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The Transformative Power of Feminist Media


It is powerful and necessary to tell stories. The representations of characters within the stories we tell is also a powerful element that must be understood deeper. In a cultural landscape where a vast majority of adventure stories feature men as the main hero or protagonists, where can young girls find the independent strength and determination to conquer life’s challenges?

*Throughout this piece, I will share several sections from my personal zine creations.

From my 4th Year Research Creation project

The earliest women’s suffrage movement depended upon the publication of a “widespread and innovative print culture” (Groenveld, 5) which influenced women’s ability to participate further in a male-dominated landscape. This meant that by transforming previously oratory knowledge into accessible print-based means, women were able to start impacting government policy, documenting their movements as a larger group, and to tangibly build a following that could be quantified through readership (5).

Drüeke and Zobl claim feminists have “long recognized the importance of self-managed, alternative media” (11). They understand this term “feminist media” as any self-identifying feminist or women’s centered media project based around a desired process of social change. Therefore, feminist media in this broad context can include things like zine production, flyers or websites, and expands to include graffiti or performance art. Their research explores the cultural citizenship behind the creation of feminist media.

4th Year Project: analyzing male responses to women’s issues

In their book, they seek to understand how feminist media producers engage in “participatory spaces, networks and cultural citizenships” (1).  (Zobl, Reitsamer & Grünangerl) note that these participatory spaces have been used both individually or collectively “to inform, motivate, and mobilise political action on behalf of women, as well as to critique the structures and content of dominant media” (21). Without the creation of alternative options, dominant media would be the only source of representation for women. This could lead to even further obstacles for developing feminist mobilizations, as without representation, it is difficult to understand where your place is within society.

4th Year Project Cover: (future is not just ‘female.)

The creation of a feminist participatory space develops friendly creative space where women feel empowered to express themselves safely, specifically without the scrutiny of a gender-based discriminatory response. With my own zine creations, I found freedom in artistically expressing opinions that might put me at risk to violence or retaliation online. Having the option to be creative in a safe space offers a release of energy, tension and fear. It opens up the door to connect with my truth and my needs.

4th Year Project: cries of desperation for change.


Drüeke, Ricarda and Zobl, Elke. (2012) “Feminist Media, Participatory Spaces, Networks and Cultural Citizenship.”

Groenveld, Liz. (2016) Making Feminist Media: Third-Wave Magazines on the Cusp of the Digital Age. Waterloo: Laurier Press.

MARG Presents Immaterial Commons Research at Lakehead Research & Innovation Week 2019

From March 4-6 2019, Lakehead Orillia participated in Research and Innovation Week. It’s part of the bigger Lakehead R&I Week hosted the week before on the main campus in Thunder Bay. This week of celebrating research always kicks off with a ceremony, where community leaders and University faculty convene to offer their remarks on the importance of education and research. In Orillia, Mayor Steve Clark made an appearance, as well as special guests The Orillia Native Women’s Group who were honoured during the ceremony; they were attending to showcase the first day of an incredible display of their group’s mixed media artwork.

The opening ceremony is followed by lunch and an opportunity to browse the many academic posters and presentations located around the Universities. For Orillia, the posters were based in the Learning Commons, where you could find a captivating variety of research topics, anywhere from children’s behaviour and education to breakdowns of very specific scientific discoveries.

R&I week is all about celebrating the research achievements of faculty, staff and students, so naturally MARG members Jaina and Cassidy attended the Orillia event to present the findings of MARG’s newest research paper, titled: “Sustaining Horizontalism: Affective Digital Labour in the Immaterial Commons”, and explores the impact of what we identify as the “Immaterial Commons”, or a shared set of skills relating to community empathy, holding space, caring for one another and recognizing mental well-being as an essential requirement for success in digital media activism and broader social movements. The paper is in the editing phase and will be published in a book called “Organizing Equality”.

MARG member Cassidy who played an essential role in our research.

Why is it that we dedicate a whole week to sharing our research with our communities? In a piece for The Conversation, Science Communication researcher Marina Joubert analyses the importance of sharing research with a broader public audience. She consults Matt Shipman, who offers peer-reviewed evidence to show that public communication: “helps scientists to attract top students, impress their funders, network with other researchers, form new collaborations and draw interest from industry and government” (2016).

The more that a community understands the work being done, the more support is available, and this public communication effort certainly includes engaging on social media. Dominique Brossard, a University of Wisconsin-Madison professor of life sciences communication, weighed in on the power of social media to increase citations: “Instead of thinking of time spent on social media as a distraction, researchers should see it as a way of making their work more accessible to broad audiences.”

In this way, MARG is perhaps ahead of the curve, but we have good reason—our focus is directly in the field of media production and furthermore, we employ a Participatory Communicative Action Methodology. Therefore, we are already active within networks that use communication as a method of social action. Additionally, MARG has continually worked to develop and share media outside of academic circles, linking texts and video to our website; supporting media projects and facilitating workshops on media activism.

The poster being displayed in the Learning Commons at Lakehead Orillia
Sharing our findings with Dan!


Joubert, M. (2016, August 23). Scientists have much to gain by sharing their research with the public. Retrieved February 28, 2019, from https://theconversation.com/scientists-have-much-to-gain-by-sharing-their-research-with-the-public-64129

Exploring Autonomous Media Activism In Brazil

By Kamilla Petrick, Sandra Jeppesen and the Media Action Research Group

In the early spring of 2017, my Ontario, Canada-based feminist research collective, the Media Action Research Group (MARG), sent me on an exciting ten-day mission to Brazil. The objective: to meet and interview grassroots media activists striving to amplify the stories, voices and perspectives marginalized by the conservative, corporate media oligopoly in Brazil.

As demonstrated, for instance, by right-wing Globo’s[1] recent attempt to co-opt and pacify the valiant legacy of Marielle Franco, it is perhaps more important than ever for autonomous media in Brazil to challenge the hegemonic, right-wing, mainstream media discourse dominating in the country. This vital work involves reporting from the grassroots on issues faced by women, LGBTQ+ people, Black people, those living in poor neighbourhoods, and other oppressed people typically either ignored or represented in Brazil’s mainstream media in ways that are stereotypical or superficial — a distortion that Marielle Franco had sharply criticized.

This kind of reporting and media activism, produced for and by members of marginalized and oppressed groups, is what interests MARG. Through our five-year project (currently in its final year), our objective has been to work collaboratively with anti-racist, anti-colonial, anti-capitalist, feminist, pro-trans and queer media activists in countries around the world in order to co-produce research and media toward social transformation.

In pursuit of this mission, last year I travelled to beautiful Brazil to meet and talk with a dozen activist media makers involved in five exciting projects: Blogueiras Feministas, an online hub for over 100 feminist writers; Revista Capitolina, an alternative online magazine for girls and young women; Revista AzMina, also an online magazine plus a feminist consulting and educational service; Periferia em Movimento, a grassroots journalism project in the marginalized, Extreme South region of Sao Paulo; and Mídia Ninja, a network of collectives engaged in guerrilla digital broadcasting as part of a bigger objective to create a counter-cultural way of life.

This list of five projects is far from comprehensive; other media activist initiatives in Brazil include important projects like Blogueiras Negras, Coletivo Papo Reto, and Think Olga. If, for various reasons, it proved more difficult for me (as a non-Portuguese speaking researcher from North America) to access some of these projects during only a short trip, our hope as MARG is that by summarizing some of the insights from these conversations, this report can be of some use to media activists in Brazil — whatever project they are working on!

After first introducing the five projects that participated in this research, the focus of this report is on outlining key issues, challenges, tactics and best practices related to three themes that came up most frequently during the interviews: access and representation; digital technology and communication; and the mobilization of resources by media collectives.

