Cover art credit: Mai Vu/iStock/Getty Images, CSA Images/Vetta/Getty
ISBN: 978-0-8294-5879-4
Library of Congress Control Number: 2025932644
Published in Chicago, IL Printed in the United States of America 25 26 27 28 29 30 31
“Peace is the fruit of justice. . . . We must work with all who strive to make available the fruits of creation to all God’s children everywhere. It was in chains that our parents were brought to these shores and in violence we were maintained in bondage. Let us who are the children of pain now be a bridge of reconciliation. Let us who are the offspring of violence become the channels of compassion. Let us, the sons and daughters of bondage, be the bringers of peace.”
—“What We Have Seen and Heard: A Pastoral Letter on Evangelization from the Black Bishops of the United States”
FOREWORD
A MAN OF DEEP FAITH
Dr . Augustine is a man of deep faith . He loves the Church and sees the potential for influencing society away from its ills by means of her renowned social teaching, from which he has discovered his own passion for a better Church and a better world, where the love-of-neighbor ethic of the gospel of Jesus Christ can hold sway .
Praying with Our Feet is a book that follows upon a wealth of personal experience and ministry served in the trenches of urban life . Dr . Augustine’s first loves are youth ministry and young adult ministry, from where he knows the hearts and dreams of young people, their questions, and their critiques of the current adult generation . He knows the tough terrain that is the Church and her inner workings, her saints and sinners . He has a firsthand knowledge of the even tougher terrain that is American society and its institutions—a society seemingly comfortable with demarcations that maintain rigid boundaries between the haves and the have-nots, the rich and the poor . It is interesting to note how relatively recent are the notions of human dignity and social justice for all as concepts for social ordering and praxis . The twentieth century has bred much
of this in wake of the horrors foisted upon us by war, mass destruction, and calculated human extermination . But then the human condition still reeks of sin . Despite some real gains in social progress here and there, far too often, and just when we thought society was shedding some of its past sins, some awful incident erupts, wreaking havoc and agony, forcing us to wonder how much things really have changed for the better .
President Abraham Lincoln stunned the nation with his iconic 1863 Gettysburg Address pronouncing that America was conceived with the belief in the proposition that All men are created equal . It may have been the first time many Americans ever heard of the premise . As Americans, we want to believe that all people are created equal even if we are less likely to treat them that way . Suffice it to say, “equality” is a meddlesome term for our democratic experiment . Many opinions abound that would attempt to define it or undo it . Other nations would call us on the carpet as to how truly and faithfully we have lived up to this piece of civil doctrine . It all has to do with what is called the mysterium iniquitatis—the mystery of evil—that burglarizes the best inclinations of the human spirit .
In this vein, Dr . Augustine carefully explicates a path for systemic change . Out of the ground of his love for the Church he has earned a right to press the question why we are indifferent to becoming a more just and equitable society . He introduces us to some of his mentors over the years, church leaders who have left behind legacies of service, evangelization, and advocacy for the poor and for people pushed to the sides . He delves into the mess of the human situation appealing to the best that is found in the human spirit—those parts of us that can right the wrongs of injustice, ensconced preferential bias,
racism, poverty, and societal neglect . He shows us how we can tailor our democratic structures so that people striving to live wholesome, holistic lives can thrive .
We are a proud nation . We believe we have the answers to the world’s problems, but we fail to probe the inequities of our own social and governmental systems that keep us strangers to one another, provoking fear, crime, family instability, and despair . Our hyper sense of privacy is our undoing, preventing us from a workable solidarity and an appreciation of the noble forces that can prioritize the common good .
Praying with Our Feet makes for an informative read for people engaged in ministry . This book can be useful as an instructional text for people working in Catholic Charities and St . Vincent de Paul ministry . It poses rich meditation for parish small group discussion, for workers involved in social justice ministries, and for people wishing to know more about the Church’s teachings on human dignity and equality and social justice . Dr . Augustine’s book is a rich companion resource for classroom instruction on various social teachings and social justice topics .
