On our month-long trip to Florence, Italy my husband and I bought the CARTA ATAF&Linea Pass-the local regional transit ticket with ten rides on each CARTA to get us on as many trains or buses within the limits of Firenze. Being a walkable city, we barely used the CARTA the first three weeks. Like the MUNI Pass in San Francisco, CA., the CARTA is a money saver as 10 rides costs 10 Euros at 90 minutes per ride versus 1.2 Euros for a single ride. Also, like the Muni Pass the CARTA is very easy to use: one places the CARTA over a CARTA reader on a bus or train which beeps and registers VALIDO and, as they say in Italia, Ecco, ready to go!

Allora (so) one afternoon I took a solo trip on the train from the Alamanni-Stazione to Nenni Torregalli, which is 9 stops, or approximately 20 minutes one way to Scandicci where my Italian-speaking husband and I had been the night before to look at a CoOp shopping center. To safely return by daylight I hopped back on a return train repeating the swiping ritual of the CARTA and hearing the familiar “beep” and settled-in for the picturesque ride through the outskirts of Firenze and the town of Scandicci. I was momentarily distracted by a man and woman who entered the train with me and sat chatting in a language that I could not make out. Not being conversant in Italian I was hoping they were speaking Spanish and were travelers like me so we might have a casual exchange. Needless to say, by three weeks, I was hungry for spontaneous and casual conversation of my own making. But I didn’t get to figure out what they were speaking.

Out of the corner of my eye I noticed a Train Officer walking the length of the train asking passengers for their tickets to check for validity. The only difference I noticed between the Italian and San Francisco train experience was that there was only one Italian officer where in San Francisco there are always two, if not three on a train working together, and the Italian officer didn’t wear a revolver or stungun.

Finally the Train Officer got to the end of the train where I and the couple were sitting and their tickets were fine. But when he checked my CARTA Pass in his hand-held ticket reader he said “senza credito.” After demonstrating to him that the reader read my CARTA “valido” he said “no, “senza credito.” I told him that I didn’t speak Italiano and tried to explain in Spanish and pantomime how I had boarded the train, but he only asked me for “documenti” and “vivenda”- passport and where did I live in Firenze. After I provided him with both he proceeded to write me an “infrazione” a fine for $55 Euros, that I could pay on the spot, or “il ufficio”- I opted to pay in some elusive ATAF ufficio as he handed me my pink copy before he departed at the next stop.

I shrugged my shoulders in disbelief as the couple in front of me looked on compassionately- apparently they didn’t speak enough Italian to vouch for me. After hearing my story and feeling the Euro shock my husband had a good laugh and said “just another adventure; next we go to the ATAF ufficio for the real fun!”

Within a couple of days we are at the main office of the ATAF in Firenze. We decided in advance that my husband would not participate in the discussion because he knows enough Italian to get us into more trouble, and I would only speak to clarify or if specifically asked a question. Since I did what I was supposed to, that is pay my fair share when boarding the train, our goal was to have the $55 Euro fine cancelled. Our local friends of over 45 years Marinella and Franco explained my situation to an ATAF bureaucrat in the ATAF lobby. The woman administrator from the ATAF was pleasant enough but she wasn’t willing to consider the possibility that I did nothing to warrant the CARTA infraction.

Back and forth Marinella and Franco went, each becoming more agitated and outraged, but restrained as they confronted the ATAF administrator raising their voices, raising their arms, moving each other out of the other’s way to get ‘in the face’ of the administrator and emphasize their specific point- pure Italian theatre! In the meantime, the ATAF administrator coolly dismissed all facts, including that there were still two rides left on my CARTA, that the Officers Ticket Reader could have malfunctioned, or that I the passenger could have been right all along. To add insult to injury, the ATAF administrator told us that even though the CARTA reader read VALIDO and Beeped when I swiped it, I should have known to double-check to make sure it was correct!! Incredulously Marinella and Franco said, “even as Italians we would NEVER double-check if the Reader said it was Valido- how is anybody supposed to know that, there are no signs, that is ridiculous!”

