they moved through the streets to the US Embassy—in solidarity with King—and on to Nathan Phillips Square. After speeches decrying the police and their allies at City Hall, the march doubled back on Yonge, heading northwards. BADC leadership drew the formal demonstration to a close, concluding with a rousing version of the Black anthem “Lift Every Voice and Sing”. The crowd, however, remained; young, angry and insistent that the demonstration continue.

As the protesters moved up Yonge Street, windows were smashed and the cops were pelted with bottles and stones by an increasingly militant crowd. The police attempted to block the march at Bloor, parking two buses across the road. But the crowd was not for turning, gathering pace as young people strode towards the roadblock with intent. The cops moved the buses and backed up, beating a retreat westward down Bloor.

Lennox Farrell, a co-founder of BADC and veteran organizer, recounts the growing anger of the young demonstrators: “A youth came up to me and said “Mr. Farrell this is our time. We have to get back at them for how they hurt us, they hurt us; we have to get back at them”.

The demonstration turned left on Bay Street from Bloor, heading towards police headquarters. According to Farrell, “Every single window pane on Bay St. was broken. The police knew where the youth were going and must have thought, ‘Nah this can’t take place.’ Anything could have happened.” Police horses and the riot squad met the march, batons lashing out at the protestors. After a long standoff — police headquarters under siege by the young and militant –the crowd dissipated, some protestors moving back down Yonge.

The media called it a ‘riot,’ but in the words of Farrell it was “a rebellion more than a riot.” A mass demonstration, a mobilization, an uprising against police brutality and the fashionable indifference to injustice displayed by the city’s political elite.

“The moment was surreal but necessary,” says hip hop intellectual and march participant Dalton Higgins. “You read the history of social movements, about moments of resistance like the Brixton or Watts Riots, moments driven by oppressed peoples,” says Higgins. “It was like a scene out of a movie, out of a documentary on the civil rights movement. This was the feeling; the same kind of rage and anger.” And hip hop was central to the political awakening: Higgins remembers, “That generation was weaned on Public Enemy, X Clan, Brand Nubian, KRS One, and Queen Latifah. It was cool to be versed on one’s culture, one’s history; you know, to be conscious. We rocked t-shirts and medallions with messages of Black pride.”

“The powers that be were shocked”, recalls Farrell. “We had had long demonstrations before, long speeches and so. And the police would harass you on the way home; give you a parking ticket and that sort of nonsense. But this time, the police had to move their buses, shifted out of the way of these youth; youth totally incensed, angry. The event was a political catharsis. A cathartic moment, even for the city, because what happened was a log jam broke; a log jam of denial of the authorities, a logjam of delusion by the political establishment. That riot broke that logjam.”

In the wake of the rebellion, the Ontario government appointed Stephen Lewis to report on the state of race relations in the province. In his findings, Lewis stated “what we are dealing with, at root, and fundamentally, is anti-Black racism…It is Blacks who are being shot, it is Black youth that are unemployed in excessive numbers, it is Black students who are being inappropriately streamed in schools, it is Black kids who are disproportionately dropping-out, it is housing communities with large concentrations of Black residents where the sense of vulnerability and disadvantage is most acute, it is Black employees, professional and non-professional, on whom the doors of upward equity slam shut. Just as the soothing balm of ‘multiculturalism` cannot mask racism, so racism cannot mask its primary target.” The province’s anti-racism secretariat was expanded, employment equity legislation introduced, and funding for existing programs like the now legendary Fresh Arts was forthcoming from both the municipal and provincial government. The JobsOntario Youth program enabled programs like Fresh Arts, as well as private businesses, to hire youth. “The sad reality of the Yonge St. Riot,” according to human rights lawyer and community elder Julian Falconer “is that the only time government attention is focused on racial problems is when they reach crisis point.”

At a BADC press conference the morning after, as broken glass still glittered on the sidewalks of Yonge and Bay streets, the late, great Dudley Laws summarized events this way: “What we saw yesterday was the frustration and the anger of the people coming out. We have waited for the justice system to deal justly with our community and it has failed.”