The Projects

Blogueiras Feministas (BF) is a project by a group of feminist bloggers living in and outside Brazil, and a big part of the fast-growing cyber-feminism in the country. It began in 2010, during the first round of the presidential election involving Dilma Rousseff, as an email list dedicated to women’s issues and politics. As the group grew, the next step was to create a website that would serve, in their own words, as a permanent “grupo de discussão, onde feministas poderiam trocar informações e debater sobre assuntos diversos.” [2]

Currently, more than one hundred blogueiras contribute to the project, while a team of two women acts as a volunteer editorial board. The duo evaluate and co-edit articles with writers and ensure adherence to the project’s express commitment to intersectional feminism (which recognizes that women’s experiences of oppression differ based on multiple markers of social stratification such as class, age, race and sexual orientation). They also make sure that all texts contain proper references (as specified in the “Como Participar” section of the website, authors should check that “Se o texto tiver citações ou dados estatísticos, tudo tem que estar referenciado”.[3]) This last criterion for publication speaks to the quality of writing found on the BF website: it is typically analytical and well substantiated with research, thus “too big for the internet,” as one BF editor, Bia Cardoso, said with a laugh, clarifying that this standard is the project’s special strength, one that has earned it the respect and appreciation of readers.

While BF contributors and editors live all over the country and some outside of it, Periferia em Movimento (PeM) has strong roots and ongoing presence in one place. PeM is a grassroots journalism project that began in 2009 with a documentary produced as a class project by journalism students at the Universidade de Santo Amaro (Unisa). Based on their shared desire to combat “o estereótipo de pobreza e violência que marca as periferias, em especial por influência da mídia,[4] the students’ documentary, titled Grajaú na Construção da Paz, focused on “Evento pela Paz,” ‘um grupo de jovens no Grajaú – distrito mais populoso de São Paulo “criado em 2000 com a proposta de ocupar os espaços públicos e diminuir os índices de violência.”[5]

Two years later, the group reunited in Grajaú to create a longer lasting project and thus Periferia em Movimento was born, as a “coletivo de comunicação” that aims to challenge the lack of representation of poor neighbourhoods outside the urban centres. As stated on its website: “A periferia continua à margem da mídia. Não somos representados pela mídia hegemônica e nem pela dita “alternativa”, que falam a partir do centro, com uma visão eurocêntrica, patriarcal, e legitima ou se omite diante da continuidade da violação de nossos direitos.” [6] The project therefore seeks to “refletir e retratar as lutas pela garantia de direitos na região Extremo Sul – principalmente contra o racismo e o genocídio, o machismo e a LGBTfobia, o direito à cidade e a valorização de manifestações culturais e identidades nas nossas quebradas.”[7]  To do this, PeM produces grassroots journalism for its website in addition to engaging in specific projects, such as Cultura ao Extremo, “um extenso mapeamento da produção cultural do Extremo Sul de São Paulo,”[8] and À Margem da Margem, which produced mais de 30 reportagens e três artigos sobre a diversidade das quebradas paulistanas.[9] The PeM collective also organizes workshops on media and human rights in schools and cultural centres in and around Grajaú, to empower youth in these poor neighbourhoods by equipping them with the skills and knowledge necessary to produce their own media.

The newest of the five projects, Revista AzMina (RA) was created in 2015 by an enterprising young feminist, who told me she envisioned it as the Brazilian version of the independent feminist magazine Bitch. AzMina, as stated in its self-description, is “uma publicação online e gratuita para mulheres de A a Z.” [10] The project specializes in investigative journalism, particularly regarding women’s issues, “cujo objetivo é usar a informação para combater os diversos tipos de violência que atingem mulheres brasileiras, considerando as diversidades de raça, classe e orientação sexual.”[11]  As its first target, the magazine took on the toxic beauty standards that result in record numbers of plastic surgeries among women in Brazil. The aim in addressing this issue was, and remains, to celebrate diversity among women: of bodies and all the various markers of personal identity.

As the project grew in visibility and influence, companies and non-profit organizations started to solicit the collective’s feedback on their promotional materials. “It started happening over and over again and we said, wow, we think we have a product here,” recalled one RA representative. This is when a new structure was created inside AzMina: in addition to the existing Journalism department, two new departments were established, dedicated to feminist consulting and educational services respectively. At that point, “AzMina became much more than a magazine.” By offering these services to various organization for a fee, the RA collective is able to generate a small income which helps to support the production of the magazine and the personal livelihoods of the core editorial team. We return to this question about resources later on in this report.

While AzMina addresses adult women, Revista Capitolina, also an independent, feminist online magazine, is addressed specifically to teenage girls. Capitolina emerged in 2014 from a Facebook group about feminism and literary discussions, for girls and young women who shared criticisms of mainstream Brazilian magazines targeting them. “We could never see women of colour and no gender non-conforming people, or we would never see Indigenous people,” explained RC collaborator Debora Albu. The purpose of Capitolina is therefore to “representar todas as jovens, especialmente as que se sentem excluídas pelos moldes tradicionais da adolescência, mostrando que elas têm espaço para crescerem da forma que são.”[12]

Following a major internal restructuring, the project currently has several dozen collaborators, an editorial board, and a coordinator assigned to each of the main thematic areas covered by the magazine, such as Sociedade, Ciência & Tecnomania, and Relacionamentos & Sexo. Inspired by Tavi Gevinson’s Rookie Yearbook, Capitolina has also published two book-length anthologies: Capitolina: o poder das garotas, and Capitolina: o mundo é das garotas.[13] Both books feature some of the best contributions from the magazine in addition to new articles plus quizzes and other fun activities intended to appeal to teen girls. Look for these books wherever books published by Companhia das Letras (one of Brazil’s biggest publishers) are sold!

Last but not least, Mídia NINJA (which stands for “Narrativas Independentes, Jornalismo e Ação”[14]) emerged around 2006 from the Fora do Eixo network of cultural collectives that continues to organize events, mostly music festivals, in small Brazilian towns like Rio Branco, Cuiabá and Londrina. The NINJA project started out by producing digital video reports from music shows and cultural events and conferences, but it quickly grew more and more political. Today, Ninja is Brazil’s largest autonomous media network dedicated to grassroots, guerrilla journalism. It specializes in livestreaming and producing digital video reports from protests and other political events, including those in the favelas, which are routinely ignored by Brazil’s corporate mass media. As their website states, the objective of the project is to empower “narrativas que não tem visibilidade nos meios convencionais de comunicação” and to challenge the “falso mito da imparcialidade do Jornalismo Corporativo.”[15]

But Mídia Ninja is more than a grassroots journalism project; as I learned from two MN representatives, it is also about creating a collective way of life. People who wish to become part of MN are invited to take part in the full MN experience that entails moving into one of the collective houses located in several cities in Brazil. These houses operate according to a collectivist logic that forms the core of MN’s “social technology,” as one MN representative called it. This social organization influences many aspects of how MN operates, and distinguishes MN not only among the Brazilian media projects that have participated in our research but among all the dozens of projects internationally that we have engaged in our work. We discuss in more detail how MN mobilizes and manages its resources in the last section of this report.

Access & Representation

Having introduced the five projects, the rest of this report focuses on the issues that came up most commonly in the conversations. First of all, a key issue that media activists in Brazil have to confront is the fact that their vast country is marked by sharp regional economic contrast: wealth is concentrated in the South and Southeast regions, which contain the largest urban centres, while the largely rural North and Northeast regions remain relatively poor and marginalized. There is also a lot of migration within Brazil, resulting in additional oppression of the residents of the North and Northeast. All of this affects the efforts of largely city-based media activist collectives to represent and amplify the voices of the people living in those states, in part because meetings, conferences and demonstrates take place in the rich, urban places, and in part because those areas often lack access to the internet, the technology so fundamental to media activism today. According to 2013 reports, only 52 percent of the Brazilian population have internet access.