In the end, under unofficial protest to the ATAF administrator, I paid the “multa” rather than risk being told at Customs before returning home there was a police record for failure to pay an ATAF fine.

Minutes later over remarkable cannoli’s and cafe lattes, I said to Marinella, Franco and Peter “its like contraception, I did what I was supposed to do but got caught anyway!” Marinella translated this to Franco who jokingly pantomimed blowing up a reliable condom, then as if betrayed by the condom, with arms extended, eyebrows arched and lips pursing, he is asking “what happened?!”… Viva Italia!!

“Until we are able to love and take care of ourselves, we cannot be of much help to others.”
– Thich Nhat Hanh (Vietnamese Buddhist monk, teacher, author, poet and peace activist living in France)

We live in challenging times for the labor movement. The corporate right-wing agenda to destroy unions in this country is more apparent than ever with the wave of legislation to convert states to “right to work” and the current Supreme Court case of Friedrichs v. California Teachers Association. On the other side of the spectrum, labor advocates and their allies are fighting back. We have witnessed significant impactful victories with the “Fight for 15 Campaign” and the passage of $15 minimum wage and wage theft enforcement policies in many cities and states. Moreover, after years of avoiding confrontation, the U.S. labor movement is reasserting itself. From the ports of Los Angeles to the car plants of Detroit, unions are demanding payback for sacrifices they say helped revive the economy, and the level of workers going on strike or engaging in labor stoppage increased last year.

With the continuing attacks and threats against the labor movement, and the recent upsurge in workers mobilizing and taking to the streets, we are facing a major challenge from within. It is the struggle for sustainability and a more healthy labor activism to continue the good fight. A common thread frequently runs throughout our work. It’s a kind of martyr’s code that measures a person’s commitment to justice by the willingness to sacrifice personal time, health and relationships. Many of us who work in the labor movement often work on organizing campaigns with short timelines, with little resources, and moving on all pistons at a grueling 24-7 pace. This extreme pace can consume the important things in life that contribute to a person’s personal well-being. During most of my over thirty years working for immigrant and workers’ rights, I lost touch with myself and my work-life balance on many occasions. Work took control of my life. Everything that contributed to my well-being became secondary to the work. I caught myself believing that my physical and mental exhaustion were indicative of my commitment to the work for justice, and that sacrificing my health for the sake of helping others was a badge of honor. The result was a series of periodic episodes of burnout where I lost both the physical and mental capacity to continue the work. This stage led to an empty feeling where what I was working towards began to lose complete meaning. My most recent burnout three years ago culminated in my hospitalization. I realized that I needed to change my lifestyle as an activist for the sake of my health and well-being. During a period of intense self-reflection and meditation, I reached deep into my spiritual faith and connected with the teachings of St. Francis of Assisi to guide me. The outcome of this period of burnout and deep reflection was my book, Living Peace: Connecting Your Spirituality with Your Work for Justice.

In Living Peace, I argue that the work of activism is a form of spirituality in and of itself. As labor activists, we have the foundation of spirituality within us from which we can approach the work together and rebuild the labor movement from within. Each of us is an instrumental creative part of the universal being of labor activism and worker justice, and there is no one single role that rises above the others. The spiritual framework that we need to strengthen the labor movement as we move forward will rely on 1) our interconnectedness with each other, and 2) our embrace of a labor activism through compassion and humility.

The interconnectedness between all of us in the labor movement should become an indispensable part of our work. This is so especially where we find ourselves dispersed in so many different strategies and campaigns, and often disconnected from each other. St. Francis of Assisi, the peace activist of the Middle Ages from whom I derive my spirituality, would spend long hours with each of his brothers that formed the first band of followers of his teachings. He lived and practiced daily the heart-to-heart connections with them. Similarly, in the labor movement, we are all interwoven – ourselves, our lives, the workers we represent and what we are striving to accomplish. Francis had the capacity to go deep into someone’s heart and share the joy and sadness of that person. As labor activists, we too have the potential to connect through our hearts and let that connection be the driving force that enables us to struggle together, to strategize together, and to win together. In reaching such a potential of human relationship, we will create the spiritual binding force from which we can move forward with a collective strategy. This is true solidarity in action within the labor movement – our interconnectedness with one other. It is labor solidarity reaching a radical level.