—Bishop Joseph N. Perry
Auxiliary Bishop Emeritus of Chicago
Titular Bishop of Lead Chairman of the USCCB Committee Against Racism
Former Chairman of the USCCB Subcommittee on American Affairs
PREFACE
TWO MEN WHO PRAYED WITH THEIR FEET
A lesson from St . Ignatius about love being not a noun but a verb was imparted to me by one of my most treasured mentors in ministry, the late Bishop Fernand Cheri III, OFM . St . Ignatius famously said Love is shown more in deeds than in words . 1 But the full meaning of this philosophy was driven home to me when I witnessed the way that Bishop Cheri lived his life . He led by his example of love . I met Bishop Cheri—then Fr . “Ferd”—in the summer of 2000 at the Institute for Black Catholic Studies at Xavier University of Louisiana, where I was working on my Certificate in Youth Ministry . I had recently earned an undergraduate degree from Loyola University New Orleans and was working at a radio station and record company with my heart set on my dream job of becoming a disc jockey . Then, something happened . After chaperoning a youth lock-in at my home parish, St . Peter Claver, I fell in love with ministry . After seeking the wisdom of another mentor, my pastor, the late Fr . Michael Jacques, SSE, I changed my undergraduate major from mass communications to sociology . My plan was to pursue a master’s of pastoral studies at Loyola’s Institute
for Ministry while also working toward a certificate in youth ministry at the Institute for Black Catholic Studies at Xavier University of Louisiana .
As I began my ministry studies at Xavier, two things shocked me: I was the youngest person in the program by about twenty years, and I was constantly being recruited by all the priests to enter the seminary! Initially this felt like an honor, but it soon became aggravating when it appeared that my dedication to full-time youth ministry was not valued or seen as relevant .
One morning after class, I went to the chapel . As I sat in the back, catching up on my homework in the peace and quiet before Mass, I met Fr . Ferd . He stood out not only because he was dressed in the Franciscan habit but also because his friendliness was without constraint . “How you doin’, bro?” he asked . He introduced himself and then asked about my background, or, as we say here in New Orleans, he was fishing to find out who “my people” are . After a few minutes of small talk, he asked, “Have you ever thought of becoming a priest?” In my mind, I was like, Here we go again! Could a brother get a break and just be a great youth minister? Is priesthood the only option for single men who feel a call to ministry? I responded, “Father, I don’t think my girlfriend will let me go to seminary unless she can come too .” He gave me his famous chuckle which I would grow to love (and now miss) so much .
As with many things, God works in unique ways . Over the years Fr . Ferd and I became good friends, connecting whenever possible and eventually collaborating on a few ministry projects during his brief stint as one of the campus ministers at Xavier University of Louisiana, and once again when he was serving as Auxiliary Bishop of the Archdiocese of New
Orleans . In my position as Director of the Office of Black Catholic Ministries, I reported to none other than Bishop Ferd; however, our relationship was deeper than the formality of an employee/supervisor dynamic . We were family . I jokingly referred to him as Uncle Ferd, just like his nephew, Richie Cheri, was accustomed to doing .
Bishop Ferd was a compassionate visionary . A Franciscan to the core, he reveled in hospitality and had love for everyone, especially the marginalized . And he never stopped advocating for Black Catholics . Although he exuded the hospitality that his religious order is known for, his spirituality also reflected the Spiritual Exercises of St . Ignatius, with its emphasis on the value of God’s love and our call to respond to God’s love through love of neighbor . This perspective fueled his passion to work toward building a just society, one that guarantees inclusion and liberation for all .