American historian Howard Zinn once wrote, “There is an underside to every age about which history does not often speak, because history is written from records left by the privileged.” The privileged have called the events of May 4th 1992 a ‘riot’. It is a ‘riot’ in police records and in the pages of the city’s newspapers. It is a ‘riot’ in the minds of those politicians whose rule was, and remains premised upon the marginalization of the city’s urban ‘others’ and whose power depends upon the suppression of the historical memories of the rebellious, the resistant, and the resilient, upon the active containment of their struggles, their stories and narratives.

But a people’s history cannot be contained, hidden, or erased. While the ‘official’ history of the Yonge Street Rebellion gathers dust in the dead spaces of government office buildings and newspaper archives, a people’s history of anti-racist organizing is being preserved and honoured. This is happening in bookstores on Bathurst and the Eglinton strip, in the minds and teachings of elders, in grassroots newsletters committed to truth-telling. It is in blogs, which realize the power of insurgent knowledges, in the scribblings of playwrights and poets, and on stages and community radio. And it is also in the actions and radical dispositions of new generations, committed to honouring their past, to dreaming freedom dreams, and to making histories of their own.

 

Sources:

Interviews with Lennox Farrell and Dalton Higgins

Toronto Missing Plaque Project

Wasun. 2008. A Short History of Community Organizing Against Police Brutality in Toronto: The History of B.A.D.C. and Beyond<http://basicsnews.ca/2008/03/a-short-history-of-community-organizing-against-police-brutality-in-toronto-the-history-of-b-a-d-c-and-beyond/>

Wright, Lisa. 1993. “A Year after the Yonge St. riot frustrations still simmering.” Toronto Star, May 3: A1.

*Acknowledgements: Thanks to Verle Thompson for sharing her knowledge of Fresh Arts and JobsOntario Youth. Thank you to Lennox Farrell and Dalton Higgins for sharing their memories of the rebellion. And much respect to Wasun for documenting the history of police brutality and BADC organizing in Basics Community Newsletter.

 

A version of this article was published in Manifesto Festival of Community and Culture 2012

Youth violence in Toronto and our hierarchy of victimhood

Friday, August 3rd, 2012

Last year in the city of Chicago, nearly 700 young people were hit by gunfire; 66 of them died. The vast majority of victims were African-American and Latino youth living in the city’s racialized low-income neighbourhoods. A recent analysis found that 8.5 per cent of Chicago (in terms of geography) contained almost all of the city’s shootings and homicides.

The mayor of Chicago insists that his city is safe. After all, around 90 per cent of neighbourhoods are not affected by youth gang and gun violence. This year, programs designed to reduce violence are being cut along with Chicago’s education budget.

While not as extreme in its geographic concentration, youth violence in Toronto is more likely to occur in our low-income postwar suburbs and pockets of racialized poverty in the downtown core than in white, middle-class neighbourhoods or shared spaces such as Yonge St.

As the 2008 report “The Roots of Youth Violence” found, while crime rates are stable “severe violence is apparently becoming more and more concentrated among socially disadvantaged minority youth.” The report concluded that the roots of youth violence are often found in poor, socially deprived neighbourhoods: the immediate risk factors of impulsivity, low self-esteem, alienation, hopelessness and lack of voice are compounded by longer-term issues of racism, poverty, community design, barriers to education and a lack of economic opportunity. The social exclusion of racialized youth and the alienation and denial of full citizenship they experience must be addressed.

When violence migrates from Toronto’s racialized low-income neighbourhoods into the spaces of commerce and tourism central to our city’s sense of collective safety, identity and international reputation, our public discourse shifts, government officials react and respond, and we reveal a hierarchy of victimhood and trauma that contravenes principles of equality.

On Dec. 26, 2005, 15-year-old Jane Creba was tragically killed while shopping on Yonge St. Between December 2005 and last Saturday’s Eaton Centre shooting, our city has lost 20-year-old Allen Benn, 24-year-old Amin Aafi, 19-year-old Yonathan Musse, 23-year-old Ricardo Francis, 25-year-old Michael George, 19-year-old Richard Gyamfi, 23-year-old David Latchana, 25-year-old Fitawrari Lunan, 21-year-old Kimel Foster, 19-year-old Kevon Hall, 18-year-old Keegan Allen, 19-year-old Ryan Hyde, 18-year-old Delane Daley, and 16-year-old Keyon Campbell.