Access and representation are issues that most if not all of the five projects have grappled with. When it comes to Mídia Ninja, they are at the very core of the project: as mentioned earlier, it emerged out of the Fora do Eixo (“Off-Access”) network that connected the youth cultural and music scenes outside the big urban centres like Rio or Sao Paulo. In other words, challenging the cultural hegemony of the Brazilian urban elites by promoting local, independent culture and media has always been a big part of the MN project.

Furthermore, according to RC representative Debora Albu, trying to ensure that Revista Capitolina reflects the diversity of interests and perspectives among Brazilian youth women and girls “was always an issue for us…so we always try to get more diverse voices from Brazil.” At the start of the project, the collective was almost exclusively composed of women from Rio and Sao Paulo, but a conscious effort was made to change this through outreach. The effort paid off when a couple of new collaborators from the North and the Northeast decided to join up.

Access is also an issue for the grassroots journalists with Periferia em Movimento, who are aware that even though their intended audience consists of people living in the poor outer suburbs of Sao Paulo, “few people who are not related to social movements are going to access our website and search for us.” As further explained by PeM editor Mariana de Sousa,  “We’re trying to overcome this, but it’s really tough work.” One element of this effort involves holding meetings with teenagers at the local community centres, in hopes of empowering them to become autonomous media makers in their own right, and potential PeM contributors. Another relatively new element intended to make PeM reports reflect the concerns of residents living on the margins of Sao Paulo involves an online form on the PeM website, inviting the readership to suggest story topics.

Strongly connected to this desire to invite audience to participate in the process is a set of ethical practices that distinguish autonomous, grassroots media journalism from corporate, mainstream journalism. One such practice is self-reflexivity on the part of the journalists when covering stories about the margins — the media makers with PeM, for example, are young and university-educated, therefore are bearers of relative privilege, compared to many other people in the neighbourhood they consider home. As such, the journalists’ own experience and related outlooks may differ from that of those being interviewed.

They recognize this. Exhibiting self-reflexivity in their approach, PeM journalists make sure to always ask for feedback when doing interviews. As explained by PeM founder and editor Thiago Borges: “we ask the person what he or she thought of that, what he or she considers to be important to say, what we haven’t asked, how he or she thinks this subject should be approached. That’s when we become aware even our approach was wrong, because what we deemed important to talk, to highlight and emphasize, was not the same for the person we are trying to give some space to talk.” This practice gives marginalized people more access and greater ability to participate meaningfully in their own representation.

Although its contributors live in various places inside and outside Brazil, Blogueiras Feministas likewise struggle with issues of access and representation. In the editorial found on their site, they note that despite the editors’ political commitments to anti-oppression and intersectionality, the project archives contain some “textos com vestígios racistas, gordofóbicos, transfóbicos, classistas, capacitistas, lesbofóbicos, bifóbicos, homofóbicos, entre outros preconceitos tão arraigados em nós. Há também a questão da invisibilidade, na maioria de nossos textos damos voz a mulher branca, heterossexual, cissexual, de classe média.[16] According to one former Blogueira, who is trans, the BF project has improved since it first began, when it did not discuss trans rights very much, if at all, and welcomed contributions by bloggers who are TERFS (trans-exclusive radical feminists). However, as a result of internal debate the project emerged from that phase with an explicit commitment to intersectional feminism and respect for trans rights as well as sex work, both highly polarizing issues among feminists, in Brazil and beyond.

New Media Activism: opportunities and limits

Connected to issues of access is the question of the communication platform used by media activist projects. In the words of the famous Canadian media scholar Marshall McLuhan, “The Medium Is the Message,” meaning that each new medium enables and constraints social organization and behaviour in unique ways. The proliferation of the Internet beginning in the late 1990s, followed by the ascent of social media in the mid-2000s, has had an undeniably deep impact on social processes of all kinds, including how social movements communicate and how allied media activists do their work.

In many ways, social activists have benefited tremendously from the new media revolution, and it is no wonder that much if not most of media activism today (including all of the Brazilian projects participating in MARG research) takes place primarily online. The Internet and related technologies allow social actors including activists to bypass corporate media gatekeepers and filters and communicate horizontally with unprecedented speed, reach and ease. New media have made possible new forms of sociality and community across distance, which can be especially important where the distances are especially vast — like in Brazil.

Facebook in particular emerged as the leading platform used by media activists in Brazil. This seems to reflect a larger reality: according to one report, Brazil is the world’s second-biggest user of Facebook. All of the projects participating in this research have a very active Facebook presence, and many thousands of followers (with Mídia Ninja’s following not far from two million).

The use of Facebook by Brazilian autonomous media goes beyond having a public page on the platform. Within the Capitolina collective, the platform is used as the main means of internal communication: all the sections of the magazine’s website have a dedicated private Facebook group for the editors and contributors assigned to that section. There are also two big groups for everyone involved in the project. The first, called simply “Capitolina,” is “more institutional,” a space where collective members discuss matters strictly related to magazine production and where they vote on decisions (since they live in different places, doing this in-person is not possible). The second group, “Capitolina Chat,” is where members “share everything,” from questions about sex and relationships to job offers and interesting content found elsewhere. In the words of Debora Albu, the second group “works as a network space.”

Using an existing, free communication platform like Facebook, with groups and other functionality, offers many advantages and thus holds a strong appeal. According to Albu, “In that group, I think we were able to get to know each other better, even though it’s only Facebook…and it does have to do with feminism. It does have to do with the way we relate to each other and the way we construct our bonds [that] do strengthen the magazine as well.” Another RC representative, Rebecca Raia, spoke about the FB group as a kind of resource or source of emotional support that ensured many contributors remained involved even after a big internal rift occurred inside Capitolina.

At the same time, reliance on the internet and corporate social media platforms poses limits and challenges, and a number of these were raised during the interviews. “People use a lot of Facebook here in Brazil,” said Thayz Athayde, a BF editor, “and it’s not a good platform to discuss feminism.” This was a lesson this person learned the hard way, after toxic online debates unfolded on the BF Facebook group that had become its forum for internal discussion (once the now-outmoded email listerve was abandoned). The situation spun out of control to the point that the editorial team decided to permanently shut down the group. A note was posted to explain that the volunteer admin team’s lack of capacity made it too difficult for them to moderate the comments in line with the project’s respect for diversity and commitment to intersectional feminism.

Moreover, being organized into separate Facebook groups poses the risk of reinforcing existing divisions within the feminist movement. There is no network currently in place to connect feminists across the vast, continental country that is Brazil; consequently, to give the example offered by Thayz Athayde, the marches organized in multiple Brazilian cities in solidarity with Women’s March on Washington in 2017 were organized in isolation from one another, without any attempt at coordination or sharing of resources. Online communication can only go so far in creating such a network, however; relationships central to such a network are best built during encounters in real life, at events and meetings, according to Thayz Athayde, “because knowing people, seeing their face, it’s very important for the [relationship-building] process.”

So far, BF has managed to organize one face-to-face meeting for its contributors who live around the country. The scarcity of resources makes it difficult to organize more such meetings, a challenge that we turn to next.

Mobilizing Resources

Not unlike in other countries (as MARG is finding out), a key challenge confronting media activists in Brazil has to do with scarcity of resources. “We see all the groups of feminists in Brazil and the problems are the same: the time, the volunteers, the money to continue,” said BF editor Bia Cardoso, listing some of the essential material as well as immaterial resources often lacking in autonomous media and left-wing social movements more generally.

