Community Organization

By: EV

Community Organizing is essential to any population or community seeking change. The key in community organizing is locating the method that work’s best in not only soliciting participation but also conveying the message of the community. The models of both Alinsky and Dr. Martin Luther King Jr. discuss the importance of communication, forging alliances, and the selection of organizers regardless of age, race, sex and physical ability. Although Alinsky and Dr. King are similar in principles surrounding their theories, they differ in their definitions of community involvement, the use of stereotypes, and religious incorporation. Further explanation concerning the use of Dr. King’s model, the direct nonviolent approach, will be given later in the paper. The example of undocumented Latino immigrants will clearly illustrate both the use and success of the direct nonviolent approach when working with minority populations; however, it is also important to note that this could perhaps be seen as a limitation to this particular approach.

Introduction

Today, the level of community involvement has decreased dramatically from that of the past. This is particularly due to the ever-changing political climate as well as the perceived level of progress, which has been attained throughout history. The process of change continues to occur at a rather slow and sometimes even nonexistent pace. This reason in particular has led many young adults to question the importance of both their voice and involvement in movements designed to empower specific populations of individuals. Both Alinsky and Dr. Martin Luther King Jr. argue that feelings such as these are essential in creating movements that will ultimately affect and in some cases inspire the public as well as the oppressed. Thus, feelings such as these should not be ignored but rather utilized in such a way that they create a framework for an organization that can advocate on behalf of those who are oppressed. Both authors agree that the acknowledgement of such feelings as hopelessness and despair are essential to creating a movement that advocates for change. Although both authors argue on behalf of change, they differ significantly in their definitions of the type of involvement needed to create such change. While Alinsky argues on behalf of direct participation by all members of the movement, Dr. Martin Luther King Jr. counters by stating that direct participation does not constitute one’s involvement in a particular movement; thus, it is irrelevant in determining one’s level of support.

The Alinsky Model
Reminiscent of Dr. King, Alinsky believes that revolutionary change occurs due to reoccurring feelings of hopelessness and defeat by the oppressed. Although feelings such as these are crucial to creating change, they do not provide the continued momentum and support needed to advance the movement. Hence, one must remember to channel such feelings into other areas that would ultimately strengthen rather than weaken the movement. The movement should serve as a way in which to embrace all members of a society rather than a source of exclusion; thus, all members of a community should be involved regardless of age or class. Furthermore, all members must also be informed of the expected sacrifices to be made on behalf of the movement. Each member must be willing to sacrifice both themselves and their interests for the freedom of others. Sacrifices (i.e. jail, abuse, loss, etc.) such as these demonstrate an individual’s level of commitment to both the movement and the general well-being of society. Prior to making such sacrifices, each individual must question his or her involvement in both the movement and in society to determine whether the movement is necessary in creating change. If the movement proves to be necessary, each individual must not only be capable of communicating the issues at hand but also the belief in the movement’s ability to create change. Alinsky reiterates the importance of communication by stating that one must be able to communicate the experience of his or her community to both them and the outside world. Members must not only communicate the experiences of their community but also remain active in fighting the perceived injustices. Alinsky is quick to point out that although remaining active is important; one must always have a reason for any activity that occurs within the movement. The movement’s ability to provide an explanation will not only solidify the movement but also give meaning to those involved.

King’s Direct Nonviolent Movement
The principles of the direct nonviolent movement led by Dr. King are similar to those presented by Alinsky. Like Alinsky, Dr. King proposes the inclusion of all individuals regardless of age, class, race and physical ability. Dr. King argues that by seeking unity with others in similar situations, it not only increases the level of community involvement but also gives a voice to the movement. The voice of an entire community is often more difficult to ignore as opposed to one that is specific to a designated population; thus, the voice of poor, disadvantaged Whites is just as important and in some cases more essential than the one being heard by the African-American community. The voice of poor, disadvantaged Whites not only demonstrates the inequalities present in White society but also in other communities as well; thus, creating a network of support willing to fight on behalf of all humanity rather than a specific population. Hence, the focus of any movement should not be on one injustice but rather a combination of injustices occurring within a given society. For all injustices are interconnected and should be dealt with accordingly.
Dr. King also argues on behalf of utilizing the available resources within a community to forge both alliances and trust with community members. The example provided by Dr. King was that of the church. Due to Dr. King’s religious background as well as the significance of the church in the African-American community, the church played a crucial role in defining the theories and practices of the direct nonviolent movement. Prior to joining the movement, all participants had to agree to the following criteria: to incorporate and think about the teachings and life of Jesus on a daily basis, remember that the movement seeks justice and reconciliation not victory, to talk and walk in the manner of love, to be a soldier of God, must be willing to sacrifice oneself and wishes for the freedom of all men, observe the rules of courtesy, must continually locate ways to help others and the world, refrain from all forms of violence (i.e. verbal, physical and mental), maintain one’s physical and spiritual health, and finally each participant must follow the directions of the movement and its leaders (King, 1963, p. 51). These examples clearly illustrate the expected behavior of all participants based on the church and its scriptures. Christianity undoubtedly played a key role in both the creation and functioning of the movement.

