S1E112 - Dean Spade on Mutual Aid as Preparedness pt. II

Episode Summary

This week on Live Like the World is Dying, Margaret and Dean continue to talk about the ways that mutual aid helps communities prepare for disasters that are already here and disasters that have yet to come. They talk about what things like hope and success can look like even as the world crumbles around us.

Guest Info

Dean Spade is an American lawyer, writer, trans activist, and associate professor of law at Seattle University School of Law. You can find Dean's work at Deanspade.net, and you can read the article that Margaret and Dean talk about, "Climate Disaster is Here--And the State Will Never Save Us" on inthesetimes.com. You can also find Dean on Twitter @deanspade or on IG @spade.dean.

Host Info

Margaret (she/they) can be found on twitter @magpiekilljoy or instagram at @margaretkilljoy.

Publisher Info

This show is published by Strangers in A Tangled Wilderness. We can be found at www.tangledwilderness.org, or on Twitter @TangledWild and Instagram @Tangled_Wilderness. You can support the show on Patreon at www.patreon.com/strangersinatangledwilderness.

Transcript

Live Like the World is Dying: Dean Spade on Mutual Aid as Preparedness pt. II

**Margaret ** 00:15 Hello, and welcome to Live Like the World is Dying, your podcast for what feels like the end times. I'm your host, Margaret Killjoy, and this is part two of a conversation with Dean Spade. So I should probably listen to part one, but I'm not your boss. This podcast is a proud member of the Channel Zero Network of anarchist podcasts, and here's a jingle from another show on the network.

**Margaret ** 00:42 Okay, I have a kind of final-ish question, I think. And it can be "ish" on the final part. But at the beginning of this, you said that your politics have been moving towards anti-statism, or, you know, possibly anarchism, or whatever. And I'm wondering if you want to talk about that. In some ways, I feel like you've implied a lot of maybe what has drawn you more towards those politics, but I'm really curious about the kind of route you took--not like where you've landed, and what labels you want to throw on things--but what has led you towards those politics?

**Dean ** 01:56 I just talked with somebody yesterday who I know from the anti-Zionist Jewish world who was talking about the. . . about how he feels like people haven't thought. . . that he hasn't thought a lot about anti-State or anarchist politics, and he was like, "Why do you think some people haven't and some people haven't?" and I was like, "Oh, I think people just come to our politics. Like, we just kind of stumble into them." It's like, if somebody stumbled into a punk scene in 1999, they probably found anarchism sooner than me. I stumbled into all this queer, anti-police stuff, and we were doing a lot of identity-based work, and people weren't talking about political tendencies in the same way--in part also, because it had been really divisive, at certain points, in our movements where people had gotten so obsessed with their ideology that they'd been able to work together and got really insular. So there was a lot of, I think, push away for some people from that. I think, also, we have lived in times for the last, at least 100 years, that are so deeply reactive anti-anarchist, in particular, because of the history of anarchism in the US and elsewhere. There's a really great piece by William C. Anderson that came out a while--like not that long ago--after the Atlanta indictment about how policing in the United States itself developed through policing anarchism, that I highly recommend. But anyway, I think a lot of us also just haven't gotten. . . Like, it's like you were told, "Anarchists are just people who want chaos and who are dirty white people," or whatever. There's a lot of things that erase the contributions of anti-colonial anarchists and anarchists who aren't white in all these things. Anyway, Or, anti-State tendencies that aren't anarchism in the European sense. But for me, I think what happened is that I've been in movements that have been benefiting from a range of genealogies, including women of color feminism--specifically Black feminism--and other political knowledges and methods that have been anti-institutional, in really great ways have had critiques of the borders and the cops and the military have also had a focus on practices of collectivity and horizontality with us, you know, inside our movements, which are very. . . You know, that really parallel with a lot of anarchist methodologies like "Let's not have a boss in this group," you know? And so all of those things really dovetail with anarchism, but I wasn't ever studying anarchism itself. Some people who were in groups I was in maybe identified as anarchists, but it didn't seem like an essential thing for me to study for a number of years. And I didn't think a lot about whether or not that was my position, because also I just had the same caricatures in my mind that other people did. And I also was like, "Do anarchists think that people shouldn't get welfare?" I don't know. I had some of my own, you know. As somebody who grew up on welfare, I had some questions about that, that I didn't have resolutions to. And then over time, especially doing abolitionist work, it just was so clear to me more and more not only that everything I was already doing dovetailed with anarchism: my interest in mutual aid, my interest in horizontal tactics inside our groups, and building group culture where we learned how to share with each other, and not boss each other around, and all that stuff. But also, the ways in which, I think, abolitionist frameworks are just. . . like, they're so deeply anti-State. It's like, 'Yeah, don't build a better cop. Don't build a better jail. Don't build a better prison. Don't build a better social services framework that's actually still a cop," or you know. And, that you can't have a country without cops, borders, and military. That's what a country is made of, you know? You can't have a Capitalist economy without a boot on everybody's neck making us participate in it. So I just came to realize like, I'm not only--I always knew I was against the United States settler colonial slavery project--but I was like, "Oh, my God, I'm against countries. I'm against that." And then I did start actually reading about this stuff and I was like, "Oh, my God, they're a recent invention. They don't need to be able to organize themselves. That's not how people have always organized themselves." And I also started to see how it actually makes a difference in our tactics about what we're going to do today, if we know this about ourselves, right? Like how we're going to get basically co-opted by projects of "Oh, let's let's do a let's do a million local elections and try to take over a city council 'thing.'" A lot of that work steals the oxygen out of local movements really intensely. And I'm not gonna say it should never ever be done, but I just feel like so much of it