So, how do Brazilian autonomous media projects manage to support themselves — or even get off the ground in the first place? Technology can be of some help: a couple of the projects involved in our research got started thanks to successful online fundraising campaigns. Revista AzMina, for one, was able to raise 50,000 reais that way. Since then, its team has raised funds online to sponsor specific investigations; however securing more stable financial support from readers has proven a larger challenge. “We don’t have a donation culture in Brazil,” said one AzMina representative. Nonetheless, the project receives some support from three hundred donors. These generous individuals do not get any extra content, in keeping with the project’s commitment to making their independent reporting available for free to all.

Another source of support for AzMina’s journalism comes from the fees it collects from private companies and non-profit organizations for its feminist educational and consulting services. “Basically we charge the rich to give to the poor,” said one project collaborator with a chuckle. For instance, an advertising company might wish to hire AzMina to do an anti-sexual harassment workshop for its employees, or to provide feedback on a planned advertising campaign, to ensure it does not come across as offensive to women.

The effort to diversify its sources of support is a conscious strategy; as explained by one representative,“the most sources of revenue that we have, the better for us because we don’t depend solely on one thing and we can keep doing good work without losing our independence in journalism.” This also means not being bound by the prudishness of some readers (as exemplified by some backlash upon the publication of a large report in the magazine about safe anal sex), or the demands of advertisers. As its website proclaims, the project is proudly about “jornalismo investigativo acessível, de qualidade e sem rabo preso com anunciantes.”[17]

In fact, none of the projects involved in this research receive any funding from advertising — they do not seek it and most of them are opposed to it on principle. Again, for Revista AzMina, this is to protect the ability of its writers to engage in fearless investigative journalism. At Capitolina, this principle extends even to decisions about which films to review in the magazine: the rule is  that the film must be accessible to the magazine’s entire readership around the country.

What about funding from the state? It appears that this is not a viable option at this time for media or other left-wing activists in Brazil, given that the current, right-wing regime has all but eliminated cultural programs and grants, and defunded government bureaus established under Lula or Brazil’s first woman president Dilma Rousseff, such as the office of women’s issues secretary and the secretary for LGBT issues. Widely seen as corrupt and authoritarian (during my trip, I saw Fora Temer! graffiti everywhere), the current government is perceived by activists as an enemy rather than an ally. As BF editor Bia Cardoso put it when asked about applying for government grants, “we don’t want to, because for us he is not a president and this government is not a choice for us.”

Funding from national and especially international foundations is another matter, however, especially insofar as it typically comes without any strings attached. Aware of the need to secure some external funding, the editors of Blogueiras Feministas are increasingly discussing applying for foundation grants, but both also admit to being too busy with managing the project in their limited spare time to take on this additional task. This predicament reveals the importance within activism of time, a vital immaterial resource in and of itself. Its notorious shortage in volunteer-run project perpetuates a vicious cycle as it translates into a lack of capacity to explore and pursue grant applications and other funding opportunities.

This is no easy cycle to break, especially since the task of fundraising is seen as relatively less rewarding or exciting. Thus, at this time, the only funding received by Blogueiras Feministas comes from honoraria the core members receive for participating in events and/or making presentations. This usually covers the costs of travel only. However, since all the writing and editing labour is unpaid, the costs of maintaining the BF project are fairly low, limited to paying for web space and domain name; consequently, although this is not ideal, these costs are covered by the co-editors themselves.

Revista Capitolina likewise cannot afford to pay its editors or contributors or editors; the only funding it receives also comes from taking part in events, and this money is dedicated to covering the costs of web design and hosting. Sometimes, a Capitolina representative invited to speak at an event will receive a portion (40 percent) of the honorarium amount — but only if this support is needed and requested. Recognizing the limits of this, as of spring 2017, a group has coalesced inside Capitolina of women with relevant experience, to collaborate on applying for a few grants, including a special one that would mandate and enable collective members to travel to cities “that are not as reachable as Sao Paulo and Rio,” and empower the public school girls in those places by talking with them and bringing them free books. But this would mean additional demands on the collective members: as Rebecca Raia shared with me, “honestly we are having so much trouble publishing articles and stuff that if we do get the grant, I hope that we can keep up with both activities.” Since contributors to Capitolina are all volunteers, and the magazine is a “side project” for them, “the little time we have, we use it to invest in the magazine,” according to another RC representative, Debora Albu.

Of the five projects that took part in this research, Periferia Em Movimento relies perhaps the most on state support — but not the federal government, rather local and municipal state agencies and their programs, such as “Programa Vai,” established by São Paulo’s Prefecture, which provided PeM with grants in 2010, 2011 and most recently in 2017, for a new edition of the project “Repórter da Quebrada – Jornalismo e Direitos Humanos conectando o Extremo Sul.”  Other governmental donors, as acknowledged on the PeM website, have included das Secretarias Municipais de Cultura, Serviços e Direitos Humanos & Cidadania da Prefeitura de São Paulo, and Agente Comunitário de Cultura, um programa da Secretaria Municipal de Cultura da Prefeitura de São Paulo.

However, a considerable limitation of this type of funding is that it is short-term and project-specific; a shortage of more general and permanent funding remains a challenge for PeM. If they had more financial resources, office space would be top of the spending wish list. Working together in a shared space would enable PeM activists to do something that right now they find pretty difficult, in the words of PeM editor Mariana de Sousa, and that is to “think big.”

A diversified system of mobilizing resources has also been put in place by Mídia Ninja. Like the other projects, it too has received some foundation funding as well as engaged in online fundraising; in fact it currently has a campaign underway on a platform called Catarse (as I discovered, this is the Brazilian version of Kickstarter).

Uniquely, however, Mídia Ninja goes beyond these common sources of obtaining material support for its grassroots journalism. Specifically, Mídia Ninja pools together the individual incomes and resources of members who choose to move into one of the houses owned or rented by the collective — and while the two MN representatives I interviewed in the back garden of their collective house in Rio did not use this term, these houses function essentially like communes.  “Ninja — it’s not actually an outlet, we are not a communication group, we are actually young people living in a different way of life and happens to do communications,” one of the representatives told me.

How does it work? I was amazed to learn that inside each MN house, a committee composed of volunteers is empowered to manage its so-called “collective account.” Any money that MN members make for their labour, by doing workshops or participating in research, etc., goes straight into the common pool. To promote transparency and accountability, the committee uses a Telegram account to report in real time its decisions and details regarding accounts and expenses. They work to ensure that resources are allocated to support the journalism work of MN and to ensure that the basic needs of everyone in the house are satisfied, enabling them to dedicate themselves full-time to media activism. “We have lots of time,” confirmed another MN representative, adding that “it’s a resource…maybe the main [one].” Without the need to eke out a living by selling their labour on the precarious, capitalist market, MN collective house residents can become full-time media activists.

Still curious about how well this system works in the context of what remains a dominant consumer culture, I was assured that extravagant personal needs rarely come up as an issue. This is because the individuals who decide to move into one of the collective houses are well aware of their philosophy and rules. However, if and when this issue does arise — an example given was a collective member’s hypothetical but overwhelming desire for a pair of designer sneakers — the budget committee is open-minded to all requests. Even expensive wishes can be granted if the committee establishes, during the course of a private conversation, that the consumer good requested seems central to the request-maker’s happiness. In short, Mídia Ninja takes care of its own, in all the possible ways.

So far this part of the report has focused primarily on material resources and the tactics used to obtain them; however, beyond grants, donations, and the like, media activists also mobilize immaterial or intangible resources. Apart from time, these include networks and connections, knowledge and skills, as well as the level of commitment evidenced by collective members.

As MARG is finding out in talking with dozens of media activists in different countries, even in those cases where material resources may be low or lacking, media activists are able to draw on immaterial resources. Capitolina members, for instance, draw on the resource of mutual support found in online community; and for one AzMina representative, the “biggest resource” of all is “the passion of the team.” The love and dedication of volunteer is vital to success of progressive, largely if not completely volunteer-driven projects, like the five that participated in this research.

