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Creating non-reformist reforms is often cited as difficult.<ref name=":4" /><ref name=":0">{{Cite journal|last=Martin|first=Brian|date=2012|title=Reform - when is it worthwhile?|url=https://www.bmartin.cc/pubs/12as.html|journal=Anarchist Studies|volume=20|pages=55-71|via=}}</ref> One challenge to creating non-reformist reform is the [[co-option]], incorporation and depoliticization, or mainstreaming, of the demands of [[Social movement|social movements]].<ref name=":7">{{Cite book|last=Newman|first=Janet|title=Working the Spaces of Power: Activism, Neoliberalism and Gendered Labour|publisher=Bloomsbury Academic|year=2012|isbn=9781849664905|location=|pages=1-2}}</ref><ref>{{Cite book|last=Maral-Hanak|first=Irmi|title=Language, Discourse and Participation: Studies in Donor-driven Development in Tanzania|publisher=Lit|year=2009|isbn=9783643500144|location=|pages=63}}</ref> Lawyer and activist [[Dean Spade]] identifies mainstreaming as "when a very oppressive harmful institution tries to use an emptied-out version of [for example] queer politics as a [[Public relations|PR]] stunt for itself, but queer people don't get anything out of it." Spade states that mainstreaming often comes with (1) "new forms of visibility" for the [[social justice]] issue in question, but only under forms of (2) "conditional acceptance" or [[Respectability politics|respectability]] to the dominant system, (3) the "deployment of 'deserving' figures," in which a selective group of people who the social justice issue pertains to become cast as "hardworking," "professionals," or "things that are tolerable" to the dominant system (while others are cast as "undeserving" are excluded), and (4) reformist reform or recuperative reform proposals, or reforms which reinforce or recuperate harmful institutions while (5) the harm and violence actually continues.<ref name=":1">{{Cite web|last=Spade|first=Dean|date=4 May 2016|title=Mainstreaming of Trans Politics & Mainstreaming of Criminal Punishment System Reform|url=https://www.youtube.com/watch?v=D1HtLMi-ELU|url-status=live|archive-url=|archive-date=|access-date=|website=The Evergreen State College Productions}}</ref> Janet Newman states that "women's claims for equality [in the [[new social movements]] of the 1960s and 1970s] had been incorporated through processes of 'mainstreaming' that have served to [[Bureaucratization|bureaucratize]] and depoliticize [[feminism]]."<ref name=":7" />
Creating non-reformist reforms is often cited as difficult.<ref name=":4" /><ref name=":0">{{Cite journal|last=Martin|first=Brian|date=2012|title=Reform - when is it worthwhile?|url=https://www.bmartin.cc/pubs/12as.html|journal=Anarchist Studies|volume=20|pages=55-71|via=}}</ref> One challenge to creating non-reformist reform is the [[co-option]], incorporation and depoliticization, or mainstreaming, of the demands of [[Social movement|social movements]].<ref name=":7">{{Cite book|last=Newman|first=Janet|title=Working the Spaces of Power: Activism, Neoliberalism and Gendered Labour|publisher=Bloomsbury Academic|year=2012|isbn=9781849664905|location=|pages=1-2}}</ref><ref>{{Cite book|last=Maral-Hanak|first=Irmi|title=Language, Discourse and Participation: Studies in Donor-driven Development in Tanzania|publisher=Lit|year=2009|isbn=9783643500144|location=|pages=63}}</ref> Lawyer and activist [[Dean Spade]] identifies mainstreaming as "when a very oppressive harmful institution tries to use an emptied-out version of [for example] queer politics as a [[Public relations|PR]] stunt for itself, but queer people don't get anything out of it." Spade states that mainstreaming often comes with (1) "new forms of visibility" for the [[social justice]] issue in question, but only under forms of (2) "conditional acceptance" or [[Respectability politics|respectability]] to the dominant system, (3) the "deployment of 'deserving' figures," in which a selective group of people who the social justice issue pertains to become cast as "hardworking," "professionals," or "things that are tolerable" to the dominant system (while others are cast as "undeserving" are excluded), and (4) reformist reform or recuperative reform proposals, or reforms which reinforce or recuperate harmful institutions while (5) the harm and violence actually continues.<ref name=":1">{{Cite web|last=Spade|first=Dean|date=4 May 2016|title=Mainstreaming of Trans Politics & Mainstreaming of Criminal Punishment System Reform|url=https://www.youtube.com/watch?v=D1HtLMi-ELU|url-status=live|archive-url=|archive-date=|access-date=|website=The Evergreen State College Productions}}</ref> Janet Newman states that "women's claims for equality [in the [[new social movements]] of the 1960s and 1970s] had been incorporated through processes of 'mainstreaming' that have served to [[Bureaucratization|bureaucratize]] and depoliticize [[feminism]]."<ref name=":7" />