Thich Nhat Hanh, Vietnamese Buddhist Zen Master, poet, scholar, and human rights activist, in his Fourth Mindfulness Training, Loving Speech and Deep Listening, states that we must be “determined not to spread news that [we] do not know to be certain and not to utter words that can cause division or discord.” He goes on to state that we must “make daily efforts, in [our] speaking and listening, to nourish [our] capacity for understanding, love, joy, and inclusiveness, and gradually transform anger, violence, and fear that lie deep in [our] consciousness.”

We must learn to engage in active listening with our heart, which will then enable us to speak through compassion or mindful speech, and not anger, frustration or fear. Active listening without passing judgment, is a gift that we can give to each other to enhance our work in the labor movement. When we are really heard, and the other understands our meaning and emotions, we feel valued and respected, a condition necessary for strengthening our movement. There is a no more precious gift, to give or receive, than to listen to the words of another. This process of active listening and loving speech will enable us to be mindful of and respect the dignity within each one of us. There is really no meaning in a task or activity unless there is a deep inter-connection with our spirituality and with one another in our struggle for worker justice.

The second principle we must embrace is a model of compassion and humility. To be humbled, it is said, strengthens a generous spirit. Like the principles of non-violence, humility in social justice work is not submission or a state of passiveness; rather, it is a powerful force for change. Francis understood that the biggest threat to humility was the power of human pride and ego. For him, humility in its highest form (holy or spiritual humility) always puts pride and ego to shame. Francis saw humility as the only way to prevent our ego from poisoning our pride. In this way, humility is a form of “self-activism” where we, as labor activists, take proactive steps to ensure that we act for the act itself, and not to feed our selfish desires or be puffed up by the praises of others. Just as Francis preached a way of life through the principle of humility, we too must approach our work in the same way. What does this mean? It means that we must exercise humility through acts of compassion and selflessness as we carry out our tasks in our everyday work – in a campaign, in a picket line, a protest, giving a presentation or workshop, house visits, worker assemblies, visiting policy makers, etc. In whatever activity we engage in as part of our work as labor activists, we must always do it through the principle of humility that Francis teaches us. After all, true leadership is about knowing when to step back so that others can step forward.

Of course it takes courage to radically change direction towards a more sustainable and healthy movement for worker justice. But as labor activists, we owe nothing less to the millions of working families impacted by the economic injustices that we fight against every day. If we can truly support one another and open our hearts, we can connect and create a “radical solidarity.” Labor activists and their allies working for justice must embrace a “radical solidarity” that encompasses a deepening of self-care and community care to build a healthy movement for change. They need to be able to advocate for themselves when the symptoms of burnout and stress begin to overwhelm them. We must take the courageous step forward to dismantle the “martyr syndrome” that is so entrenched in the labor movement. There are many ways to make a more healthy labor activism a reality. For example, we can integrate healthy diets and exercise into our daily activist work. We can create spaces within our workplaces for reflection, check-ins and talking circles to address burnout. We can connect with our spiritual faith or mindfulness practice to guide us towards a balance of self-care and healthy activism. There is no “one shoe size fits all” approach. The important thing is that we decide to move forward in this direction.

The major threats and challenges that the labor movement faces today create opportunities for us to strengthen ourselves. Let us embrace a new approach to moving forward together. Let us create a spiritual framework of humility, compassion and respect that will provide for a more cohesive collective strategy, healthy and sustainable activism, and a stronger movement as we continue the good fight for worker justice. Finally, a passage from Living Peace taught to me by St. Francis captures the essence of how to move forward together next year in the good fight: “When surrounded by a thousand dangers, let us not lose heart, except to make room for one another in our hearts.”

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For more information on Victor Narro’s book, Living Peace: Connecting Your Spirituality with Your Work for Justice, go here. To order a copy of Living Peace or its Spanish translation, Paz en Acción, go here. He can also be found on Twitter at @narrovictor.