In conclusion, it is our hope as members of MARG that the insights we collected from the interviews, as presented in this short report, can help to empower media activist collectives in Brazil to grow in power and in all kinds of resources, so that they can continue their important work. The need for autonomous, grassroots media to hold the powerful to account and support political struggles by women, trans and queer people, Blacks and the working poor is growing now, as movements mobilize to oppose growing authoritarianism and intervene in the upcoming presidential election — as noted by Thayz Athayde, more black and poor women than ever are applying for political office in 2018: “this is the legacy Marielle left behind.” And so, the struggle continues. Solidarity from Canada!


[1] The country’s largest TV network

[2] discussion group, where feminists could exchange information and discuss

[3] If the text has quotes or statistical data, everything has to be referenced.

[4] the stereotype of poverty and violence that marks the periphery, especially by the influence of the media

[5] Based on a desire to combat “the stereotype of poverty and violence that marks the peripheries, especially by influence of the media, the documentary, titled Grajaú in the Construction of Peace, focused on” Event for Peace, “‘a group of young people in Grajaú – São Paulo’s most populous district “created in 2000 with the proposal of occupying public spaces and reducing the rates of violence.”

[6] The periphery remains at the edge of the media. We are not represented by the hegemonic media nor by the so-called “alternative”, which speak from the center, with a Eurocentric, patriarchal, and legitimate view or omits in the face of the continuing violation of our rights.

[7] reflect and portray the struggles for guaranteeing rights in the Extreme South region – mainly against racism and genocide, machismo and the LGBTfobia, the right to the city and the valorization of cultural manifestations and identities in our ravines.

[8]  an extensive mapping of the cultural production of the extreme south of São Paulo

[9] more than 30 articles and three articles on the diversity of the paulistana ravines

[10] a free online publication for women from A to Z.

[11] whose purpose is to use information to combat the various types of violence that affect Brazilian women, considering the diversity of race, class and sexual orientation.

[12] to represent all young people, especially those who feel excluded by the traditional mold of adolescence, showing that they have room to grow in the way they are.

[13] Respectively: “the power of girls” and “the world belongs to girls.”

[14] independent narratives, journalism and action

[15] “narratives that have no visibility in conventional means of communication”…the false myth of the impartiality of Corporate Journalism

[16] We understand that even if we are looking for plurality, we miss some moments. Therefore, by scouring the archives it is possible to find texts with racist, fatphobic, transphobic, classist, capacitating, lesbo- phobic, biphobic, homophobic traces among other prejudices so deeply rooted in us. There is also the issue of invisibility, in most of our texts we give voice to white, heterosexual, cissexual, middle-class women.


[17] Accessible, quality investigative journalism with no tail stuck with advertisers (poor Google translation of the idiomatic expression!)

Collective Memory in Activist Media

By Ellen Craig
Collective memory can take on a few different meanings. Author Holly Thorpe defines it as “representation of the past, both the past shared by a group and a past that is collectively commemorated, that enacts and gives substance to the group’s identity, its present conditions and its vision of the future.” Or it can be explained on dictionary.com as “
the memory of a group of people, typically passed from one generation to the next.” However you might define it, collective memory is certainly a place of political contestation and struggle, because it can be chosen selectively or highlighted to fit the needs of a particular group. This ownership of ‘history’ can subsequently shape our interpretation of the past and thus our future behaviours.  

In our research, we considered two key areas of collective memory: movement memory and institutional memory. Movement memory refers to the relationship between media activism and social movement history. Our research found that the mandate of most alternative and activist media projects we studied aligned with movement memory as a key role. Rabble, a Canadian activist news website and blog, stressed the archival importance and utility of the Rabble website, so much so that the media project has a policy of not deleting content from their site. Meanwhile in the UK, Bristol Cable, an activist newspaper and website, sometimes publishes stories in more than one language, giving special attention to those particularly affected by an event. For example, a Somali youth wrote a story for Bristol Cable about his experience of being under the constant threat of deportation. This article was written in both English and Somali, which was extremely powerful. The article could be read by Somalis who might identify with the story, as well as an nglish-speaking audience, perhaps unaware of the struggles experienced by those living around them. Participants from both Canada and Europe agreed that shedding light on stories which are under/unreported/mis-covered by the mainstream media was a top priority. This type of coverage contributes to deepening and expanding collective memory.

Institutional memory can be defined as memory that is internal to media collectives, and can include documents, practices, and technologies that relate to documenting and sharing the history of a project including its policies, meeting minutes, orientation manuals and practices, etc. Institutional memory is important in any type of organization, and especially to media activist collectives. For example, when there is turnover, institutional memory is an excellent source of information for new members. As well, having documents outlining practices allows for more widespread, shared knowledge, thereby preventing having just one person who knows everything about the project.  

In general, we found that institutional memory tends to be informal and reliant on embodied memory carried in the heads of the longest-standing collective members. There are many issues which can arise from relying on long-standing collective members, however. One research participant explained that when someone leaves a project and things aren’t well-documented, institutional memory can be lost. Groundwire community radio addressed this turnover issue by asking potential members to commit to the project for a minimum of 6 months. Another problem which an interviewee from the Media Co-op identified, was that there can be a power dynamic between new members and those who have been with the project for a longer time. This is because longer-term project members are able to control information and memory, by sharing or withholding when they so choose.

In Canada, activist media projects use a variety of platforms like Slack, Google Drive, and Trello. These platforms are useful, because media activists are able to look back and see the process of how a story was covered, or a workshop was planned. Despite using platforms like these, many participants from both Canada and Europe agreed that more needed to be done to preserve institutional memory, whether through hiring an archivist, or finding a better system to store old issues, clips, stories, etc.

One thing is for certain: collective memory within alternative media is extremely valuable and an important part of the sustainability of activist media projects.

Know Your Rights for Media Activists


In January 2017, Toronto police officers were captured on video Tasering and kicking a person who was restrained and lying on the ground. One officer threatened to seize the video: “Stop recording or I’m going to seize your phone as evidence and then you’re going to lose your phone.” The same officer made HIV-phobic comments, telling the videographer: “He’s going to spit in your face, you’re going to get AIDS.” Following the incident, both the Toronto Police Service and the Toronto Police Association affirmed that the public has the right to record police, as long as they do not interfere with police work.

Yet many bystanders, journalists, and activists who record police activity have faced intimidation, seizure of their equipment, and even arrest. PEN Canada, an organization that advocates for freedom of expression, has documented high-profile cases in which police officers confiscated recording equipment or arrested journalists.

In the case of Robert Dziekanski, a Polish man who died after being Tasered by police in the Vancouver Airport, officers seized the video recording made by bystander Paul Pritchard. Pritchard later sued police, and after the video was returned it became clear that the RCMP had lied in their notes and statements about how their interactions with Dziekanski had unfolded. During the 2010 G20 summit in Toronto, a number of journalists covering the protests were detained, arrested, and assaulted, including journalists working for the Globe and Mail, CTV News, and the National Post.

Not included in PEN Canada’s list was a series of illegal camera seizures by Winnipeg police officers between 2005 and 2010. After a campaign by police accountability group Winnipeg Copwatch, the Manitoba Law Enforcement Review Agency recommended that the Winnipeg Police Service change their policy on recording equipment.

In a disturbing example of police targeting those who record their activities, the only person to face criminal charges related to the 2014 police killing of Eric Garner in New York City is Ramsey Orta, the person who captured Garner’s death on video. In the video, Garner can be heard saying “I can’t breathe.” Orta has since been arrested multiple times and says that police are deliberately targeting him for making the video public. Meanwhile, a grand jury did not indict the police officer who choked Garner.