This is a partial list of young people, racialized men in particular, lost to violence in only one of those intervening years, 2007.

These names, along with those such as Andrew Naidoo, Sealand White, Jermaine Derby, Lorenzo Martinez and Okene Thompson, are not as well-known as that of Jane Creba. Their deaths did not invoke statements from the mayor, they were not the topic of talk radio, and they did not occupy the front page of the newspapers.

When shots were fired in the Eaton Centre last Saturday, leaving 24-year old Ahmed Hassan dead and six people injured, it was not the names of these young men that tripped off the tongue of police officers, news broadcasters and elected officials.

Nor was it the name of Chantal Dunn, a 19-year-old black student at York University, who was murdered in 2006 in the Keele and Sheppard area, another victim of gun violence. Nor mother of three Rachel Alleyne, also a young black woman, shot to death in 2007 while socializing with friends in a backyard at Jane and Driftwood .

After the 2005 Boxing Day shooting, politicians of all stripes talked tough on crime, adopting a law-and-order rhetoric thought to match the mood of an outraged public. Premier Dalton McGuinty met with Toronto Police Chief Bill Blair and told him to come up with a strategy to deal with “gang and gun” violence. Talk to front-line agencies that work in the city’s “priority neighbourhoods” and they will tell you that in the wake of the Boxing Day shooting, funds became more readily available for “at-risk youth” intervention and crime reduction programs.

Following the Eaton Centre shooting a well-known Toronto journalist wrote: “Frankly, I don’t much care if hoods want to bump each other off . . . Saves the rest of us a lot of trouble . . . Hell, I’d even jail the targeted ‘victims’ of gang hits, should they survive the attempted rub-out. Usually, they asked for it.”

Racism can be understood in part as the collective denial of the humanity of “the other.” Unlike those deemed “innocent,” poor, racialized young men impacted by youth violence are our “urban other.” Victims and perpetrators alike are spoken of as “hoods,” “gang-affiliated” or “known to police,” never as “citizens,” full members of our community. They are criminalized in life and in death. This “othering” is a form of violence in and of itself.

In our city it is the trauma and victimhood of those seldom exposed to gun violence that is prioritized. In response to last Saturday’s events, a headline on a Toronto Star column said, “It could have been any of us; it wounds all of us.” Yet the reality remains that the primary victims of gun violence in our city are poor, racialized youth. And the primary sites of this violence are those neighbourhoods these youth call home.

All our young people’s lives are precious. We have at our disposal the resources and policy know-how to address youth violence. We have countless studies that show what works in reducing violence and victimization. We know how to build safer and healthier communities.

What we are missing is the political will. The main barrier to generating that will is the hierarchy of victimhood and trauma that governs our approach to youth violence. Only when poor, racialized youth are no longer seen as urban “others” will we realize our collective responsibility to address youth violence.

 

Published in The Toronto Star, June 6 2012

Race, America, and the Meaning of Jeremy Lin: An Interview with Jeff Chang

Thursday, May 3rd, 2012

Jeremy Lin is an overnight NBA superstar. Back in spring, Lin led the New York Knicks to nine wins in 12 games in his first 12 starts, creating a media firestorm—dubbed “Linsanity”—that quickly swept across the world. Lin, who is Asian-American, is a basketball phenom in a sport hugely popular in East Asia and among Asian-Americans but in which few Asians have excelled in the world’s top league.  I spoke with Jeff Chang—radical historian, journalist and author of the forthcoming book Who We Be: The Colorization of America—about the meaning of Jeremy Lin for race in America.  

SB: In reference to the Jeremy Lin phenomena, you’ve said “we’ve just turned a page in the way Asian-Americans are represented in the United States.” What do you mean?

JC: I don’t want to overstate this–because it’s not like everyone should now applaud the end of racism against Asian Americans. But for a couple of weeks in February, everyone was talking about the complexity of Jeremy’s story and pondering its significance. When Asians in the U.S. have not been portrayed as unknowable, permanent strangers, we have been seen as sort of white ethnics. We’re either the harder-working, smarter whites or the uglier, desexualized whites. We’re not seen as real people. We are caricatures meant to teach a lesson to other whites and other people of color.

