From The Black Panthers and The Young Lords: Reclaiming the Radical Black and Brown Legacy of Harm Reduction
Part 2 of Unearthing the Untold Origins: The Radical Legacy of Harm Reduction in BIPOC Communities
In revisiting the history of harm reduction, it is imperative to address the systemic marginalization and neglect of the significant contributions made by Black and Brown radical groups and political leaders. Their profound impact on shaping the principles and practices of harm reduction has often been overlooked and disregarded. By acknowledging and reclaiming their contributions, we can gain a more comprehensive understanding of the radical legacy that underpins harm reduction. Their tireless efforts in advocating for justice, equity, and transformative change have played a pivotal role in communities affected by systemic oppression.
Kelly Dorsey, a black sex worker from the south who has been doing sex worker organizing said , “what most people in public health don't understand is that harm reduction practices are the way Black people make home. We feed people, we figure out how to be different, love different, and fight while sharing a table, living room, and making a life that is better for all of us together.”
It is essential to recognize that harm reduction practices are deeply ingrained in the lived experiences of Black communities. These practices go beyond a narrow biomedical model and encompass a way of life that addresses the diverse needs and challenges faced by these communities. Through providing vital support, such as nourishment, cultivating alternative modes of love and resistance, and fostering a sense of belonging, Black people have long been practicing harm reduction as an integral part of their daily lives. Understanding and appreciating these community-led practices is vital to promoting genuine equity and justice within the harm reduction movement.
The Black Panther Party
In 1966, Huey P. Newton and Bobby Seale founded the The Black Panther Party (BPP), a movement that has faced vilification in mass media from its inception. However, the BPP sought to inspire the community and raise political consciousness among the people. They established a range of survival programs, including food banks, medical clinics providing free healthcare services, sickle cell anemia tests (which disproportionately affect Black communities), prison busing for families of inmates, legal advice seminars, clothing banks, and housing cooperatives. Among these programs, the Free Breakfast for Children initiative became particularly renowned, feeding thousands of impoverished children daily during the early 1970s.
Through the Free Breakfast program and other community initiatives, the BPP met essential survival needs and addressed poverty and hunger among Black communities, effectively supplementing the limited government efforts. These programs also played a role in educating community members about self-empowerment and instilling a sense of pride and dignity. Notably, the Free Breakfast program's influence extended beyond its immediate impact, contributing to the existence of federal free breakfast programs today.
BPP had a profound influence on society, challenging the government and its policies. They demonstrated the principles of harm reduction through their survival programs, as they aimed to sustain and support the community until transformative change could be achieved. Huey Newton aptly likened these programs to a sailor's survival kit on a raft, emphasizing that while they did not provide ultimate solutions, they served as a catalyst for community organizing and understanding.
BPP were revolutionary figures in the realm of harm reduction. They embodied health justice activism and represented the complexities of striving for community betterment while confronting the effects of anti-Blackness.
By providing essential services and resources, the BPP demonstrated a commitment to harm reduction, prioritizing the well-being and empowerment of marginalized communities. Their visionary approach recognized that social justice and transformative change required addressing the root causes of harm and providing tangible support to uplift those most affected by systemic inequalities.
The Young Lords
Originating as a street gang formed by Puerto Ricans in Chicago, the Young Lords emerged in the 1960s and drew inspiration from the Black Panther Party. However, they quickly transformed into a multifaceted revolutionary civil rights group that actively participated in the pivotal events of the 1960s and '70s. The Young Lords Organization (YLO) underwent a significant shift, transitioning from its roots as a street gang to becoming a community-based organization with a profound commitment to advocating for vital causes including healthcare access, education, housing, and employment.
What set the YLO apart was welcoming members from various ethnic backgrounds, including Black folks, Latinxs, women, and LGBTQ individuals. They identified as "revolutionary nationalists" and campaigned for Puerto Rico's independence and the empowerment of the people. Their guiding principles were encapsulated in a 13 Point Program and Platform, which defined their policies, responsibilities, and principles. The YLO's influence extended beyond Chicago, expanding to other cities, notably New York City.