Bishop Ferd’s mentorship guided me through some of the darkest moments in my ministry . Too often, I struggled with a sense of hopelessness in my quest to meet the unique needs of Black Catholics through various national Catholic organizations . There were many gatherings at which I was the only person who either looked like me or thought like me . This reality had me causing, as the late John Lewis used to say, “good trouble .” I was calling out gaps in programming and resources, or I was pointing out how decisions could either offend or ignore not only Black Catholics but also other groups of people existing on the peripheries . This good trouble would sometimes lead to isolation or intentional undermining by non-Blacks or by Black folks who were comfortable with the status quo . Naturally, it was during our emotional talks that Bishop Ferd and I would share our burdens of fighting the
good fight, and then strategize and pray on what we should do in the next steps of our ministries . We really saw one another as partners in our unique ministries .
Bishop Cheri’s presence helped me to affirm my purpose in life as an advocate for our Black youth and young adults . This has not been an easy road to traverse . I never expected that I would struggle to make progress with people in my own community . I was also surprised to find people in the larger Church community who are stuck in their ways—people who do not see, understand, or prioritize the unique needs of people of color . As a result of fighting for those on the peripheries, I have been labeled a troublemaker and have even been blackballed in my efforts to advocate for others . Along the way, I often witnessed Bishop Cheri, in his own pastoral manner, endure similar challenges . But he was a stellar example of persistence and fortitude in passionately forging ahead, all the time believing that God called him to be a bishop so that he could do what he was doing . It is this profound and inspiring witness from Bishop Ferd, and from other mentors, ancestors, and elders, that has enabled me to remain steadfast in the mission of God’s call .
In 2020, Bishop Cheri was named the administrator of St . Peter Claver . He asked if I would return from a position I had taken in the Archdiocese of Washington to help him run the parish . Little did I know just how profoundly I would be living out St . Ignatius’s ideology of expressing love in deeds more than in words . Within two months of my return to New Orleans, Hurricane Ida hit . Most people fled to safety, but Bishop Cheri insisted on staying and I remained with him . I was glad I stayed because the next day, after the power had gone out, Bishop Cheri decided it would be wise for us to leave
the city and we ended up in Montgomery, Alabama, along with Fr . Manuel Williams and the Resurrection Catholic Church family . Always the visionary, Bishop Cheri was full of creative ideas for how to rebuild the community and renew the Church after the storm . We worked together over the next month traveling between Montgomery and New Orleans to rebuild the neighborhood and community following the storm . This was done through collecting gift cards and donations from around the country to help local families buy the supplies they needed to repair their homes, along with other necessary supplies .
Bishop Cheri embodied the spirit of a phrase coined by Rabbi Abraham Joshua Heschel, who participated in the Selma, Alabama, civil rights movement: Praying with our feet.
Bishop Cheri’s voice and reputation assisted with garnering larger support . We not only helped the St . Peter Claver community, but other neighborhoods as well with these efforts . Bishop Cheri’s vision during the crisis affirmed my mindset to never fear dreaming out loud .
Unfortunately, within a year, Bishop Cheri fell ill . For the next several months, he was in and out of the hospital . People closest to him were urging him to rest, but he used this time to stubbornly and faithfully fulfill his ministerial duties . Eventually he was admitted to the hospital and placed under hospice care until he passed . During those last weeks of his life, and even though he was unable to communicate, I spent as much time with him as I could, experiencing many moments of prayer and sacredness in his company . It was a small way for me to show love to a man who had shown great love to me, and to so many others, all throughout his life .
Bishop Cheri embodied the spirit of a phrase coined by Rabbi Abraham Joshua Heschel, who participated in the Selma, Alabama, civil rights movement: Praying with our feet. I learned about praying with our feet from my other mentor and former pastor, Fr . Michael Jacques, SSE . Before coming to New Orleans, Fr . Mike had worked in Selma at the Edmundite Southern Mission, where he picked up Rabbi Heschel’s memorable way of describing how we put our faith into action . From this perspective, Rabbi Heschel was in agreement with St . Ignatius with his clear grasp that love is, in fact, shown more in deeds than in words . And so too was Bishop Cheri in alignment with the Ignatian way . This was the life that Bishop Cheri embodied .
