{"@context":"http://iiif.io/api/presentation/3/context.json","id":"https://georgiadusk.aviaryplatform.com/iiif/542j67bm58/manifest","type":"Manifest","label":{"en":["Justice NOW 2024: Salome Paul"]},"logo":"https://d9jk7wjtjpu5g.cloudfront.net/organizations/logo_images/000/000/699/original/Georgia_Dusk_Tagline_Primary_2x.png?1750685138","metadata":[{"label":{"en":["Duration"]},"value":{"en":["00:28:50"]}},{"label":{"en":["Description"]},"value":{"en":["\u003cp\u003eThese mini-oral histories were recorded during the We Tell Our Own Stories: Reproductive Justice Oral Histories event at Loudermilk Conference Center in downtown Atlanta as part of JusticeNOW2024 a cross-movement, power-building, and power-shifting national conference.\u003c/p\u003e"]}}],"summary":{"en":["\u003cp\u003eThese mini-oral histories were recorded during the We Tell Our Own Stories: Reproductive Justice Oral Histories event at Loudermilk Conference Center in downtown Atlanta as part of JusticeNOW2024 a cross-movement, power-building, and power-shifting national conference.\u003c/p\u003e"]},"provider":[{"id":"https://georgiadusk.aviaryplatform.com/aboutus","type":"Agent","label":{"en":["Georgia Dusk"]},"homepage":[{"id":"https://georgiadusk.aviaryplatform.com/","type":"Text","label":{"en":["Georgia Dusk"]},"format":"text/html"}],"logo":[{"id":"https://d9jk7wjtjpu5g.cloudfront.net/organizations/logo_images/000/000/699/original/Georgia_Dusk_Tagline_Primary_2x.png?1750685138","type":"Image"}]}],"thumbnail":[{"id":"https://d9jk7wjtjpu5g.cloudfront.net/public/images/audio-default.png","type":"Image","format":"image/png"}],"items":[{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405","type":"Canvas","label":{"en":["Media File 1 of 1 - open-uri20250625-778-x8hgn3.mp4"]},"duration":1730.95399,"width":640,"height":360,"thumbnail":[{"id":"https://d9jk7wjtjpu5g.cloudfront.net/public/images/audio-default.png","type":"Image","format":"image/png"}],"items":[{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/content/1","type":"AnnotationPage","items":[{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/content/1/annotation/1","type":"Annotation","motivation":"painting","body":{"id":"https://aviary-p-georgiadusk.s3.wasabisys.com/collection_resource_files/resource_files/000/278/405/original/open-uri20250625-778-x8hgn3.mp4?1750875656","type":"Audio","format":"audio/mp3","duration":1730.95399,"width":640,"height":360},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405","metadata":[]}]}],"annotations":[{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414","type":"AnnotationPage","label":{"en":["Salome Paul Transcript [Transcript]"]},"items":[{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/1","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=0.0,2.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/2","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Dartricia Rollins  \n\nMy name is Dartricia Rollins, and I'm here with Ashby Combahee, and we're interviewing Salome Ayuak for the We Tell Our Own Stories: Reproductive Justice Oral Histories event.  Today is November 17, 2024, and Georgia Dusk: a southern liberation oral history project is conducting this oral history at Loudermilk Conference Center in downtown Atlanta as part of JusticeNOW2024 a cross-movement, power-building, and power-shifting national conference. You have been asked to participate in this oral history as part of the documentation of the long history of resistance, struggle, and organizing in Georgia and across the US South. SPARK RJ is one of the central organizations within this legacy of community networks, organizing strategies, and resources for healing in response to constant state repression. The oral history interviews provide elements of history that are often not apparent in traditional archival documents or dominant media. The interviews enable participants to reclaim the narrative and historical representation of reproductive justice organizing and movement building. And so with that, Salome, can you please introduce yourself by saying your name, pronouns, age, and organizing or cultural work you do?","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=2.0,80.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/3","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Salome Ayuak (Paul)  \n\nYeah. My name is Salome Ayuak, and my age is I am 29 years old. And the type of organizing I work, I do, I work to do solidarity work between Black/African peoples in the so called United States of America, with Black/African peoples on the continent, and understanding how interconnected our struggles are, and therefore how interconnected our liberation is. And I do that through political education, such as various teach various teaching classes that I've put together in the past, as well as film screenings, as well as workshops and things of that sort, so that we come to an understanding and can build relationships, build community, and also material like materially support comrades on the ground, through fundraisers and through having clarity in terms of our history, so that we're not repeating the same mistakes.","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=80.0,150.