Comparison of Community Organizations
Although both movements are similar in many aspects, there are also some significant differences. Unlike the model provided by Alinsky, the direct nonviolent movement incorporates both the church and its religious text in defining and molding its concept of peace. Though the incorporation of the church was beneficial to the African American movement, one must not forget that it also excluded those who were not tied to a particular religious affiliation. Unfortunately, the inability to succumb to the basic principles of the church further alienated and in some cases perpetuated, the oppression of those not religiously affiliated. It could then be argued that such alienation based on religious affiliation was comparable to the segregation laws of the south; therefore, decreasing the credibility of the movement’s slogan of equality. Another area in which the two theories differ is that of individual participation. Alinsky (1971) argues, “Change means movement” (p. 221); thus, those who do not actively participate in the movement are allowing for the continued existence of oppression. Conversely, the direct nonviolent movement states, “one need not directly participate in order to be involved” (King, 1963, p. 27). Rather than direct involvement, an individual simply needs to identify with the movement, have pride in the movement and support the movement either financially or spiritually. Therefore, the direct nonviolent movement provides more wiggle room for those who have little time or the ability to directly participate in the movement. Furthermore, it also allows for an increased chance of possible participant recruitment, which would then provide more reliability to the concerns and social issues being voiced. Alinsky also differs from King in that he believes that the negative stereotypes of a particular group can be seen as a tool of enlightenment rather than oppression. Alinsky (1971) states that the use of stereotypes and humor in direct action often allows the majority to “recognize at last the absurdity of their stereotypes” (p. 145). The direct nonviolent movement however would argue against such displays by stating that such actions only perpetuate the existing stereotypes. This type of action would then only serve as a reminder of the participant’s inferiority to the dominant group rather than a source of empowerment.

Undocumented Latino Immigrants
Today, Latinos like African Americans of the past are being confronted with issues of discrimination and oppression. It is important to state that by no means am I arguing that the problems of the past no longer affect African Americans. I am simply arguing that the level at which African Americans are being oppressed and marginalized within our society has shifted dramatically over the past few decades. Furthermore, the possibility of oppression is significantly greater for Latinos who are classified as undocumented; thus, placing them in a similar situation to the African Americans (i.e. slaves) of the past. The focus of undocumented immigrants and their current situations leads me to select the direct nonviolent movement as a way in which to organize this particular population. Prior to creating a nonviolent movement, one must be able to communicate the issues as well as inspire those involved in the movement. Thus, mutual communication is important in not only understanding the issues affecting undocumented immigrants but also inspiring them in the ability to create change. Furthermore, one must be able to communicate the experiences of undocumented immigrants to the public in order to educate them as well as solicit support from a variety of individuals regardless of age, class, race, citizenship and physical ability. The next step in organizing this particular community would be to seek unity with others in similar situations. Undocumented Latino and Asian immigrants could unite in order to combat the existing inequalities in housing, job opportunities, education and immigration. Additionally, these two populations could then utilize the existing resources available within their communities to forge both alliances and trust with community members. Like the African American communities of the past, resources such as churches, community agencies serving undocumented immigrants, race-specific organizations, politicians as well as elite community members could be solicited in hopes of building useful relationships and alliances. Relationships such as these will not only increase support for undocumented rights but also increase media coverage, which will serve as an educational tool for the public. However, one must also be aware of the possible dangers that could occur due to such coverage. The fact that undocumented immigrants are such a vulnerable population adds a considerable amount of pressure to the movement. Thus, the amount of direct involvement (sit-ins, marches or demonstrations) would either have to be carefully planned or eliminated from the movement’s agenda because of possible deportation; therefore, severely limiting the type of direct action taken.

Conclusion
As one can see, community organizing is essential to creating change. Both authors have clearly demonstrated that in order to create such change, one must be able to communicate a community’s experiences to not only the community but also the public. Each community is unique thus not all theories or standards will apply in every respect and must be adjusted according to the community at hand. In doing so, this will not only secure the possibility of creating change but also guarantee it.

Bibliography

Alinsky, S. (1971). Rules for Radicals. New York: Vintage Books.

King, M. (1963). Why We Can’t Wait. New York: Signet Classic.


© 2005