As Catholics, the notion of praying with our feet is captured in what is known as the “Two Feet of Love in Action . ”2 The first “foot” is charity, which centers on alleviating immediate suffering . The second “foot” is social action, which involves transforming structures and systems that cause such suffering . Catholic social teaching identifies the principles of this social action accordingly:
• Dignity of the Human Person: we are called to ask whether our actions as a society respect or threaten the life and dignity of the human person .
• Family, Community, and Participation: we are called to support the family, which is the principle social institution, so that people can participate in society, build a community spirit, and promote the well-being of all .
• Rights and Responsibilities: we are called to protect the human rights of all people, such as the right to food, clothing, housing, and healthcare .
• Option for the Poor and Vulnerable: we are called to pay special attention to the needs of those who are poor and vulnerable, and we are encouraged to put their needs first .
• The Dignity of Work and the Rights of Workers: we are called to protect the basic rights of all workers, such as the right to engage in productive work, fair wages, private property, and the right to organize, join unions, and pursue economic opportunity .
• Solidarity: we are called to recognize that, because God is our Father, we are all brothers and sisters, with the responsibility to care for one another .
• Care for God’s Creation: we are called to care for all that God has made .
Each of us is “missioned” to live out our baptismal call of creating a just society . Throughout his pontificate, Pope Francis has challenged us to keep the marginalized of society at the forefront . In this book, I am going to explore the intimate connections between the principles of Catholic social teaching and the Spiritual Exercises of St . Ignatius, which outlines the transformative process of deepening one’s relationship with God .
As you read this book, my prayer is that you are affirmed and inspired to use your unique gifts to make the world, especially your community, better for everyone, but above all for those who are oppressed . We are all called to be a voice for those who have not been afforded the privilege of speaking for themselves, and to create safe spaces in which they can do so .
This is the life that Bishop Cheri led; he didn’t just talk the talk, he walked the walk . In the tradition of St . Ignatius,
Bishop Cheri was a person who lived for others; his love for everyone is something he modeled every day of his life, even amid criticism and disrespect by those he was serving . I am grateful to have been mentored by a servant of God who really did give his life for the Church . Someone who prayed with his feet in service of those most in need . May each of us pray with our feet and express our love through deeds more than words .
I am known for having a profound appreciation of and passion for handwoven tapestries, specifically the beadwork of my Black Masking Mardi Gras Indian culture of New Orleans, because tapestries and beadwork memorialize the unique histories of cultures lived out on the margins of society. Thus, when I talk about the fabric of our society, I’m not simply utilizing a familiar metaphor. What gets sewn into the fabric of our society really matters to me, and
I think about it in literal terms. I am acutely aware that the decisions we are making have the potential to weave beauty, integrity, and dignity into the fabric of society, and we should capitalize on every opportunity to weave a lovely tapestry of life for ourselves and for future generations.
—Ansel Augustine, DMin
CHAPTER 1
GOD IS CALLING YOU
Spiritual awakenings typically involve two concurrent realizations: First, God’s grace is amazing, and second, I am not worthy . This dynamic, of course, is captured in the beloved traditional Christian hymn, “Amazing Grace,” written by a former enslaver, John Newton . Newton wrote the song after experiencing a radical awakening to the reality of the evilness of slavery, an insight that gave birth to his moral and spiritual transformation . This song proclaims how amazing God’s grace is and immediately follows with the acknowledgment of unworthiness (“that saved a wretch like me”) . In other words, spiritual awakenings bring us eyeball-to-eyeball with grace and sin . It is for this reason that, in the Christian tradition, the first stage of spiritual enlightenment is called purgation . When confronted with the awesomeness of God’s grace, we become all too aware of our own sinfulness and seek to have it purged, just as fire purges the imperfections in metal . In Hebrew, the word for sin technically means “missing the mark .” Unfortunately, when we venture deeper into spiritual
awakening, we miss the mark in our understanding of sin . We tend to focus too much on committing sins (which can evolve into a narcissistic scrupulosity) as opposed to our participation in sin . But there are two aspects to this concept of sin . In one, sin refers to our thoughts, words, and actions that are contrary to God’s law of love . In the other, sin refers to the fallen condition of every human being . While our spiritual awakening compels us to deal with our own sins, it also urges us to deal with the realities of sin that surround us . In other words, God’s love not only encourages us to be better people, it also encourages us to make the world a better place for all human beings . The first week of St . Ignatius’s Spiritual Exercises focuses on purgation, or the process of grappling with sin, both personal and global . This first week is all about conversion from sin, which is seen not as the breaking of a law but rather as the breach of our relationship with God and others . Purgation is not a one-and-done reality, nor is it a stage that we complete; rather, it is part of our ongoing personal conversion as well as part of our ongoing mission to call the world to conversion . The purifying fire of purgation always burns within the heart of a disciple .