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/4","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Dartricia Rollins  \n\nThank you. And so the first question that kind of grounds us is, who would you like to dedicate your oral history to?","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=150.0,158.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/5","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Salome Ayuak (Paul)  \n\nI want to dedicate my oral history to all Black/African peoples who are interested and committed to our liberation, those who came before us, those of us who are struggling now and those that will continue the struggle after my time here.","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=158.0,183.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/6","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Dartricia Rollins  \n\nThank you. And so could you tell us, um, where you're from, and then where you currently live?","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=183.0,191.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/7","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Salome Ayuak (Paul) \n\nYeah, so I was born in Uganda, Kitgum, Uganda, it's the it's the northernmost part of Uganda in Acholi Land. And I was born in a refugee camp there. And the camp was primarily folks who fled South Sudan, the civil war in South Sudan, and I currently reside in Atlanta, Georgia.","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=191.0,217.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/8","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Dartricia Rollins  \n\nWhen did you come to Atlanta?","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=217.0,219.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/9","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Salome Ayuak (Paul)\n\nI moved to Atlanta in 2018. This was after undergrad, and I wanted to move to Atlanta because when my family was first displaced to the US, we were first displaced in Salt Lake City, Utah, but due to a great amount of repression and hate crimes that took place within the first six months that we were there. My father figured we should move to the closest place where we knew somebody from back home, and that was Idaho, and so we moved to Idaho and really built a community of recently immigrated Africans there, particularly within the South Sudanese community there. And then after that, I went to undergrad in Oregon. And then from there on, in my politicization, even though it was the liberal arts school I was, I came to an understanding that I needed to live in a space where I can learn and grow and be with other Black/African peoples. And I found that a lot of the liberalism that really puts puts all of us into this BIPOC bubble was insufficient and not a space in which I can learn and grow. And Atlanta was the place of choice, because, because I used to spend some summers here, because my aunt and uncle live here, so I used to spend a few summers here. And each time I came here, it was really great. And then I hated, I would hate having to go back, and I also was broke. And so the thing was, okay, I want to live in another city. I have really small money in my bank account, but in our culture, your aunt and uncle are supposed to treat you like their child. And so after I graduated, I became their child and moved in with them in Atlanta.","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=219.0,341.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/10","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Dartricia Rollins  \n\nThank you. So can we go back to, I don't know your kind of politicization and your understanding of the world around you, but you started with talking about being born in a refugee camp and then kind of a break with liberalism. And I'm curious about, you know, what got you there?","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=341.0,370.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/11","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Salome Ayuak (Paul) \n\nSo many things got me there, but I think even where I was born, when I was born, there's no. South Sudan didn't claim me. At that time it was Sudan, it was one country. Sudan didn't claim me as a citizen, as its\"property.\" Uganda didn't claim me because I was born in territory and where I was born, a war broke down. Broke out in the refugee camp, where people so we ran from war to go to the refugee camp, and then war broke out there. And it's, it's a war that's connected with this color revolution that so many folks talk about with which was Joseph Kony, 2012 but as I said, I'm 29 years old, and so he was actually, he was one of our neighbors. And when that was happening, that was in the 90s, but, you know, there's this huge movement that's right around it. In 2012 after he was no longer even there. But yeah, my my being born without a claim to a state. I didn't have to unlearn my commitment to a particular nation state, right? That wasn't part of my process. And because we were, we were part of the southernmost part of South of Sudan, we were a repressed group as well. So there was already an understanding that, hey, the reason we're struggling, the reason this is happening is it was always said it's because of our government. There's a there's already