What Jeremy Lin has done in a way that no one has since perhaps Bruce Lee is to put a real breathing and yes, complicated Asian American man firmly in the minds of people everywhere, as opposed to a ‘type’. When he broke through, it was the first time many people had to consider what it might mean to actually live as an Asian American, had to put their feet in our shoes.

SB: The NBA, the Knicks and Lin’s sponsors look to be making the most of Linsanity, using it to push the sports marketing machine in East Asia. What are some of the problems and opportunities arising from the use of Lin to globalize American sports?

First off, Jeremy is a born-and-bred American boy. He’s not Yao Ming. He’s not an ambassador from China or Taiwan, if anything he will be an ambassador for the sport to the people of China and Taiwan. I am sure he will represent well. But you can tell by his accent, how he dresses, the car he drives, his humor—his sensibility is thoroughly Northern Californian, thoroughly Taiwanese American, thoroughly Asian American. The kids in China or Taiwan read him that way. Period.

I don’t know about his politics. I don’t know if he hopes to become a Jackie Robinson type of figure. His college career doesn’t bespeak a hidden Ali or John Carlos streak. I hope that he will make his opinion known on issues other than his identity. I also hope he doesn’t shy away from identity questions as he grows into his role in the NBA universe, that his candor about his upbringing and his background doesn’t disappear as it has for people like, say, Michael Jordan.

SB: There’s been a racist backlash to Lin and his stardom. How have Asian-Americans responded to it?

JC: We have responded the way we always have–by calling bullshit on it.

SB: Finally, just how good is this guy?

JC: I’m a fan. He clearly has lots of things to work on–his defense, his ball-handling, his court vision. So I’m in the wait-and-see camp as far as him as a player. If he thinks about longevity, transformation, and leadership, he’ll be fine.

 

Published in Canadian Dimension 46 (3) May/June 2012: 55

Unsung Heroes of the Third City

Tuesday, December 27th, 2011

2011 will be remembered as the year when inequality moved from the margins to the mainstream of public discourse. No longer just the purview of anti-poverty activists, progressive economists and the political left, this year figures as unlikely as Finance Minister Jim Flaherty and Bank of Canada Governor Mark Carney felt pushed to publicly acknowledge the widening gap between the rich and the rest, or as the Occupy movement has put it: the 1 per cent and the 99.

In Ontario, the loss of high-paying manufacturing jobs, the growth of precarious employment, the dismantling of the social safety net, and the weakening of a trade union movement that once was a strong force for a more egalitarian society have allowed inequality and poverty to grow relatively unchecked for close to three decades. The idea that free markets and globalization deliver prosperity for all has been thoroughly debunked by the greatest economic crisis since the Great Depression. Prosperity has been concentrated in the hands of too few at the expense of too many.

And as report after report has concluded, our city has not been immune from these socio-economic trends. As researchers at the University of Toronto’s Cities Centre have documented, over the last 30 years Toronto has become a greatly unequal place, segregated by income into three distinct cities:

City #1 consists of the richer and whiter downtown core and the well-heeled neighbourhoods that abut the city’s subway lines.

Toronto’s middle-income neighbourhoods make up City #2, shrinking in size as we become a more socially and economically polarized metropolis. The number of high-poverty neighbourhoods in Toronto has more than quadrupled since 1980.

City #3 — or the Third City — is made up of Toronto’s low-income neighbourhoods, with their high concentrations of racialized poverty. Generally found in the northeastern and northwestern parts of Toronto, incomes in these “inner” suburbs have declined 20 per cent or more since 1970.

While we have become accustomed to thinking of Toronto’s Third City geographically, as particular areas and neighbourhoods, the Third City can also be understood as an urban condition: a set of experiences that together amount to exclusion from the full political, economic and cultural life of our city. For instance, living in the Third City means not having enough money to take your children to the zoo or museum; it is having to choose between feeding the kids and paying the rent; it is commuting two hours to work on inadequate public transit; it is being denied a job because of your accent, the colour of your skin, or your postal code; it is being charged exorbitant interest rates by payday lenders; it is being denied access to channels of political influence for lack of resources and excluded from civic debates.