Another challenge to creating non-reformist reforms has been identified as the difficulty to avoid expanding the system one is attempting to reform. An attempt to implement a non-reformist reform may become reformist in its implementation. For example, "some factors leading to the growth of the prison industry were the direct result of attempts to reform the system," as described by scholar Liat Ben-Moshe. In many instances, public and activist efforts to change the conditions inherent to the prison system eventually resulted in the expansion of the prison system. [[Marie Gottschalk]] cites three examples to illustrate how this occurs in relation to the prison system: (1) "opposition to the [[Death-penalty|death penalty]] brought forth [[life sentences]] without parole, and helped strengthen the [[Deterrence (penology)|deterrence]] argument in [[crime control]] discourse, (2) LGBT activists fighting against [[Homophobia|homophobic]] and [[Transphobia|transphobic]] violence helped in creating [[Hate crime|hate crime legislation]] that incarcerated people for longer timeframes, and (3) Moms against Gun Violence ushered in [[gun control]] measures that also increased the net effect of the [[penal system]], including surveillance measures on communities of color." In consideration of this phenomenon, Ben-Moshe identifies that the perpetuation of this problem may reside in reformers "not reaching far enough, not engaging enough in coalitional and revolutionary politics that will address the root causes of harm" and may also be unknowingly perpetuated by people who have internalized "the state in their actions and interactions."<ref>{{Cite book|last=Ben-Moshe|first=Liat|title=The End of Prisons: Reflections from the Decarceration Movement|publisher=Rodopi|year=2013|isbn=9789401209236|location=|pages=87-88|chapter=The Tension between Abolition and Reform}}</ref>


== Reformist reform examples ==
== Reformist reform examples ==

Revision as of 19:08, 6 June 2020

Non-reformist reform, revolutionary reform,[1] anti-capitalist reform,[2][3] structural reform,[4][5][6] or transformative reform[7][8] are terms all conveying the same concept: a reform which "is conceived, not in terms of what is possible within the framework of a given system and administration, but in view of what should be made possible in terms of human needs and demands." Reformist reforms, on the other hand, are those which essentially maintain the status quo and do not pose a threat to the existing structure.[9] These types of reforms have been described as ones which rationalize or "fine-tune the status quo" by implementing modifications "from the top down" which fail to address the root causes of the issue.[4] As described by philosopher André Gorz, who coined the term non-reformist reform, in a capitalist system, non-reformist reforms are anti-capitalist reforms, or reforms which do not base their validity and their right to exist "on capitalist needs, criteria, and rationale," but rather on human ones.[2]

Non-reformist reforms have been identified as reforms "which challenge existing power relations and pave wave the way for more revolutionary changes in the larger society necessary for a more socially just and environmentally sustainable world,"[10] those which create "the capacity to cumulatively transform the existing system,"[11] and those which abolish and undermine the very foundations of the existing structure.[12] Scholars identify that for this to truly be possible, these reforms cannot "be taken for the poor or the racialized" under the assumption that "those deemed poor or racialized are not able to take action themselves." In other words, the marginalized cannot be "passive agents" in the process, but must be transformative subjects who "are active in reordering social relationships, diagnosing social inequalities, and mobilizing for a better way of socially organizing the world."[13]