Healing Sin through Service to Others
It wasn’t until May of 2020, when I moved back to New Orleans to help Bishop Cheri with our home parish, that I realized the devastating impact of the COVID-19 pandemic on our city . Tourism, Louisiana’s main source of income, was completely shut down . With very few jobs available, most people in the community were struggling to make ends meet .
Out of desperation, many resorted to stealing cars and, as a result, violence in New Orleans skyrocketed . Home was not as safe as it once was .
Community activists like me came together in response to the crisis . First up, we decided to have toy and food giveaways during the Christmas season . I was “voluntold” by the group to play Santa Claus and, despite high heat and humidity that had me sweating through my beard, wig, and suit, we were able to spread some joy throughout the various neighborhoods . Folks around the country donated toys, bikes, books, and clothing, and local grocery stores contributed food . It was a blessing to see joy in the eyes of the children, and hope in the eyes of their adults .
On Christmas day, following Mass at St . Peter Claver, I received a call from my friend and fellow community activist, Belden “Noonie Man” Batiste, who informed me about a young girl who did not receive anything for Christmas and was asking if Santa could bring her some toys . I said, “Of course!” Unfortunately, we did not have any toys left, so we went shopping the day after Christmas and loaded up . We were to meet the child and her family the next evening at the Treme Recreation Community Center in the Sixth Ward of New Orleans . I brought my goddaughter along so she could share in the Christmas cheer .
We pulled up to the Treme Center and I quickly threw on my Santa suit . I was unloading the gifts from my trunk when a car pulled up behind me . From within, I could hear a little girl screaming joyfully . As soon as the car stopped, she jumped out and ran over to give me a huge hug . “Santa,” she said through her tears, “I thought you forgot about me!” I looked at my goddaughter and saw that she was also crying . After confirming
from Santa that the multiple bags of presents were indeed for her, the little girl eagerly started opening the presents with the help of my goddaughter .
As she joyfully opened her presents, the little girl’s uncle and aunt expressed their thanks to me and Noonie Man, and explained that the girl’s dad and mom—a pimp and prostitute—were not in the girl’s life as much as they would have liked to have been . Just then, another car pulled up and two young men got out . One of them, the passenger, was the girl’s father . He told us how grateful he was for what we were doing . The driver, a young man with a full beard and head of hair, had been silently listening . “Mr . Ansel,” he said, “Is that you?” I was surprised . Understand, I could barely see because the heat from the suit, wig, and beard had fogged up my glasses . “Yes, it’s me,” I said . He reminded me that he was one of my former students at St . Peter Claver Elementary School . He then told his friend, “Mr . Ansel can help you with your situation . ”
With this endorsement, the girl’s father knew he could trust me . He let me know that he was homeless and destitute, having given up his way of life as a pimp in order to be in his daughter’s life . He explained that the mother was not in the picture; she had abandoned their daughter immediately after childbirth . He then looked me directly in my eyes and said, “I’ll turn myself in to the law if you promise to help take care of my daughter until I come home .” Of course I was stunned by his proposal . Even so, it was not hard to decide what I should do . I knew that this was an opportunity to do what God wanted even if it caused a disturbance in my routine .