Cuts to public transit, child care, recreation centres, libraries and community grants stand to exacerbate this exclusion. People living on low incomes cannot afford to purchase equivalent goods and services on the market — things like private child care or nursery school, owning and operating a car, fitness club memberships or summer camps for kids.

No Toronto neighbourhood has become more associated with the Third City than Jane-Finch. But behind the negative media headlines and dire poverty statistics, there are people working hard to stitch together a social fabric torn by decades of rising poverty and inequality. They are the unsung heroes of the Third City, the people and organizations we hear little about.

Women like Stephanie Payne, the indefatigable matriarch of Jane-Finch who heads up the San Romanoway Revitalization Association (SRRA). The association’s work has led to the renewal of an apartment complex long stigmatized for its association with crime and poor living conditions. Payne and the staff at the SRRA provide programs for isolated seniors, recreation for community youth, and gang-prevention initiatives.

While she is haunted by the deaths of too many of the community’s young men, Payne carries on her work emboldened by positive results as reports find crime in the complex has declined and residents’ quality of life has improved. “This is a dynamic community and people come together when good things are happening,” Payne reflects. “But when I look at the budgets and see this program and that program have to be discontinued, I think what am I going to do with the youngsters out there, are they going to be back on the corner? If they don’t have our supports, they will be back out there. That’s what I worry about.”

Organizations such as Lost Lyrics face the same uncertainty. Lost Lyrics is an alternative education program that uses hip hop culture to reach students who struggle in the mainstream education system and are often labelled as having behavioural issues. Working out of a Jane-Finch community centre, the organization has successfully bridged the streets and the classroom, empowering young people to change their lives and critically engage the world around them. But as Lost Lyrics co-founder Amanda Parris puts it: “under this mayor, our access to resources is steadily shrinking. Our programs are in a precarious position and our capacity to sustain them is riddled with question marks.”

Christopher Penrose runs another highly successful Jane-Finch program, Success Beyond Limits, which provides summer programs, peer tutoring, and co-op opportunities for local youth. He has seen the city’s budget plans and warns: “As things are right now, pre-cuts, there’s not enough. Not enough for programming, to address all the issues our youth face. . . .

“We’ve been to funerals, we deal with youth who have lost people, we deal with young people who come to school hungry. We see the effects of poverty on a daily basis. It’s traumatic. Now we are being re-traumatized by politicians who negate our experiences, making decisions that are going to lead to more poverty, more hardship. It is more than just frustrating; it is hurtful to see the direction this city is going.”

Jade Lee Hoy, an outreach coordinator with community arts organization Manifesto, another Jane-Finch mainstay, echoes Penrose’s frustrations, “When you cut these programs, we are losing talent, opportunity and energies that could be vital to our city.” Lee Hoy notes that neighbourhoods like Jane-Finch are vibrant and resilient places with a strong sense of community despite the many challenges they face.

The likes of Payne, Parris, Lee Hoy and Penrose are people whose intelligence, drive and ingenuity could earn them the big bucks on Bay Street. But they don’t migrate to corporate Canada. Instead, they work daily to cobble together grant applications, counsel the vulnerable and uplift a community. They work to mitigate the effects of poverty and marginalization. And they do so with meagre budgets, little compensation, and an abiding frustration with governments’ lack of commitment to social justice and progressive change.

Of course they reap rewards as well: the joy experienced when a troubled youth turns their life around, the deep sense of fulfillment gained when mentees grow to become mentors, the satisfaction earned watching the transformation of those deemed “at-risk” into those understood by community, peers and parents alike to be empowered. They do this work out of love; love for their community and ultimately love for our city.

As philosopher Cornel West has said, “Justice is what love looks like in public.” With cuts to city services and social programs looming on the political horizon, we are about to see just how much love our city has for neighbourhoods like Jane-Finch.

Published in The Toronto Star Dec 23 2011

Discussing the UK riots on DisRespect Radio

Thursday, September 15th, 2011

Thanks to host Geoff Langhorne for inviting me on DisRespect Radio to discuss the UK riots. We had a great conversation that covered the sources of urban unrest and the prospects for future riots in the UK and beyond. Here’s a link to the podcast. 

1763-1-disRSept1LondonRiotsVol1to58m50.mp3

Is Higher Ed Racist?