a distrust of government within my community, and so I didn't grow up with faith in in government. They call it Akuma, ain Arabic, Juba, Akuma government. There was no faith in it. The only faith that people had was in their own community members. For example, when I was maybe four, my one of my earliest memories when I was four, it was actually how Joseph Kony and them would do what they did in the camp, is they would go around and burn down homes so like, throw fire on top. And my older sister and I slept in the same area, and something told me, Hey, Salome, go go outside. Go pee. You need to go pee. And I usually have to pee a lot. But something told me, like, spiritually told me, hey, you need to go pee. And like, where did you pee? Especially as a young child, is just like, behind the house. And so I go outside, and as I'm behind that, I hear some people, and they had just reached the house where my sister and I were sleeping. And my sister is a deep sleeper, so she stayed sleep there me, I try to keep quiet so they wouldn't like notice that I'm back there. And then eventually, like, like, when, when the neighbors, because the men would go from house to house to try to, like, see who they can pull out, what things they can they can hold on to, right? So, like, I don't have any baby photos, because all of that stuff got burnt, right? And so when my uncle came there, he literally went and, like, got my sister out. And so to me, that's an example of, like, how communities show up for each other, and the only way we survive is through community. And that continued when we were in Idaho. So when we moved to Idaho, my father started a South Sudanese church there, and the way it's positioned is the church was maybe a five minute walk from where we lived. The school was a two minute walk from where we live and where we lived. They placed all of the newly immigrated South Sudanese and Somali folks within the same apartment complex. So we were all neighbors and so so many of the people that this was actually after we moved away from my dad's friend's house, because we first moved there because it was an emergency, we all lived in the same house, and at that time, there was two families of six in a four bedroom house. So there's 12 people sharing this, sharing this home in Idaho and but then when we moved into the apartments, we moved into the apartments, we moved into the apartments that had, that had all these other recently immigrated Africans. And the way I lived, when a lot of people describe, like, commune type living I'm like, that's kind of, it's similar in the sense that, like, my neigh... like when my parents were at work, like I would go to the house of like the elder woman who couldn't who doesn't work right, and can't work because of different reasons. And then my dad, because he knew maybe a few more words of English than some of the others would interpret. And then each person who learned how to drive would then teach the other person how to drive and be like, Oh, this is the person you go to to to assure that they'll approve your license, things, those type of networks. And then my entire life in Idaho, it was especially it. It was when I'm in school, when I'm in these official spaces. It's very white, but in terms of my own social life, like my weekends are with other Africans, other Black people, right? And in church, we would sing a lot of, I don't know Arabic Juba, but I know Arabic Juba songs, like church songs, right? And so we would have Arabic Juba songs. We would have our instruments. And so a lot of our cultural stuff sustained. And each like birthday parties, weddings, funerals, were all celebrated together. And the people that are Acholi that lived there, which is my group, they're people who, like, we're all from the same village where our ancestors are from. And so these people are still people that I'm connected with today. So it's not people who it's like, I move and then, you know, our families are intertwined in different ways. See, but when I go to Acholi conferences, I see some of these same people. I go to them, and they're like, Oh yeah, I remember when y'all left, you know, to go. I remember, like we came at the same time. The last conference I went to, I met the person who picked us up from the airport when we arrived in Salt Lake City, Utah for the first time, and after I gave like, a talk or whatnot, he was like, Yeah, it's so wild seeing you, like, from the age of five, six to now. But I say all that to say, like, it's really community that's allowed me to do that, and allowed me to understand the world and, like, care about people outside of myself. And I think in my politicization, like I could have gone a liberal route with it, and I did start with a liberal route with it, in the sense of, in the sense of, I went to a liberal arts school, right? And how I got to that school was because I was propped up as, like, the good student or whatever, like straight A's. If I got, like, a B or A minus, it was like an issue in my household, you know. And so I was like, school was like the thing that I was good at, and I ended up getting a full ride scholarship to go to any school in the country that I wanted to I don't know how I ended up in Oregon, but like, I got a full ride to, like, whatever school