Garner’s case and others like it, such as the police shooting of Sammy Yatim in Toronto, serve as a reminder that clear video evidence is not always sufficient to prove in court that murder or police violence has taken place. But in the court of public opinion and as political mobilization tools, video recordings of police remain essential.


Know Your Rights

The following list of resources from Canadian police accountability and media organizations focus on asserting your right to record the police in public. Some include tips for recording the police that can strengthen a video’s admissibility as evidence in court.


  1. PEN Canada’s pocket guide to photography rights states that people in Canada have the right to “photograph or film in any public place.” Furthermore, police cannot “force anyone to show, unlock or decrypt cameras or recording equipment, or to delete images, even when that person is under arrest,” unless the officer has a warrant or court order.


PEN Canada’s Photography Know Your Rights card


  1. PEN has also produced a guide to cell phone searches in Canada, including the following downloadable phone wallpaper.

PEN Canada’s phone wallpaper


  1. Winnipeg Copwatch produced a Know Your Rights card specific to recording. It states that as long as someone is not interfering with police, they have “the right to take photographs and footage on public property, and any property I have right of access to, including of police, vehicles, and equipment.”

Winnipeg Copwatch’s Camera Rights card


  1. An app created by Toronto lawyer Christien Levien, Legalswipe informs people of their rights during interactions with police officers. It also allows users to email video and audio to emergency contacts or upload it to Dropbox, to keep a copy of information in the event of an illegal camera search.

Screenshot of Legalswipe promotional video


  1. The Network for the Elimination of Police Violence (Toronto) has created an app called Cop Watch Video Recorder, which automatically uploads video to YouTube. 

Screenshot of NEPV’s Cop Watch Video Recorder app


Rights on paper vs. rights in practice

If your rights are violated while recording the police, you may choose to make a complaint. The Canadian Civil Liberties Association has compiled a list of resources for making complaints against police in Canada. However, many oversight bodies have a poor track record for finding officers responsible and for disciplining them. In the report of the Independent Police Oversight Review released April 2017, a review of Ontario’s three civilian police oversight bodies, the Hon. Michael Tulloch found that during the consultation process, “virtually all stakeholders agreed that the current system for prosecuting and adjudicating public complaints is not working and fails to promote public confidence.”

Taking collective action are grassroots organizations like Black Lives Matter-Toronto and networks like the Toronto Police Accountability Coalition and the Network for the Elimination of Police Violence, which organize campaigns for police accountability and systemic change.

Extractive Vs. Healthy Storytelling: An Interview with Jade Begay of Indigenous Rising Media

Jade holding a camera on Media Hill at Standing Rock
Portrait of Jade by Tomas Karmelo Amaya.

If you’ve been following grassroots media coming out of the movement against the Dakota Access Pipeline at Standing Rock, you have likely seen the reporting of Indigenous Rising Media. A media project of the Indigenous Environmental Network (IEN), Indigenous Rising Media (IRM) has provided consistent reporting from Standing Rock via a team of journalists on the ground, whose photographs, videos, and live feeds have shared the power and heart of the Standing Rock struggle with the world. Jade Begay is one of those journalists.

Darya Marchenkova spoke with Jade on January 14, 2017 about what it’s like to produce media from Standing Rock, the vision behind IRM, and the lessons she’s learned from the experience of reporting from this movement.

Born and raised in the Santa Fe, New Mexico area, Jade is Diné and Tesuque Pueblo. The following is an edited transcript of our conversation, while Jade was at Standing Rock in North Dakota.

Darya Marchenkova (MARG): How did you come to be a photo and video journalist?

Jade Begay: Growing up with the awareness that Indigenous stories were controlled, oppressed, and put to the side—and that a lot of our stories were told by non-native people—really lit a flame in me to counter that. I wanted to be a storyteller and to use my skills to make it possible for Indigenous peoples to tell their own stories.

I’ve been interested in photo and film work since high school, where my photo classes were some of the most engaging and creative. Then I went to film school for college, and that’s where I developed this more focused passion for documentary filmmaking.

How long have you been at Standing Rock?

I’ve been in and out since September. My longest stretch here was almost two months. I came out in early November, on Election Day, and went back home just a few days before Christmas. Now I’m back to help with exit strategy.

Tell me about your work with IRM.

I technically work for 350.org right now, as a producer and digital storyteller since May. I was working on a lot of 350 campaigns, but as this issue became more prominent and things started to escalate, I also have a lot of friends and family who are here [at Standing Rock], including the Indigenous Environmental Network. It felt like I needed to be here no matter what.

I haven’t seen this much in my work, and I think it’s really awesome that 350 is paying me while I’ve basically been working full time with IEN. A lot of grassroots groups like IEN are so stretched for capacity that it causes important work to be dropped. Having me here as a full time staff enabled IEN to do a lot more work and gave organizers like Dallas (Goldtooth) and Kandi (Mossett) more time to do what they do best: organize. I think that kind of model needs to be shared and something that needs to be implemented more throughout the big NGOs.

I couldn’t have done what I was doing remotely; being on the ground was essential. It’s really important for the storyteller or producer to be on the ground, and for a while.

When I was at Standing Rock before and when things were really crazy, I was also doing communications work. I was working with all the media that was coming in and connecting them with people on the ground. IEN took on making a media tent because the tribe asked us to. On crazy days, especially the weekend that the veterans came, we were handing out 200-300 media passes a day.

A lot of times it was frustrating. People would call me on Monday saying they’re coming in on Friday and they’re going to be here for the weekend, and can they interview this person and that person? But you’re going to need at least 2-3 days to get introduced to the space and get a feel for the lay of the land. A trip of 2 or 3 days is not helping anyone. Seeing how people came in and how they showed up taught me a lot about a healthy way to do storytelling from these kinds of places.

How did you see that pattern impacting the coverage that those journalists ended up putting out into the world?

I think every voice is important; everybody has something powerful and beautiful to say, especially when they’re in a space that’s so inspiring and moving. But when it comes to the more political, strategic stories, voices, and messages, it’s important to have the adequate or the accurate spokesperson.

A lot of times people were just looking for someone to talk to. So then when they asked someone’s opinion, it came off very subjective and not so informed on what the actual strategic messaging is. At one point, half of my job was dispelling rumors.

Can you talk about IRM and how you all see yourself as a media organization?

IRM is a platform and media project of the Indigenous Environmental Network. Its purpose is to be a platform to amplify Indigenous voices and to ensure that the stories are candid, unfiltered narratives from frontline communities—amplifying their authentic voice and letting people control their own narrative and story.

I started working with IRM during COP21 (the 2015 Paris Climate Conference). Dallas Goldtooth and Kandi Mossett and a couple of other IEN members were thinking of a way to go to COP and to be a source of information for an Indigenous audience. They thought: we probably just need our own platform, and they came up with IRM. Me and Ayşe Gürsöz were asked to co-lead a media team in Paris and to do reporting on all the actions that IEN and other Indigenous groups were doing out there.

Photography by Terray Sylvester. See the story in Refinery 29: http://www.refinery29.com/2016/12/132669/standing-rock-protest-womens-photos#slide
Photography by Terray Sylvester. See the story in Refinery 29.

We got an Airbnb in Paris, and out of that media hub we just hustled over the course of those two weeks. We had about 5 camera people and 2 communications people. We would deploy people to all the actions, meet back at the hub, edit everything, and make sure that it gets out as soon as possible—both in the morning for European news, but also that it would be be ready that night for folks back home.

A lot of people from my circles have told us that we were their go-to source for anything COP-related because they did want to hear Indigenous voices. For the most part, Indigenous voices were left out of the whole conference. With the Paris agreement itself, they were only included in a section of the preamble. Probably around 70% of the actions that were taking place over those two weeks were Indigenous-led. IRM did a really powerful job in controlling the narrative of those two weeks and being a source to the environmental and social justice worlds about what was going on and who was being represented.