Saturday, September 3rd, 2011

A new report from the Ontario Federation of Students claims the province’s post-secondary education system is guilty of institutional racism. POUND examines the evidence.

Post-secondary education has long been considered a vehicle for social mobility: Get into college or university, do well, get a decent job, and you can go move beyond your humble beginnings to a comfortable life in the Canadian middle class. But this equation has always been dependent on college and university being accessible to all, regardless of race, ability or class. A new report from the Ontario Federation of Students (OFS), entitled “The Racialised Impact of Tuition Fees”, breaks down the declining accessibility of higher ed and the social and economic realities facing many students, including institutional racism.

According to the report, over the last twenty years average undergraduate tuition fees have more than tripled—from $1,818 in 1991-1992 to $5,951 in 2009-2010. Tuition fees in Ontario are the highest in the country and have increased from between 20 to 36 percent since the tuition fee freeze was lifted in 2006 (What up with lifting that freeze anyways Dalton?).

70 per cent of jobs in this so-called knowledge economy demand a post-secondary education. Whether a degree or diploma is actually needed to do the job is questionable; what is not questionable is that only 30 per cent of employers are down with hiring someone who has less than a college or university education.

As the report makes clear, not all groups have been impacted equally by the declining accessibility of post-secondary education. For racialised people (aka people of colour or back in the day, ‘racial minorities’), economic barriers to college and university are especially high.

We know that in Ontario, and country-wide, poverty is racialised; that is racialised people experience significantly greater and disproportionate rates of poverty than people who are not racialised. We also know that, in relation, racialised people face discrimination in the labour market, in applying for and getting jobs, that white people don’t.

According to the report:

Average undergraduate tuition fees are a higher percentage of the average income earnings of visible minorities than non-visible minorities … The burden posed by tuition fees has gotten worse, making the racialised impact of tuition fees even more acute. Census data from 2001 and 2006 reveals that tuition fees consume a growing percentage of the average wages of both non-visible and visible minorities, but the impact of tuition fee increases is disproportionate for the latter… Racialised people are, on average, less able to afford the cost of rising fees.”

So higher tuition fees, while hurting all students and especially poor and working class students, hurts racialised students more (as they are disproportionately poor and working class, get it?). In addition, racialised students are taking on more student debt and ultimately paying more for their education as the banks gobble up those interest payments. OSAP helps, but this is still debt that needs to be paid off, never mind the fact that loans through the program are available to fewer and fewer peeps as the government cuts back. The report states:

Racialised people, who are already marginalised in the labour market, are further penalised by disproportionately bearing heavy student debt for longer and paying more for their education overall. This system not only exacerbates existing socio-economic inequity, but it also inherently favours students from more affluent backgrounds.”

Of course this is a case of class inequality in education but also a case of institutional racism, which the Ontario Human Rights Commission defines as “practices and decision-making processes that, intentionally or not, prevent the full and equal participation of all individuals or groups regardless of place of origin and skin colour. Systemic, structural and societal racism is manifested through policies, practices and decision-making processes that, intentionally or not, prevent the full and equal participation of all individuals or groups regardless of place of origin and skin colour”. Now that’s a mouthful, but the key here is that policies and institutions don’t have to be intentionally racist to produce racist outcomes.

As the OSF report concludes, “the rising cost of post-secondary education in Ontario reinforces, deepens, and constitutes systemic and societal discrimination against racialised people.

As we gear up for a new school year, the student movement should be demanding free tuition not just a tuition freeze. We should have free post-secondary education alongside a system of targeted grants to offset other costs for disadvantaged groups. For years this has been the reality in many European countries, so don’t let the politicians tell you it can’t be done. The accessibility of post-secondary education is a matter of both economic and racial justice.

Published on POUNDmag.com, September 3 2011

Resisting Prisons, Rebuilding Communities

Friday, July 8th, 2011

The hunger strike staged by thousands of California prison inmates (check July 8’s Babylon Bite) has brought the hidden world of incarceration back to the front-pages of the news and hopefully back into public consciousness. In Canada, the Harper Conservatives will be pushing their ‘tough on crime’ agenda which will lead to a dramatic expansion of Canada’s prison population in the near future. It’s time we seriously rethink the roll prisons play in our society.

