Collaborative solidarity

Collaborative solidarity refers to the social practices that support the organizational approaches and individual orientation seeking to implement the black freedom struggle (Altınay et al., 2019). Collaborative solidarity fosters the concept of unapologetic blackness where disreputable African Americans are involved in organizational work, political analysis, and movement activities. The implicit focus on the most marginalized groups captures the essence of collaborative solidarity. Self-care refers to individual awareness concerning personal rights and responsibilities. African Americans that campaign for their personal rights demonstrate a heightened sense of self-care.

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On the other hand, black joy refers to the resilient affirmation and support of blackness despite the psychic and material deprivation that affects African Americans (Altınay et al., 2019). Affected individuals and other participants in the group usually experience black joy. The concept of black joy is also referred to as collective effervescence. In this regard, black joy describes the euphoric sensation that African Americans feel when they are in the company of compatriots aligned in action and thought (Altınay et al., 2019). Black joy drives participants to cognitively realize and appreciate their power to cause change.

Collaborative solidarity can be promoted in contemporary society through several ways. For instance, individuals that experience injustices should be encouraged to seek affirmative action. Advocacy efforts are required to ensure that potential solutions to social problems are developed from the perspective of the most affected groups. Organizations such as the Movement for Black Lives seek to promote the best interests of marginalized African American communities. Groups including incarcerated individuals, sex workers, and prospective college students need to experience equitable allocation of resources. The Movement for Black Lives also concentrates on abolishing prisons and police, and condemning the violence against black transgender people. Collaborative solidarity can be further promoted in contemporary society by avoiding practices that amount to secondary marginalization. The internal practices of organizations formed to campaign for the rights of blacks must be modified to make room for unpopular views. Individuals that are often neglected or overlooked should be provided with extensive opportunities to express their objective, unreserved opinions. In this manner, collaborative solidarity can be enforced throughout the society.

Self-care can be promoted in contemporary society by conducting intensive civic education campaigns. Marginalized communities can be empowered if they learn about their rights and responsibilities. Individuals and groups that seem ignorant of their rights are more likely to experience discrimination, oppression, and prejudice. Self-care can also be promoted by reaching out to disadvantaged groups. For instance, dedicated hotlines can be established to encourage affected groups to reach out for assistance and support. Individuals that overcome debilitating circumstances can be used to encourage silent victims. Consequently, self-care can be promoted among blacks and other disadvantaged social groups.

Black joy can be promoted in contemporary society by making it easy for African Americans to join social movements. Advocacy movements can conduct recruitment drives in marginalized communities to reach out to willing participants. The experiences of persons involved in social movements can be used to encourage greater participation. In addition, black joy can be fostered by developing narratives that resist anti-blackness. Positive narratives concerning the effectiveness of social protests can encourage blacks to embrace advocacy. Social media demonstrations, movement-wide conventions, and organizational meetings must create space for practices and languages that promote black joy. Participants are more likely to cultivate black joy when they experience the euphoria of social movements.

 

References

“Black Feminist Visions and the Politics of Healing in the Movement for Black Lives” In Women Mobilizing Memory edited by Ayşe Gül Altınay, Maria José Contreras, Marianne Hirsch, Jean Howard, Banu Karaca, Alisa Solomon. New York: Columbia University Press (forthcoming 2019).