Iteration 2.0
May 2024
This is the brief, new-member-focused half of the Code of Conduct.
Despite being pared-down, this document is still not as short as may be ideal. The following is a description of the sections of the document, so you can know what sections apply to you as a new or prospective member of the collective.
You are encouraged to read the Code of Conduct Procedures Document, which goes into the processes we use as a group to resolve conflict, including restorative justice practices. However, we recognize that not all members have the time or attention-span to read that, so this document exists to lighten any potential burden on those members, while still giving them the information they most need.
We reject hierarchy and all forms of oppression, including, but not limited to, capitalism, white supremacy, patriarchy, ableism, cisheteronormativity, police violence, colonialism, colorism, xenophobia and religious persecution.
In order to commit to a future without hierarchy or domination, we must confront distortions amongst ourselves, and reconstruct along lines of institutional freedom and true equality.
We must ensure the safety of each and every one of us, particularly those most marginalized.
Members are accountable for actions that harm others, the organization, and themselves.
Members are expected to orient themselves towards building a better world together while also critiquing and reconstructing where it falls short.
Our response to harm must commit to transformative - rather than punitive - justice, both individually and collectively, to restore that which was lost, and create conditions for reconciliation.
We recognize three degrees of distorted behavior: conflict, harm, and abuse; in escalating severity. Each should be addressed in its specific context.
All are welcome to use techniques in our safety toolkit, including check-ins, mediation, circles, inquest, and review.
Breaches of this Code of Conduct can result in progressive or rapid corrective action if necessary, may be bound by consensual confidentiality, and should in most cases involve a process of accountability between the aggrieved, the perpetuator, and the collective whole.
If you have questions, concerns, or suggestions about this Code of Conduct, or if you would like to report a possible breach of the Code of Conduct, please reach out to one of the Monitors by whatever channel you think is appropriate between both of you.
These are the expectations for each member, in order to engage in a positive and reconstructive vision of the world. When organizing within our neighbourhoods:
You are a foundational part of the work and everything you can give is appreciated. There are many ways to participate: join meetings and workgroups, perform administrative work, make art or poetry, draft a proposal or statement, commit time as a delegate for a project, and more. The Recomposition Collective is neither a social clique (though it builds fellowship) nor a debate club (though we engage in struggle), we are committed revolutionaries working towards a shared vision of the future.
Whether virtual or in-person, democracy requires discussion and collaboration. We should prepare ahead of time as needed, be on time, actively listen and respond carefully, engage fully with the agenda and each other, and honor the stack, the facilitators and community agreements. Not every meeting is a formal one, and we should make and take space in our daily lives with this conduct in mind.
Unified as we are by a platform, we will run into disagreements both political and interpersonal. Honest, transparent and deliberative struggle is encouraged but we must prioritize our development, consensus building, and convergence towards that shared vision. We bring this struggle with us when we insert ourselves into the movement, but we must be careful to keep it principled and not personal, and respect the boundaries set by others. Start from a position of good faith in your neighbor.
The Recomposition Collective must elevate the voices and work of indigenous people, immigrants, the unhoused and disabled, and people of the global majority. We cultivate organic leadership within these affinities while acknowledging and validating divergent backgrounds and lived experiences. We avoid assumptions, and never tolerate harassment or discrimination.
When we practice social insertion in our neighborhoods and in social movements, we are not there on a mission. We are there because of a certain locality and fellowship, a shared affinity and goals. Show up regularly and consistently. Wear your colors and be clear who you are and why you are there, with sincerity and honesty. Offer a hand not to gain anything, but out of a spirit of mutuality and cooperation.
This refers specifically to when working with potentially collaborative organizations and social movements within our communities. This does not apply to potentially hostile environments such as an unaligned capitalist workplace where members may be participating in or otherwise supporting workplace organization (unionization, etc).
Our current world has a lot of problems, and it's taught us all default behaviors that cause harm and perpetuate oppression:
While we are committed to a more just world, we must work with the people that hierarchy has created. Many of us hold distortions within ourselves, and we can, intentionally or not, find legitimate problems: "grievances" between ourselves. These categories can be fluid: what starts as conflict might become harm; repeated harm might constitute abuse. We don't use "victim" or "perpetrator" but instead refer to the "aggrieved" and "perpetuator" of the distortion.
Behavior warranting progressive corrective action and/or an accountability process includes but is not limited to the following:
The following severe behavior violates this Code of Conduct and may be grounds for rapid corrective action:
The following five techniques should be tools used to resolve conflict or address harm as needed, and can be integrated into broader accountability processes or more individualized forms of conflict. While the Monitors are entrusted with addressing breaches of our Code of Conduct as well as conflict, any member should feel empowered to use these tools responsibly as part of our collective.
One of the simplest techniques is to, when you sense conflict or harm, perform a check-in. While this can be verbal, sometimes it’s simplest to offer a non-verbal gesture. We suggest using an ASL “ok” sign with your hands, and tapping it against your chest. The person in question can then give an indication with a thumbs up, thumbs down, or somewhere in the middle. Taking someone aside to speak one-on-one about how they are feeling, if they are willing and haven’t set boundaries otherwise, can be a really important intervention.
https://www.signasl.org/sign/are-you-okay
When conflict between two parties cannot be resolved between them, they can request a neutral third party intervene.
This request might be made of the two parties as well, whether by the Monitors or the collective at large, if that unresolved conflict threatens harm or to spill into the rest of our collective work.
It is recommended that those involved in the grievance process not have pre-conditions before they are willing to enter mediation.
After discussion, the mediator should offer a path forward that they think will balance the needs of all involved parties. The parties may choose to accept or reject this path forward or offer changes to it. Alternatively, they may ask that another path to reconciliation be offered or that a new mediator be chosen.
Compared to a circle, mediations are usually private and involve only three or four individuals.
A more community-based process is the peace circle. Instead of a private mediation, a facilitator brings everyone in a circle and everyone takes turns speaking their feelings on the subject. Usually the first to speak are the parties in conflict, and then everyone else speaks once. Once everyone has had a turn, the circle starts again. A circle starts by naming the problem or conflict, then finding the root or source of it, before ending with suggestions and commitments for restorative action. Using circles requires some skill and trust, but are highly rewarding and ensure we are building a better world together.
Sometimes during a case of conflict there are two sides to a story that are mutually exclusive. Restorative processes don’t rely on facts but harms, but sometimes it is necessary to uncover the truth in order to achieve reconciliation. An inquest chooses a panel by sortition (subject to objections or stated conflicts of interest) and hears testimony from both sides in order to make a recommendation to the collective as to next steps. This is often a last resort when other methods of conflict resolution have failed, or there are accusations of bad faith, misrepresentation, or lying involved that are unable to be reconciled.
Conflicts-of-interest may include but are not limited to:
The Kurdish practice of tekmîl provides a practice of self-criticism without judgment that we seek to emulate. A review is encouraged at the conclusion of projects, large meetings, and whenever otherwise called for. Each person in a review puts forward a criticism of themselves, another member, or the collective as a whole, given in a constructive and concise way. Each is required to give a unique criticism: once one person has been criticized, they cannot be criticized again. This encourages those who know they may have misstepped to step forward in self-criticism to show their commitment to change. After this initial round, ideas are presented as to how each criticism can be met in turn, depending on the time available.