How Alternatives Are Built
Many of us are increasingly building a conversation in queer and trans and other activist spaces about what personal practices of wealth redistribution might look like. This conversation addresses a range of topics. People are talking about consumer practices: how can we assess what kinds of desires constitute needs in a culture permeated with advertising that tells us to base our self-worth on what we possess? High-tech gadgets designed to constantly distract and entertain us and also extend our work hours are rolled out weekly, wrapped in promises that we can all be smarter, more popular, and more efficient—how do we resist the message to buy, buy, buy?
We are also talking about practice related to risk and vulnerability. In a culture with a decreasing safety net, there is enormous fear-based pressure to save for retirement, unemployment, disability, children, and other life changes. A system that individualizes risk encourages people to look out for themselves alone and steel themselves against harm, knowing that they may face vulnerability alone. What kinds of structures would our communities need to put in place together so that we could trust that we would be cared for and that hoarding does not make the world safer for us? How can our queer and trans histories with caring for loved ones with AIDS, supporting youth abandoned by their families, and supporting queer and trans elders offer models?
We are also talking about giving away money. For some of us, that is about becoming monthly sustainers of grassroots organizations that focus on racial and economic justice, giving $20 or $100 or $1,000 a month from our paychecks. For others, it is about breaking the taboo of talking about trust funds and inheritances, facing off with family members who are terrified by the idea of a child or grandchild who is refusing their birthright wealth out of a recognition that the inheritance system sustains wealth disparity and that all wealth is stolen. People often need significant community support to take those steps, just as we do when we come out as queer or trans.
These and other conversations are vitally important—but not because we naïvely believe they are all that is required to end wealth and poverty. The systemic conditions that produce capitalism and its violence are not going to be resolved just by my monthly donations or by someone else giving away a trust fund. However, these practices are also not separate from systemic change. They are about building resources for our resistance movements, and they are about doing the difficult emotional work of examining internalized capitalism. We know that the personal is political, both because material realities are composed of our collective practices, and because broad-based transformation often emerges from experiments taken up at the local level.
In 2008, Tyrone Boucher and I started a blog called Enough (enoughenough.org) that aims to create a space for cross-class dialogue about the personal politics of wealth redistribution. Contributors have shared their experiences and experiments, ranging from choosing to sell a house at below-market value to prevent gentrification, to throwing dinner parties aimed at building this conversation within a social scene, to confronting family about plans to give away inherited wealth. Many contributors have been inspired by the work of Resource Generation, an organization that works with young people with wealth on these issues, and its book, Classified, which is an excellent resource. To see examples of the emerging queer and trans racial and economic justice work, check out the Audre Lorde Project (alp.org), FIERCE! (fiercenyc.org), the Sylvia Rivera Law Project (srlp.org), and Queers for Economic Justice (q4ej.org).