Prison statistics from the U.S. make for depressing reading. After 30 years of a failed ‘War on Drugs’ and consecutive ‘tough on crime’ bills passed at the state and federal levels (by morally challenged Republicans and spineless Democrats alike), the number of people incarcerated in the U.S. prison system has reached 2.2 million. This represents 20% of the world’s total prison population. In the past two decades, the US prison population has risen by 400%.  68% of the prison population are people of colour, primarily Blacks and Latinos. 4 million ex-inmates face barriers to jobs, housing, public assistance, and parental rights. In total, the US government spends $50 billion per year on the prison system (for more stats check Critical Resistance).

Before you get too comfortably righteous in your Canadian skin, consider this:  In Canada, less than 10% of the population live below the poverty line but close to 100% of our prison inmates come from that 10%. Aboriginals are 4% of Canada’s population but 20% of the population of federal prisons. More than 70% of prison inmates have not completed high school and 70% have unstable job histories.

Apart from the social and psychological damage of incarceration to communities, individuals, and families, Canadians spend more than $147,000 per prisoner in federal custody each year. It would take between $12,000 to $20,000 per year to bring a person in Canada above the poverty line (depending on where they live).  We could save $127,000 per year by providing social and economic security to poor people, rather than using prison as method of social control. According to Hugh Segal “If governments become tough on poverty, safer communities and declining prison populations will follow.” Segal is no left-wing pinko anti-prison activist, he’s a Conservative Senator. The quote and statistics above are from a report he issued last year on the relationship between prisons, poverty and crime. Segal concluded that the practice of mass incarceration, through tough on crime measures, has little to no effect on crime rates. Poverty reduction, on the other hand, does (Because the rich get richer, and the poor get prison, very few white-collar criminals find themselves behind bars. In fact much of the anti-social activities of the rich, from speculating on Third World food prices on the stock market to avoiding paying decent wages and accounting for the costs of environmental degradation, are postively encouraged by our economic system in the name of growth and prosperity).Prisons in modern societies have become nothing but warehouses for the socially excluded and marginalized who don’t fit the requirements of a globalized capitalist economy.

What we’ve seen in the US and Canada over the past 30 years is a shift from a welfare state to a penal state. The welfare state are those programs we all rely on to keep us healthy and economically secure, things like public health care, public pensions for security in old age, social housing for those who cannot afford housing on the market, and social assistance for those who experience long-term unemployment, and so on. Governments at all levels have cut back on these programs, making life more insecure for many, not just the poor. The rise of precarious employment (temporary jobs, low-wage part-time, and self-employment) has meant that more and more of us are not able to secure a decent standard of living through work, hence the rise of the working poor and the persistence of poverty.  The US government has rolled back the welfare state and rolled out the penal state, as prisons become the place to house those who are poor, jobless, stigmatized and marginalized. This agenda will intensify with Stephen Harper’s plan to emulate the American model of mass incarceration. We will need to resist this agenda in our communities (if the hunger-strike in California is anything to go by, resistance could start on the inside).

In her book “Are Prisons Obsolete?” long-time anti-prison activist Angela Davis asks “How can we imagine a society in which race and class are not primary determinants of punishment? Or one in which punishment is no longer the central concern in the making of justice?” If we are to resist prisons and rebuild communities, we must be prepared to pose alternatives to incarceration. And as Davis urges, this is not about replacing prisons with prisonlike substitutes like electronic monitoring but rather envisioning an “alternative to imprisonment –  the demilitarization of schools, revitalization of education at all levels, a health system that provides free physical and mental care to all, and a justice system based on reparation and reconciliation rather than retribution and vengeance.” In other words, building an alternative to prisons involves transforming institutions and attitudes at the very core of our society.

In Canada, aboriginal peoples are leading the way with new models of restorative justice, an alternative to the ‘justice’ administered by the Canadian state; a state which has locked up so many of their brothers and sisters after years of colonialism has torn the social fabric of their communities. If we are to build an anti-prison movement that can combat the Harper agenda, building solidarity with aboriginal communities, while listening and learning, would be a good place to start.

Published July 8th 2011 on POUND (http://www.poundmag.com/blogs/resisting-prisons-rebuilding-communities/)