For the next few years, and even now as I write these words, several friends and I have been helping this girl, now a young
lady, and her family . A few folks have asked why I would do such a thing . In response—and I take my inspiration from Pope Francis, who, when asked, “Who is Jorge Bergoglio?” responded, “I am a sinner whom God has looked upon”—I simply tell people this is the right thing to do whenever we are called to encounter any of God’s children, especially those who may not be in our regular circle of friends and neighbors . While I am definitely not perfect—none of us are—we are never separated from God’s love, grace, and mercy . Acknowledging without judging brokenness and sinfulness is not affirming the sin; it is the first step to healing . It is why we love others, and why service should be at the center of any ministry . We are called to see Christ in others . The global COVID-19 pandemic served as a powerful reminder of our interconnectedness and the importance of unity in the face of shared challenges . As communities around the world grappled with the impacts of the virus, we witnessed countless acts of kindness, solidarity, and mutual support that transcended boundaries of race, religion, and nationality . Healthcare workers from diverse backgrounds joined forces to save lives, while neighbors from different walks of life rallied to support the most vulnerable among us . In these acts of unity, we caught a glimpse of the transformative power that can arise when we embrace our differences and work together toward a common goal .
We are called to see Christ in others.
Jesus Is Already There
When we go to the margins, we must remember that we are not bringing Jesus there; Jesus is already there . We must be ready to encounter him in the form he is taking in that place and time . We make progress in this work by recognizing that none of us are saviors . God, and only God, is our savior . In our Baptism we are called to bring his mercy and love to others . Remember, it is not about us . It is about what God does through us .
That day at the Treme Center when Santa brought Christmas gifts to a little girl, I could have judged the young man for his past choices, or I could have scolded my former student for being associated with someone who had led such a lifestyle, but I didn’t . To quote Pope Francis—“Who am I to judge?”— I believe all of this was part of God’s plan to heal this man by setting him on a path where he could rediscover his dignity and reconnect with his child . We are called to respond with love and compassion to all forms of evil in this world . When we do, it becomes possible to lead a community to conversion: the choice of a better path and the opportunities that become available when one commits to a life of discipleship in Christ . In a world filled with people grappling with injustice and inequity, this question of Who are we to judge cuts to the heart of what it means to live a spiritual life . Too often, we compartmentalize our beliefs, confining them to the safe havens of our places of worship or the quiet corners of our minds . Yet, the profound teachings of Jesus Christ and the social justice principles woven throughout Catholic doctrine challenge us to embrace a faith whose words and rituals stir our hearts and compel us to confront the harsh realities that afflict the most
vulnerable among us . In a world where billions live in abject poverty, where racism and discrimination fester like open wounds, where the cries of the oppressed echo (and are, at times, ignored) through the corridors of power, can we really claim to be following in the footsteps of Christ if we are averting our gaze? Can we call ourselves people of faith if our spiritual journey is untethered from the struggle for justice, equity, and human dignity?
Perhaps the greatest misconception we must contend with is the notion that spirituality and social justice are separate realms, distinct and unrelated . We are sometimes told that our faith is a personal matter, a private affair between ourselves and our Creator, and that delving into the messy complexities of societal ills is a distraction from our spiritual growth . This fallacy, perpetuated for centuries, has been used as justification for inaction and apathy in the face of systemic oppression .
In a world where billions live in abject poverty, where racism and discrimination fester like open wounds, where the cries of the oppressed echo through the corridors of power, can we really claim to be following in the footsteps of Christ if we are averting our gaze?