Herausforderungen

Creating non-reformist reforms is often cited as difficult.[10][14] One challenge to creating non-reformist reform is the co-option, incorporation and depoliticization, or mainstreaming, of the demands of social movements.[15][16] Lawyer and activist Dean Spade identifies mainstreaming as "when a very oppressive harmful institution tries to use an emptied-out version of [for example] queer politics as a PR stunt for itself, but queer people don't get anything out of it." Spade states that mainstreaming often comes with (1) "new forms of visibility" for the social justice issue in question, but only under forms of (2) "conditional acceptance" or respectability to the dominant system, (3) the "deployment of 'deserving' figures," in which a selective group of people who the social justice issue pertains to become cast as "hardworking," "professionals," or "things that are tolerable" to the dominant system (while others are cast as "undeserving" are excluded), and (4) reformist reform or recuperative reform proposals, or reforms which reinforce or recuperate harmful institutions while (5) the harm and violence actually continues.[17] Janet Newman states that "women's claims for equality [in the new social movements of the 1960s and 1970s] had been incorporated through processes of 'mainstreaming' that have served to bureaucratize and depoliticize feminism."[15]

Another challenge to creating non-reformist reforms has been identified as the difficulty to avoid expanding the system one is attempting to reform. An attempt to implement a non-reformist reform may become reformist in its implementation. For example, "some factors leading to the growth of the prison industry were the direct result of attempts to reform the system," as described by scholar Liat Ben-Moshe. In many instances, public and activist efforts to change the conditions inherent to the prison system eventually resulted in the expansion of the prison system. Marie Gottschalk cites three examples to illustrate how this occurs in relation to the prison system: (1) "opposition to the death penalty brought forth life sentences without parole, and helped strengthen the deterrence argument in crime control discourse, (2) LGBT activists fighting against homophobic and transphobic violence helped in creating hate crime legislation that incarcerated people for longer timeframes, and (3) Moms against Gun Violence ushered in gun control measures that also increased the net effect of the penal system, including surveillance measures on communities of color." In consideration of this phenomenon, Ben-Moshe identifies that the perpetuation of this problem may reside in reformers "not reaching far enough, not engaging enough in coalitional and revolutionary politics that will address the root causes of harm" and may also be unknowingly perpetuated by people who have internalized "the state in their actions and interactions."[18]

Reformist reform examples

Hate crime laws have been identified as an example of reformist reform, because they add "punishing power" to institutions, often by including "more money for local law enforcement," and sometimes including "different types of data gathering" measures, as stated by lawyer and activist Dean Spade. While on the surface they may appear to be beneficial, Spade argues that, for trans people, for instance, arguing for more hate crime laws actually works to "produce the idea that police punishment systems are there to protect trans people, when in reality the largest source of violence for trans people, is those very systems." As Spade states, it allows "the criminal punishment system to be able to say: 'we're here to protect trans people.' Meanwhile, it continues to be a thing that kills trans people."[17]

Anti-bullying legislation has been identified as a reformist reform that maintains the dominant structure by enhancing the power "of school punishment programs to target students of color." This legislation has not reduced or made school environments safer, but rather has functioned as a punitive framework for students and youth.[17]

The criminalization of domestic violence has been identified as an example of reformist reform, in which the work of a feminist social movement which was working to name domestic violence as violence, was co-opted by the criminal punishment system which only funded efforts to combat domestic violence through "enhancing punishment for people who do it." This racially divided the feminist movement, as white feminists became more likely to support law enforcement and the criminal justice system, while women of color feminists and Indigenous feminists asserted that this system would not protect them or their communities: "we don't feel comfortable calling the cops, the cops will come and they'll deport us, they'll arrest all of us." This led to the development of what has been termed carceral feminism, in which the criminal justice system was able to present itself as protecting women, when, as Dean Spade identifies, "sexual violence happens at the hands of the police inside the correctional system, perhaps more than anywhere else" and criminalization has not addressed the root cause of domestic violence.[17]