you want to go to, like, you know, like that you've gotten accepted to, like, it's paid for basically, um, and how I ended up there, actually, part of my goal was to come to school in Atlanta. But then towards the end, like, I got too scared about being so far away from family. And at that time, I thought I wanted some school that where I could minor in Women-Gender Studies. And at that time, I was going to be a doctor as well. Like at my high school, I was like, president of, like, Health Occupation Students. I was gonna be a pediatrician, you know? But then that's like, how my school functions is I get this call you. They call each it's a really small school. They call you to be like, Hey, this is a major you chose when you applied for this school. So these are the type of classes you're going to look at when you register. And they were like, yeah, so since you want to do pre med, these are all the math and science classes. And in that call, I was like, in my head, I was like, wait, I'm getting my school paid for. I actually don't have to do that. And I was like, actually, I'm studying International Relations. And that's that led to, that led to me taking classes that I soon learned in my International Relations classes that international relations is about maintaining U.S. hegemony. And I got so frustrated in that class. And I think what helped move me was I met one day, I was on the elevator with this professor. Her name's Janaka Kuman, and she's she teaches political science too, but she teaches it in a way that that like is not the regular way of teaching it. And she and I talked with her about my frustrations, and she basically had me become her TA/research assistant. And I was reading like Thomas Sankara text. I was reading all these, like Black revolutionary texts, right? And when I and then later on when I ended up going to South Africa, a lot of those understandings of the world were like, shifted as well, because I saw it in action and organizing, and was able to see like, hey, like the struggles continuing. Um, let me fast forward, because I'm yapping a lot, but...where should I go?","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=370.0,941.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/12","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Dartricia Rollins  \n\nI can help you.  I mean, you can, you can then tell us, then what brought you, what brought you to reproductive justice work from that, from from studying international relations?","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=941.0,942.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/13","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Salome Ayuak (Paul)  \n\nYeah.  I actually didn't end up studying it.","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=942.0,956.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/14","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Dartricia Rollins \n\nYou didn't actually end up studying it?! What'd you study?","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=956.0,959.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/15","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Salome Ayuak (Paul)\n\nHistory.","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=959.0,960.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/16","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Dartricia Rollins  \n\nHistory?  Yeah, so I was going to study it. But after my first IR class, I was like, nope. And then I met another professor who does a lot of African history stuff, and that's where she taught me oral history, like, and all of these other things. And I was like, this is where I can see myself doing this work, because within, in all of my classes, like I took with maybe five professors, tops, during my entire time there, I would choose my classes based off the professor and yeah. So what got me from that to repro is I needed a job like once I'm my friend told me you have one choose one thing, because I was so overwhelmed about, what do I do when I graduate? And I was like, my one thing is just moving to Atlanta. I moved here, no job, no plans, no nothing. And I ended up I was just applying to everything that was there. There's this, this was 2018 during the Abrams campaign. So I got a job, knocking doors, canvassing, whatnot. And then something happened with my manager, and then I became the manager, *laughter* and then I was doing that work, and I and I was, there's for a moment in time where I fell into identitarian politics, where I was like, oh yes. Like, you know, I understand from like, what I read that like, you know, it doesn't, like, this system doesn't work...duhduhduh. But I fell into the identitarian politics of, like, oh, but it's, it'll be the first Black woman governor. And, like, that's what mattered. And the thing she said, like, made sense to me and whatnot from like, what I saw there. And it was, like, the first time in a space where folks are, like, outside of South Africa, like, where, like, whole groups of Black folks are coming together and making things and like, this was the path, but how I got disillusioned by it, or, like, how I got disinterested, and was when it, when I started seeing all these the budget lines, I started seeing how