The truth is that our spiritual lives and our commitment to justice are inextricably intertwined—they are two strands woven into the same tapestry . Rev . William J . Barber II, a prominent preacher and civil rights activist, once said, “Preachers don’t get to opt out of politics; we can be chaplains of Empire or prophets of God . ”3 I would not limit that sentiment to preachers but would expand it to include all disciples of Jesus Christ who, through Baptism, share in his prophetic
ministry . The Gospels are replete with Christ’s teachings on the inviolable dignity of every human being, his unwavering solidarity with the poor and marginalized, and his condemnation of those who exploit or oppress the vulnerable . The principles of Catholic social teaching, rooted in the foundational values of human dignity, solidarity, and the preferential option for the poor, echo this clarion call to action .
To truly embrace our faith, we must recognize that our spiritual growth cannot be divorced from our efforts to challenge the structures of injustice that perpetuate suffering and deprive countless human beings of their God-given dignity . The Christian spiritual journey compels us to confront uncomfortable truths about the world we inhabit, listen to the voices of people who have been silenced, and channel our beliefs into tangible actions that uplift and empower our neighbors on the margins of society .
Traditional vs. Transformative Strategies
Traditional approaches to social justice advocacy find their roots in the well-established narratives of reform and incremental progress . Forged through decades of struggle and hardwon victories, these methods are ingrained within the collective consciousness of activism, offering a sense of familiarity and reassurance . At their core, traditional approaches prioritize working within existing systems and power structures, seeking to gradually chip away at inequities and injustices through legislative reforms, policy changes, and a slow erosion of institutional barriers .
One of the hallmarks of traditional strategies is their emphasis on coalition-building and broad-based support . By aligning with diverse stakeholders, from grassroots organizations to influential political figures, these approaches aim to leverage collective strength and influence to create change from within the system . Such approaches involve a degree of compromise and strategic negotiation, as advocates navigate the intricate web of competing interests and power dynamics that govern the status quo . However, while traditional approaches have yielded tangible victories throughout history, critics argue that they ultimately perpetuate the very systems they seek to reform . By operating within the confines of existing power structures, traditional methods inherently reinforce the underlying ideologies and paradigms that gave rise to injustice in the first place . For example, Rev . Dr . Martin Luther King Jr . questioned the results of the civil rights movement because of the challenges that integration brought about . During a conversation with Harry Belafonte on the results of the civil rights struggle, Dr . King confessed, “I fear I am integrating my people into a burning house . ”4 Dr . King was referring to his realization that the moral ideology of America would not uphold the nonviolent moral values that were the backbone of the civil rights movement, thus not upholding the promises that people were attempting to establish through the legislation that was being fought for . He said that now the role of the movement was not integration only but also to act as “firemen” keeping America from burning down due to the immoral laws and ideologies that caused the necessity for the civil rights movement; thus, a new approach was needed . Additionally, the incremental nature of these two strategies (coalition building
and broad-based support) can be perceived as an impediment to the sweeping, systemic changes that often are necessary to challenge deeply entrenched inequities .
In contrast, transformative approaches to social justice advocacy embrace a more disruptive philosophy by rejecting the notion of working within existing systems as inherently flawed and incapable of delivering meaningful, lasting change . As we saw following the murder of George Floyd, there were many protests, boycotting, and social media campaigns that raised awareness of racial injustices, systemic and otherwise, prevalent throughout the world . These transformative approaches caused institutions to evaluate their policies and procedures and to act on changing them . This would not have happened if the protests, and other actions, had not taken place . Instead, transformative approaches seek to upend the status quo, challenging the very foundations upon which our social, political, and economic structures are built . At the heart of transformative strategies lies first a rejection of traditional power dynamics and second a commitment to amplifying the voices and experiences of our community members most directly impacted by injustice . This dual process often manifests in the form of grassroots mobilization, community-led initiatives, and the amplification of marginalized narratives .
By elevating the perspectives of people who have been historically silenced or overlooked, transformative approaches aim to redefine the very terms of the discourse, shifting power and agency to people from whom it has long been denied . Transformative approaches also offer a more holistic point of view that allows us to recognize the interconnected nature of issues such as racism, classism, gender discrimination, and