In 1970, the Young Lords, alongside the BPP and a group called the Health Revolution, took control of the condemned and neglected Lincoln Hospital located in the Bronx. The hospital was plagued by unsanitary conditions, lack of funding, and understaffing, posing dangers to patients. Vicente "Panama" Alba, a Young Lords Party member and counselor at the Detox Center, described the hospital as the "butcher shop," where blood could be seen throughout the hallways. Despite the predominance of Puerto Ricans in the area, there were no translators available, and the hospital administration had been confronted about the inadequate services for individuals struggling with drug use
By 1970, the Bronx was facing significant challenges, with rampant drug use and a mortality rate 50% higher than the national average. In response to the death of Carmen Rodriguez in the Lincoln Hospital due to an abortion, the Young Lords, Black Panthers, and the Health Revolution joined forces to seize control of Lincoln Hospital. During this takeover, they established a groundbreaking and revolutionary drug detox program to address the pressing addiction crisis in the community. The Young Lords' takeover of Lincoln Hospital stands as a remarkable act of harm reduction. Recognizing the dire conditions and lack of adequate healthcare services in the South Bronx, the Young Lords seized the opportunity to address the immediate needs of the community.
The Young Lords were pioneers in the realm of harm reduction, embodying its principles and practices in their community-based activism. Their dedication to addressing the immediate needs and challenges faced by marginalized communities mirrored the core values of harm reduction. Through initiatives such as their food banks, medical clinics, and housing cooperatives, the Young Lords implemented tangible solutions that aimed to mitigate harm and empower individuals within their communities. By providing essential services and resources, they exemplified the spirit of harm reduction, prioritizing the well-being and self-determination of those most affected by social and economic inequalities.
Mutulu Shakur
Mutulu Shakur, a member of the Black nationalist organization Republic of New Africa, found himself working at the Lincoln Detox Program in 1970, where his role involved political education. During his time there, in 1972, a fortuitous encounter with Chinese medicine occurred as he distributed political pamphlets in Chinatown. Inspired by a desire to empower the Black community to heal themselves through their own means, Mutulu embarked on a mission to integrate this newfound knowledge into their journey of wellness.
In collaboration with other acupuncturists, as well as the Black Panther Party (BPP) and the Young Lords (YL), Mutulu Shakur co-developed a standardized five-point ear acupuncture protocol. This innovative approach has demonstrated remarkable effects on neurophysiology, biochemistry, endocrine system, emotions, and cognition. It represents a groundbreaking paradigm of health justice, autonomy, and harm reduction in the context of substance use.
After serving a staggering 37 years in prison, Mutulu Shakur has recently been granted parole. His lengthy incarceration stemmed from a 60-year sentence for his alleged involvement in a 1981 armored vehicle robbery that tragically resulted in the deaths of a security guard and two police officers. It is worth noting that Mutulu Shakur was not present at the crime scene and was not arrested there. With no eyewitnesses, many believe that he fell victim to a conspiracy.
Today, this acupuncture protocol is practiced in over 600 clinics across the United States and is recognized in more than 85 countries. However, Mutulu Shakur's remarkable contributions to health and healing must be understood within the broader context of political targeting and repression. The FBI, under the leadership of J. Edgar Hoover, waged a clandestine war against Black nationalist groups, including the Black Panther Party and the Republic of New Africa. The severe consequences of this covert campaign included numerous deaths and a significant number of arrests, casting a shadow on the pursuit of justice and liberation.
Mutulu Shakur's legacy extends beyond his role as a Black acupuncturist and his contributions to Chinese medicine. He also emerges as a notable figure in the realm of harm reduction. With a deep commitment to empowering communities and advocating for health justice and autonomy, Mutulu Shakur exemplified the spirit of harm reduction, recognizing the importance of meeting individuals where they are and supporting their journey towards wellness on their own terms. His innovative work and dedication continue to inspire and shape the field of harm reduction today.
Reshaping The Whitewashed Narrative of Harm Reduction
The impact of political repression cannot be ignored when examining the legacies of these movements and their influence on public health and harm reduction. Black, Latinx, and Indigenous communities have been deeply informed by the political awakening of the 1960s, including the BPP and civil rights movements. The work of these communities in harm reduction and addiction treatment is grounded in the wisdom and guidance of their elders and ancestors from these transformative movements.
Black and Brown liberationists have long been pioneers of mutual aid and autonomous health movements, laying the foundation for harm reduction practices. It is crucial for us to acknowledge and understand the immense contributions and sacrifices made by these individuals and communities, as we build upon the legacy they have left behind.
The whitewashing of harm reduction is a pervasive issue that has resulted in the erasure of the contributions and experiences of marginalized communities. Historically, harm reduction has often been portrayed through a lens that predominantly centers white voices and perspectives. This narrow narrative not only obscures the diverse origins of harm reduction practices but also perpetuates systemic inequities. By overlooking the critical role played by Black, Brown, and Indigenous communities in shaping harm reduction, the whitewashed narrative fails to acknowledge the unique challenges faced by these communities and the innovative solutions they have developed. It is crucial to challenge and dismantle this whitewashing, ensuring that harm reduction is portrayed authentically, amplifying the voices and experiences of those who have long been marginalized.