What is it like to be a journalist at Standing Rock? How do you identify the stories you will tell, and work with others there?

I feel like I’ve had an advantage because I have an established relationship with IEN. I came here knowing a good amount of folks and an already established sense of trust before popping out my camera. That’s huge when you’re working with frontline or grassroots communities—any kind of community, really—because that sense of trust is going to give you that access. The access I was able to get because of being affiliated with IEN was pretty big and not something that a lot of journalists were able to get at any point and probably would never be able to get.

I’m very passionate about this idea of healthy, mutually beneficial storytelling and trying to end what me and others who are on the same track in this work call “extractive storytelling.”

I’m really passionate about not doing that. At Standing Rock, I thought: I’m going to come here, put in my work, get to know people, see the lay of the land. That’s what I did in September. I spent 3 weeks doing whatever people asked me to do, saying I’m here to serve you, just tell me what I can do to help. I helped whoever with whatever they needed, whether it was writing a press release or filming or editing something for them. That’s how I gained access and trust and began to build relationships with folks out here. So then when I came back, it was like, yay! You’re back, cool, let’s get to work. I had more foundation to work with, and I felt OK asking: can I interview you? Can we work on this project and tell this story?

Another thing about the work here is learning the culture and learning what would be a good way to approach someone and ask them for an interview. I realize that you are asking someone to go deep; it’s not just about a pipeline but it’s about so much more. What they give you depends on how comfortable they are, but regardless, they’re giving you a story that’s deep. I have to give something back. That could look like giving a bundle of tobacco back, or figuring out these little practices. It’s not transactional but a sign of respect and reciprocity. It’s about learning how I can work in a better way and show my gratitude and respect.

Just a couple of days ago, one of the sacred fires was put to sleep and I was covering it. Some of the headsmen of the Oceti Sakowin council said to me: you’re the only person we’re going to do interviews with, because we trust you and because we know that we can tell you our story and you’ll give full respect to everything we have to say. That was something we heard a lot from certain people in the community: I haven’t done interviews with mainstream media or with what some Lakota folks call wasichu (non-native) folks because we can’t trust them. They’re here for a day and then they’re gone the next, but we really trust you guys with our story. That’s something we worked hard for. We really did work to show folks that we’re here for them and not for ourselves, and that we’re really committed to sharing their authentic voice.

What’s your favorite story or media piece that you’ve produced at Standing Rock?

We did this story with Brenda White Bull, who is a direct descendant of Sitting Bull. Being a direct descendant of Sitting Bull, who is a Lakota spiritual leader and a spiritual leader for many Indigenous communities, and talking about carrying on his legacy here was really powerful. We interviewed her during the time that all the veterans were here. She was one of the organizers with all the vets. That whole weekend, she could have probably ended up on CNN and The New York Times, and she would only interview with us. That’s why that interview was so special.

Brenda White Bull from indigenous rising on Vimeo.

She had so many powerful things to say because she is is a veteran. Her perspective is that as a veteran, they take a vow to protect their communities and the nation, and more or less that’s what we’re doing here but nonviolently, without picking up arms or showing aggression. All we’re doing is protecting our families, communities, and our resources. She was making really beautiful connections between being a water protector and being a veteran or someone enlisted in the military.

You’ve been at Standing Rock for quite a while now. How has this experience had an impact on your own life?

The practice of reciprocity when it comes to asking for interviews really taught me a lot about how I’ll carry on doing this work, how I’m going to other communities, and how much time I spend in a place before I begin to try to tell the story or produce content. I learned what feels best in doing this work and producing material. For me, that’s a really good distinction between extractive storytelling and healthy storytelling and something I want to continue to share with all the organizations and people I work with.

Moving into this new administration, we’re going to have to uplift grassroots, Indigenous, and marginalized voices more than ever because there’s going to be a big effort and force in putting them down. Doing this type of storytelling is going to become more important than ever, and going into it in a good way is going to be really important, so that no one’s hurt or co-opted in the process.

What you’re saying really goes against the grain of so much journalism, especially video journalism, which is so fast-paced. Speaking for yourself as a journalist, have you worked in more traditional media organizations or are you interested in that? How do these skills and approaches transfer to that world or don’t?

I haven’t felt myself being called to go work for somewhere like AJ+. We partner with them, and that’s great, but there’s so much opportunity in working directly with the grassroots and frontline or smaller organizations. They need the capacity, not these big outlets, who have a ton of capacity and resources. I feel more creative and effective in building bridges between the two. IRM and AJ+ actually have a partnership. Thanks to Ayşe, we were able to build a partnership where they cross-post our content on social media. I think there’s creative relationships like that that can be made more between community organizations and the media they produce and bigger outlets. Now we’re looking to working with VICE and the Center for Investigative Reporting and other groups on how can they support more grassroots stories. I find myself more in this middle ground, being a connector between the two.

The announcement that the easement was not going to be granted was a huge and complex story. What lessons did you learn from the experience of telling that story?

That was when the vets were here. I remember we were at this site where they were doing a “muster,” a rally for the vets in their own specific style. We were there and my phone was going off but I couldn’t pick anything up. I thought: something is definitely happening, we need to leave and find out what is going on.

We got to camp, and everyone was in this big circle around camp holding hands. It was a coincidence. We go up to Media Hill (a place in camp with phone service) and we find out that the easement wasn’t granted. Immediately I started looking around and I heard people saying: “the pipeline is done!” and “we won!”

I thought: OK, as much as I want to be celebrating and hugging everyone, I need to go make sure we’re doing some due diligence because the pipeline is not done. The easement was not denied.

I was hearing people outside saying the easement’s been denied. That was not the case: it was not granted. If it was denied, we’d be in a bit more of a certain place. We wouldn’t necessarily need this Environmental Impact Statement (EIS) process.

We started hearing that immediately and we thought: uh oh, we have to do some damage control because the news hasn’t even left camp and already the story is not accurate. I was on the phone all night with various outlets trying to get the story right.

Activists and organizers were hungry for information about how people at Standing Rock were seeing this and what the plan was. What was it like to share the story, and getting the story right, for people who were supporting Standing Rock?

There’s this period of time after big announcements like that where there is a moment of unknown. There are different scenarios.

Even right now, with the EIS, there are a couple different scenarios that could play out even in the next week with Trump coming into office. He could potentially reverse what the Obama administration did and give the easement back. He could talk up a storm about it and get everyone all riled up, and we’d have to plan out the counternarrative and the people who are going to have to say something back. He could not say anything until a month later. The EIS could just go smoothly. Right now it’s not going so smoothly because the notice of intent to begin the EIS has not been filed, which means that there’s more of a chance for the Trump administration to reverse it if they want.

There is a sense of unknown and you do just have to be transparent about that. Instead of saying: this is what’s going on and giving the sense that we know the answers and solutions, we have to be more transparent that there are multiple scenarios.

Broadly speaking, for the whole movement, no matter whether it was getting the eviction notice or getting the news about the easement, I think no matter what it’s about broadening out the messaging that it’s not just about a pipeline. This is not just about Standing Rock. Although we have to be really respectful to those here and what they’ve created here, we have to think bigger picture. We have to think about how this is going to impact folks in the Gulf. We have to think about the violence that’s being faced here. We’re seeing it come to the surface but it’s always been here. There is a violation of treaty rights left and right, it’s not just a new thing that’s happening with Standing Rock. It’s been happening in every Indigenous nation for 500 years.

We have to bring it back to the context of the history of oppression, and how it relates to all marginalized communities. As we protect indigenous sovereignty, we can do a lot to protect other marginalized communities.