much money is spent, how much energy is there, how much, how much work is put into this one thing that then just disappears overnight. During election day, people have rides, people have food, people have all these things taken care of. And then I was like, Wait, this doesn't make sense. And then I joined in within that same building, there's somebody who's who does organizing in Atlanta, but I was like, Oh, I'm interested in this. And like, I was doing some anti-gentrification work, learning about capitalism while trying to, like, you know, put it into action. Like, trying to put things into action is really what moved me to be like, to see what works and what doesn't work. And then later on, I so I was still doing the with the formal reproductive health, rights, justice, work, whatever. And then once I started learning more about capitalism, concretely, and seeing how it's how it manifests in real life, not just theoretically, like I was doing an undergrad, but seeing, like, Okay, this is how it impacts people, etc. I was like, actually, like, I like. I became less and less interested in the formal work I was doing. And my work in life, my life work became where I put my energy, what's important to me. And then I ended up joining a organization of like, from folks from the Horn of Africa doing liberation work. And then that led me, I was like informal member of BAP (Black Alliance for Peace) through that, because I sat on the steering committee for the US out of Africa Network, and then eventually joined BAP. And from there on, that like I've been solidified in the understanding that, like all of these folks, are puppets for Empire. And during my time working in repro I went to, I remember I went to this, this one of the last days of Abrams, of Abram's campaign. Obama came to town to speak at Morehouse, and I was, like, just a few feet away from him. And when I saw his eyes, I could, I didn't see anything. And it reminded me of what my people say, like Obama's Luo, which is like a similar ethnic group to me. So when his family speaks like I know what they're saying. And it reminded me of what my people say about like the people who ascend so high in society that sometimes it seems mysterious. Is like it requires them to sell their soul, to go underwater, sell their soul, and they are like, they don't, they're not there. And so when I saw Obama's eyes, I was like, Oh, he's like, he's not here. He doesn't like, he's, he's, he's, there's nothing redeemable about this person.","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=960.0,1237.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/17","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Salome Ayuak (Paul)  \n\nAnd then looking at the details of all of the waivers that went in, I was I learned that, like, the reason, what part of the reason I'm here, is because, like, he was there killing my people with US guns and whatnot. And to me, I was like, none of these people are redeemable. They're literally so harmful to us. And no identity, whatever, whatever it's like, what are you actually doing. And to me, that's then what became what matters. And so for me, I'm like, having that clarity is really important. And I noticed that when I go to conferences, like Acholi conferences, there's so many, so many of our people don't even have, like, elementary school education, but when I talk with them about, hey, like when I just share the things I'm learning around imperialism, around neo-colonialism, it's received so quickly, much quicker than when I engage with folks who haven't gone through war in the States, trying to, like, convince them that like killing people is like a bad thing, even if It means you get, like, some type of convenience. And I learned that, like for me, political education is really important because it can move people, learning how to talk with our people, learning how to engage, learning how to like, not see yourself as like the know it all, but like, being in a learning community, and oral histories also has helped me with that. Like I've done so many oral histories of my people, especially those who fled in 2017 after the recent flood from South Sudan to Uganda. It was at Bidibidi refugee camp at that time, the largest refugee camp in the world, and everyday people just talking with them about like the like, their conditions and what they envision and the types of theories they came up with. I'm just like, this is where I need to be. This is the work I need to be doing. It's with my people. It's building these relationships. It's trying to figure out something else, because life as it is right now is not sustainable. And something else has to give, yeah. So what is required of us, what, what, what, yeah, what needs to happen in our movements to actually achieve this, this liberation that everyone says they want, that we're we're supposedly, you know, at this conference, to talk about? I think we need to get real. I think something I noticed a lot, especially within this movement, is folks will say all the cute things. But then let's say groups of folks are, like, laid off. Like, there's so many layoffs going on right now in the world, and our movement is not divorced from that. And then particular, like, ED's (Executive Director's) and whatnot will come