Pipeline as Meat Grinder

I just got off a group videoconference with members of We Here, a collective of librarians of color who gather every month online to chat about issues related to being one of only a few in a profession that’s 88% white. As we were talking, the topic of diversity initiatives, recruitment, and retention came up (as it often does). I’ve written quite a bit about our profession’s diversity initiatives in the past, but in the course of this conversation, I had a new thought:

Me: Y’all. Listening to this conversation makes me think that the so-called pipeline, when it comes to diversity, isn’t a pipeline at all but is actual a meat grinder. *shudders*


“Der Fleischwolf bei der Arbeit” which I’m pretty sure is German for “white supremacy meat grinder for diversity” (just kidding…a little); by Anfuehrer on Flickr.com, CC-BY-SA 2.0

It’s true. We take people from marginalized backgrounds and shove them into the meat grinder we call a pipeline. We churn them up in diversity residencies and diversity temp hires and diversity programs and diversity trainings. And then we spew out little white-sized (no, that’s not a typo) chunks for our organizations. We tell them to be people of color but not too much color. Be disabled but not too disabled. Be native but not too native. Be queer but not too queer. Be poor and working class but not too poor, not too working class. Just be a good little chunk with just enough quirk to make our organizational diversity look good.

Finally, we congratulate ourselves on how diverse we’re making our professional sausage, with no regard to the identities and backgrounds these folks held before they entered our grinding pipeline machine.

No wonder so many of our most talented leave the profession after a short while.

We assume that assimilating folks from marginalized backgrounds into our professional sausage is enough. We don’t work on our inclusionary practices or organizational cultures. We don’t work on providing systemic, long-term professional and personal development support. We don’t work on changing the ways we think about and treat people historically oppressed people in our workplaces. All of that is just way too hard. So meat grinder, it is.

I’m sick of the meat grinder mentality. We’ve got to do better. Many of us are starting to make those changes in our organizations from recruitment to staffing and leadership training. But we gotta do more. We’ve gotta do so much more.

That’s it. End of blog post. I’m not giving you any solutions here because quite frankly I (and many others) have done that already in other places. (Hello, click on all the links I put in this post for a start.) But also I’m not doing it because that’s not my job. This black woman is not here to save you. Save yourselves. Do the work. Go.


On Antifa and Social Justice Struggle

The anti-fascist resistance groups that have been fighting the public displays of hate and oppression of white supremacists and other Trumpsters have been declared “domestic terrorists.” Apparently, some of their tactics have involved violence. I don’t know, I haven’t been keeping tabs on all their actions. But I have seen all the finger-wagging hot-take think pieces from both sides of the political divide.

And to be quite honest, I just don’t care.

I don’t care what or how Antifa is fighting oppression. I’m more interested in the age-old narrative emerging here in which the oppressed are only allowed to fight oppression in ways deemed acceptable by the oppressor. This is a tone-policing tale as old as time.

When Nat Turner led one of the largest American slave rebellions in the early 1800s, both slaveholders and so-called abolitionist allies alike decried his use of violent “terrorizing” tactics. It got people seriously thinking about how to end slavery, though. The Black Panther Party, which instituted the free breakfast program for kids and fought against police brutality (yeah, how are we doing with that nowadays?), was deemed by FBI director J. Edgar Hoover to be “the greatest threat to the internal security of the country.” Today, Black Lives Matter is constantly undergoing similar scrutiny; and it constitutes an explicitly peaceful movement, despite the oppressor’s determination to characterize it as otherwise.

That’s the thing, though: it really isn’t about whether there’s violence or not. Even peaceful movements get denigrated as divisive and dangerous. Dr. Martin Luther King, Jr. was jailed how many times for his peaceful, nonviolent interventions? How long has it been since Colin Kaepernick has been out of a job because he took a knee during the national anthem to protest police violence against black people?

Here’s the real deal: the same folks who decry the violent acts of Antifa were the exact same people calling for us to uphold the First Amendment free speech rights of the white supremacists marching on Charlottesville. White supremacists who plowed a car into the crowd of anti-racist counter-protestors, killing a woman and injuring many.White supremacists who waved guns and shouted violent epithets at these same counter-protestors. As I’ve said before, free speech only applies to certain folks.

So, you’ll excuse me if I refuse to care about what Antifa has or hasn’t done. You’ll excuse me if I choose to take those finger-wagging hot-take think pieces by so-called liberal allies and toss them right into the rubbish bin. Because I know what they’re really saying.

Violence against oppression is just as bad as violence within oppression.

Translation: I’m all for anti-oppressive praxis as long as it leaves my privileged comfort bubble intact.

Thing is, fighting oppression is messy. It’s not always going to be done right or peacefully or with perfect grace. And that’s okay. It’s still vitally worth doing. As Frederick Douglass has been done told us all:

Let me give you a word of the philosophy of reform. The whole history of the progress of human liberty shows that all concessions yet made to her august claims have been born of earnest struggle. The conflict has been exciting, agitating, all-absorbing, and for the time being, putting all other tumults to silence. It must do this or it does nothing. If there is no struggle there is no progress. Those who profess to favor freedom and yet deprecate agitation are men who want crops without plowing up the ground; they want rain without thunder and lightning. They want the ocean without the awful roar of its many waters.

This struggle may be a moral one, or it may be a physical one, and it may be both moral and physical, but it must be a struggle. Power concedes nothing without a demand. It never did and it never will.

“West India Emancipation” speech (1857)