This interview has been edited for length and clarity. MARG wishes to thank Jade Begay, Ayşe Gürsöz, and Lillian Boctor.

ASN 2016 Conference report back

Anarchist Studies Network ASN4 conference
Loughborough UK, September 2016
blog post by Sandra

In September 2016 I traveled to Loughborough in the UK to present our research on anti-authoritarian feminist media activism at ASN4.

ASN4 was probably the best anarchist conference I’ve participated in. The theme this year was ‘anarchist feminism’, so there were a lot more women, queer and trans people presenting, with analysis oriented toward queer, trans and feminist approaches to anarchist politics. The organizers had drafted a safer space policy, which conference participants worked on together in the closing plenary to finalize for the next conference.

In the first session, I presented a methodology paper that several of us in MARG are working on, which has been submitted to the journal, Feminist Media Studies. The presentation generated an analytical discussion on the constraints of anarchist methods in university research settings. For example, MARG works horizontally and offers paid employment, but at the same time we struggle with top-down expectations from the employer, funder, and academic system.

In the second session I presented a chapter on DIY culture for a book called Conceptual Approaches to Anarchism, of which there were several panels throughout the conference. The series of panels was pretty fabulous in terms of providing space for discussion that functioned as a collaborative critical inquiry generative of a shared understanding of concepts key to our movements, what they mean to us and why they are important. The other presenter on my panel, Mark Bray, presented on Horizontalism (via Skype). These two concepts meshed well together and we discussed what makes them specifically anarchist, how DIY can easily be co-opted, etc.

In terms of sessions I attended, two really stood out for me. The first had three presentations: Safer Spaces by Emma Segar of the Anarchist Federation, AFed; Occupy: the making of a feminist anarchist by Mary Hickok; and participate, perform, burn out by Claire Chong. Each of these presenters developed a critical analysis of the need for the recognition of often-gendered and racialized emotional labour that contributes to producing vibrant anarchist and activist spaces. Therefore, more supportive processes need to be put in place, as the panel suggested, and this is something that we in MARG are also finding in our interviews with media activists concerning the matter of anti-oppression praxis within alternative media.

The other stand-out session I attended was the Anarchy Rules! workshop co-facilitated by Alex Prichard and Thomas Swann. They focused our discussion on the creation of constitutions by anarchist organizations, handing out printed examples, and putting us into groups to address a series of questions. We first brainstormed principles anarchists believe in, and went on to discuss how these principles might be written down as a collective policy or shared framework for working together, making decisions, and resolving conflicts. While most people could see some benefit to having a founding document, be it a long constitution such as that of the Industrial Workers of the World (IWW or Wobblies), or a living safer space policy such as AFed’s, there were a few who felt that the mere fact of a document that everyone had to abide by was in and of itself authoritarian. This question was not resolved, but flagged as an interesting contradiction for further consideration.

As with many activist-oriented conferences, the informal conversations over lunches and dinners were inspiring, and I went home feeling I had made some new friends, reconnected with others, and had a bag full of inspiring newspapers, zines and books to read.

Job Posting: Outreach Coordinator and Researcher with the Media Co-op and MARG

The Media Co-op (MC) is a coast-to-coast network of local media co-operatives dedicated to providing grassroots, democratic coverage of their communities and of Canada. Media Action Research Group (MARG) is an anti-capitalist, feminist, anti-racist, anti-colonial research collective studying activist media to document the processes of organization in radical media, and to build networks and capacity within media activism communities from local to global. Working in a partnership, MC and MARG have created this joint position for an Outreach Coordinator and Researcher, to be filled by a candidate located in Toronto or Montreal. The candidate will work 10 hours/week with MC and 5 hours/week with MARG.

We are looking for a creative, energetic, and plugged-in person with solid knowledge or experience with alternative media to join the Media Co-op collective as Outreach Coordinator, and to contribute to MARG’s research project. You will work with MARG collective members in Toronto, and the Media Co-op’s national editorial collective to support the creation of top-quality radical, independent media for the Media Co-op network and flagship magazine, The Dominion.

As Outreach Coordinator, your primary responsibility will be to develop the presence of MC in Canada. We’re trying to grow our base of writers, readers, and paying-members while trying to create a place for progressive, diverse, and feminist news written in the public interest. You will work for ten hours a week on the following: seeking and soliciting content for both the Media Co-op (online) and The Dominion magazine; in-person outreach and fundraising through events, conferences, and coalitions; online outreach; in-depth development of targeted outreach for published articles; building relationships with existing alternative and radical media projects; and other tasks determined by the national Media Co-op’s staff collective.

As a MARG researcher, you will engage for five hours a week on our feminist alternative media research project, blogging about your experiences and your thoughts about community and alternative media, and contributing to the organization and creation of multiple forms of media proceedings from the May 2016 Media Activism Research Conference (MARC).

We need somebody with on-the-ground organizing experience, creativity, and energy to support and build the local presence of the Media Co-op and to place The Dominion magazine and our unique, critical community-powered journalism into the hands of people who want access to solid grassroots news and reporting; and to contribute experience, knowledge, and analysis to the MARG research project.

Duties and responsibilities:

Your work will include fundraising through events, conferences, and coalition building; leading basic website operations (some training can be provided); building relationships with existing alternative and radical media projects; contributing your reflections on media activism to the blog of the Media Action Research Group; contributing your skills and expertise to the collaborative media project documenting the May 2016 Media Activism Research Conference that was organized by MARG, and other tasks determined by the national Media Co-op’s staff collective and board of directors.

This position is funded through a partnership with the Media Action Research Group at Lakehead University.

This is a temporary position. Starting date: December 5, 2016. End date: May 31st, 2017.

Salary: 15 hrs/week at $16.67/hour.

Duties for the Media Co-op might include the following:


  • Fundraising for the Media Co-op through hosting events, soliciting membership, and subscription sales, and special fundraising projects, such as the acquisition of ads for special issues and/or online


  • Outreach and promotion of the MC through events, conferences, and coalition building
  • Online outreach through social media, listservs, and email
  • Volunteer recruitment
  • Network/developing relationships with existing alternative and radical media


  • Basic website management and operations (non-specialist)

Duties for the Media Action Research Group might include the following:

  • Contribute to media action research with personal reflection and analysis through writing, blogging, etc.
  • Assist with the production of media projects arising out of Media Action Research Conference
  • Assist with research and outreach of media activists when needed
  • Assist with research promotion (web, social media) as needed

Desired Skills:

  • Highly organized and able to meet ongoing deadlines
  • Fundraising experience through membership drives, events, grant writing, and or subscription sales
  • Networking – social, in-person, vertical, and horizontal.
  • Self-motivated and able to work independently with a team spread across the country
  • Strong writing skills
  • Background in academic and/or community research

Desired Experience

  • Experience in working with media/journalism
  • Familiarity in working with community organizations
  • Experience in anti-oppression practices and anti-racist, feminist, anti-ableist, queer  organizing
  • Demonstrable success in seeking direct funding through community outreach and grant writing
  • Strong commitment to social justice and community-based movements
  • Demonstrable experience in producing and editing online and/or print content

Work space: This is a virtual position; you must have access to your own computer and a reliable internet connection.

Anti-oppression: We prioritize candidates from historically marginalized groups who are systematically denied media work opportunities, including women, Black people, people of colour, indigenous people, queer and trans folks, people with disabilities, etc.

Language: While the Media Co-op aims to offer bilingual employment and content, this particular job is an English language position.

To apply: Please submit a cover letter, resume, and one writing sample (preferably as a single attachment) to info@mediaactionresearch.org with “Outreach Coordinator” in the subject line by 6 PM (EST) on November 18, 2016. Short-listed candidates will be contacted by November 25.