up and like, back the people who just did the firing, as opposed to the folks who just got fired. So, like, our relationship to who we stand with, I think, is important to interrogate. It's not just like, Oh, I'm anti-capitalist, whatnot. How are you anti-capitalist? But you're standing against workers. So that's, that's one, one point, like, just that reflection, this is from, from an individual point. Is that deep interrogation, which requires you to take the blinders off, which requires you to, especially if you're used to talking on so many big stages, like let some of that ego go, if that's your interest. But I know it's not some folks interest because they're comfortable, and that's them, y'all will get eaten. But the I think, from a from more of like collective standpoint, I think we need to to actually get in deep study, actually understand what's taking place, not just if somebody's posting about a particular thing, not just being so quick to ride with it, because sometimes that's counteractive to where it is that we need to go, like, actually studying the thing, so that we're not out here, like, for example, saying that, like, all Sudan needs is Sudanese people need is, like, some food because of the humanitarian crisis. No, the people of Sudan need imperialism to end. Right? So deep study is what's needed, deep relationships, which comes from organization building and building collectives of folks that are grounded in very clear principles that have a line. We have to draw a line. We can't, we can't keep saying we're anti-capitalists and then keep moving folks towards elections that lead to death and like suffering for the masses of people of the world. And we also need to not see ourselves this thing in the US we I think often we similar to how the government deploys military people, we deploy so many of our ideas that are counteractive to revolution, and I think we need to shut up, myself included, especially if I'm engaging with my comrades that are that have been struggling for like decades, right? That they're continuing their, their their their struggle. Who am I to come and say, Hey, this how you should do it, instead the people, they understand their conditions, especially when it's folks that are doing anti-imperialist organizing with the clear, with a clear communist lens, right? And that, to me, is important. We can't just say anti-capitalist. We're anti-capitalist, but what do we believe in? You know, we're for abolition. Okay? Like, what's the pathway to abolition? It's not just, oh, abolition. I really, I dream of abolition. Let me go to sleep so I can come true. No, baby, you got to get to work, you know? And so, yeah, I think joining groups of folks that are aligned, studying, being willing to be wrong and and assessing like is, is the organizing that I'm doing actually changing people's lives. And if it's not, if all you're doing is just being able to take really cute pictures and have spa days and whatnot, then it's actually not transformative. And I know some people are okay with that, because they're comfortable, because they're they're getting paid well to be able to sustain a particular type of life to do it, but for the majority of us, it's not sustainable. And if we can have real solidarity now, when the people of the global south fully rise and get rid of imperialism, they like you gon be you gon be a friend of the people, right? Because you're doing that work here as well. You're not gonna be on the chopping blocks, you know, so for your own preservation, like, let's stop being goofy. That's my only thing, because we real goofy out here and contradictory and are using we say we're anti-identitarian shit, but then we're using that shit to be...whew, I be cussing, whew, but then we're utilizing, we're weaponizing, that same stuff to be destructive to people and to and the shifts that we're making, if the shifts we're making to people's like lives is not making their lives better and it's just harming them, like you, at the end of the day, you're either on the side that's moving towards revolution, or you're sustaining this current system. Like in anything that you're doing, it's either you're moving towards liberation or you're sustaining this. And so I think that's a question we need to ask with every action, and I think part of doing that requires, requires integration of how all of these movements get coalesced. I don't know the English maybe coalesced.","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=1237.0,1714.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/18","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Dartricia Rollins\n\n Coalesced.","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=1714.0,1714.0"},{"id":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405/transcript/94414/annotation/19","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Salome Ayuak (Paul)  \n\nCoalesced into these nonprofit structures with all of these rules that make it so that we can't actually do the necessary work. *Is it okay if I come inside? Yeah, I'm the videographer, so I just.* (unidentified conference videographer)","format":"text/plain"},"target":"https://georgiadusk.aviaryplatform.com/collections/3341/collection_resources/150969/file/278405#t=1714.0,1730.95399"}]}]}]}