Body cameras for police and police dashboard cameras have been identified as a reformist reform which worked to strengthen the power of the carceral state.[19][8] Scientist Ardea Skybreak argues that body cameras have been identified as reformist because they "tinker with the system," rather than address that police brutality is "deeply rooted in the fabric of this system, in its very foundation, which has everything to do with the white supremacist origins of this particular society in the United States... that requires that certain sections of society be kept down and oppressed."[20]

Civilian review boards have been identified as a reformist reform because they have not fundamentally altered the outcomes of policing despite being implemented in some locations since the 1960s.[20] Scholars identify how these civilian police oversight agencies were widely supported by reformists who "were confident that they could allay the fears of white ethnic voters by organizing town hall meetings and open debates," but instead were met with opposition from "a populist conservative insurgency."[21]

Policies and rights frameworks regarding gays and lesbians in the military have been identified as reformist reforms that gained popularity among reformist sectors of the gay and lesbian community since the election of Bill Clinton in 1992. Gay and lesbian harm and violence within the military is pervasive. At the same time, as described by scholar Nicola Field, "the discipline of capitalist military forces means that even if they allow lesbians and gays to serve, they cannot suddenly become a force for freedom, equality, and liberation."[22]

Gay marriage laws have been identified as an example of a reformist reform because it "leaves intact institutions of state violence by 'rejecting those objectives and demands–however deep the need for them–which are incompatible with the system.'" Although gay marriage has been recognized as providing important rights and protections to gay people, "it does not contest the violences imposed by institutionalized heteropatriarchy, including the police killings of transgender women of color." In other words, gay marriage laws have been identified as reformist reforms because they do not strive to eradicate the institutionalization of marriage law itself, which perpetuates cisheteropatriarchal violence, but rather extends it.[23]

Non-reformist reform examples

Mariame Kaba identifies that abolishing jails and empowering communities to engage in restorative practices functions as an example of non-reformist reform. Kaba states that non-reformist reform in this regard would mean the creation of a new structure which "will allow people to feel safe, have their needs met, on our way to an abolitionist end."[19]

Individual and collectivist challenges to the hegemony of the private car have been proposed as examples of non-reformist reforms in order to create "a more socially just and environmentally sustainable world." Eliminating one's driving in favor of a bicycle is an example of a non-reformist approach on an individual level. Expanding public transportation services and restricting individual automobile use has been proposed as an example of a non-reformist reform on a collectivist level.[24]

In a hypothetical example, scholar Brian Martin states "a strike for higher wages might simply buy off discontent and solidify capitalist control: it is a reform that strengthens the system. In contrast, pushing for greater worker control over shop-floor decisions can lay the basis for further worker initiatives: it is an example of non-reformist reform."[14]

References

  1. ^ MacEwan, Arthur (1999). Neo-liberalism Or Democracy? Economic Strategy, Markets, and Alternatives for the 21st Century. Pluto Press. p. 15. ISBN 9781856497251.
  2. ^ a b Gorz, André (1987). "Strategy for Labor". Theories of the Labor Movement. Wayne State University Press. p. 102. ISBN 9780814318164.
  3. ^ Schmitz, Volker (2018). Axel Honneth and the Critical Theory of Recognition. Springer International Publishing. p. 156. ISBN 9783319919805.
  4. ^ a b Mittelman, James H. (2017). Implausible Dream: The World-Class University and Repurposing Higher Education. Princeton University Press. pp. 51–52. ISBN 9780691165189.
  5. ^ Rai, Milan (1995). Chomsky's Politics. Verso. p. 106. ISBN 9781859849163.
  6. ^ Yanli, Feng (2012). "Spaces of capital, moments of struggle: A review of the eighth annual historical materialism conference". International Critical Thought. 2 – via Taylor & Francis Online.
  7. ^ Burbach, Roger; Fox, Michael; Fuentes, Federico (2013). "The pink tide and the challenge to US hegemony". Latin America's Turbulent Transitions: The Future of Twenty-First Century Socialism. Zed Books. ISBN 9781780324968.
  8. ^ a b Jeffries, Fiona; Ridgley, Jennifer (2020). "Building the sanctuary city from the ground up: abolitionist solidarity and transformative reform". Citizenship Studies. 24 – via Taylor & Francis Online.
  9. ^ Solórzano, Daniel G.; Yosso, Tara F. (2009). Maintaining Social Justice Hopes within Academic Realities: A Freirean approach to critical race/LatCrit pedagogy. Wiley. p. 80. ISBN 9781405151061.
  10. ^ a b Baer, Hans A. (2019). Motor Vehicles, the Environment, and the Human Condition: Driving to Extinction. Lexington Books. p. 166. ISBN 9781793604897.
  11. ^ Schram, Sanford (2000). After Welfare: The Culture of Postindustrial Social Policy. NYU Press. p. 184. ISBN 9780814797549.
  12. ^ Dixon, Chris; Davis, Angela Y. (2014). Another Politics: Talking Across Today's Transformative Movements. University of California Press. p. 289. ISBN 9780520279018.
  13. ^ Mize, Ronald; Swords, Alicia (2010). Consuming Mexican Labor: From the Bracero Program to NAFTA. University of Toronto Press. p. 238. ISBN 9781442604094.
  14. ^ a b Martin, Brian (2012). "Reform - when is it worthwhile?". Anarchist Studies. 20: 55–71.
  15. ^ a b Newman, Janet (2012). Working the Spaces of Power: Activism, Neoliberalism and Gendered Labour. Bloomsbury Academic. pp. 1–2. ISBN 9781849664905.
  16. ^ Maral-Hanak, Irmi (2009). Language, Discourse and Participation: Studies in Donor-driven Development in Tanzania. Lit. p. 63. ISBN 9783643500144.
  17. ^ a b c d Spade, Dean (4 May 2016). "Mainstreaming of Trans Politics & Mainstreaming of Criminal Punishment System Reform". The Evergreen State College Productions.{{cite web}}: CS1 maint: url-status (link)
  18. ^ Ben-Moshe, Liat (2013). "The Tension between Abolition and Reform". The End of Prisons: Reflections from the Decarceration Movement. Rodopi. pp. 87–88. ISBN 9789401209236.
  19. ^ a b Dubler, Joshua; Lloyd, Vincent (2019). Break Every Yoke: Religion, Justice, and the Abolition of Prisons. Oxford University Press. pp. 52–53. ISBN 9780190949167.
  20. ^ a b Skybreak, Ardea (2015). Science and Revolution. Insight Press. p. 196. ISBN 9780976023616.
  21. ^ Osman, Suleiman (2012). The Invention of Brownstone Brooklyn: Gentrification and the Search for Authenticity in Postwar New York. OUP USA. p. 252. ISBN 9780199930340.
  22. ^ Field, Nicola (2016). Over the Rainbow: Money, Class and Homophobia. Dog Horn Publishing. p. 304. ISBN 9781907133947.
  23. ^ Nguyen, Nicole (2019). "Introduction: Defining the Enemy Within". Suspect Communities: Anti-Muslim Racism and the Domestic War on Terror. University of Minnesota Press. ISBN 9781452959160.
  24. ^ Baer, Hans A. (2019). Motor Vehicles, the Environment, and the Human Condition: Driving to Extinction. Lexington Books. p. 166. ISBN 9781793604897.
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