About Carmen Kynard

I am an associate professor of English at St. John’s University. I am a former high school teacher with the New York City public schools/Coalition of Essential Schools and college writing instructor at the City University of New York (CUNY). I have led numerous projects focusing on issues of language, literacy, and learning: consultant for the Community Learning Centers Grant Project in Harlem, educational consultant and curriculum developer for the African Diaspora Institute/Caribbean Cultural Center of New York, instructional coordinator for the Center for Black Literature at Medgar Evers College, seminar leader for the New York City Writing Project, seminar leader for Looking Both Ways. If the conversation is truly about multiple literacies, political access/action, justice for racially subordinated communities, and critical pedagogy, I am all in! My first book with SUNY Press (2013), _Vernacular Insurrections: Race, Black Protest, and the New Century in Composition-Literacy Studies_, makes Black Freedom a 21st century literacy movement.

Value of Self-Reflection/Self-Honesty: No Greyhounds Here!

It’s been a rough few weeks moving to a different job, meeting new people, learning a new cultural system (otherwise called a college or university), figuring out where things are, setting my codes for the phone, printer, scanner/copy machine.  My new colleague, Sara, has been wonderful—we started this year together and we have pretty much vowed that this will be a place we really like because we are just too damn old to be doing all this re-locating and starting all over again.  Despite the fatigue, I am quite happy, value my new colleagues, and just love the students who I get to teach.

fyw course

Please look for this image in the right-hand column for a link to the website.

The very first assignment for the semester was pretty low-key: write me a letter with comments about the website, syllabus, and general feelings.  For my 101 class, I asked students to do a “Mic Check”, an assignment inspired by Tribe Called Quest’s “Buggin Out”. For my 201 students, I asked students to connect their work in the previous semester of 101 to the new course in 201, an assignment inspired by Erykah Badu’s “& On.”  These assignments were created as eTexts on the course website with the music playing in the background.  I was so pleasantly surprised at how self-reflective and brutally honest my students were.  They were critical of the things they believe they do well in their writing and writing processes AND what they need to work on.  It was a wonderful reminder just how much of a vital skill this is, one that not many folk have.  It was an important reminder to me to fuse this kind of thing into the semester all along because, like I just said, it is a skill not many possess.

italian-greyhound-pairMaybe this is an academic/professor thing but I am often perplexed by self-aggrandizing and conceited college faculty.  I remember when I first started on the tenure track and was surrounded by folk who thought their scholarship was the most impressive and deepest thing ever.  It was perplexing because these folk weren’t the least bit interesting to me, much less offering some kind of new Kuhnian shift to the world.  It was like these folk had no sense of themselves, what they did well and what they didn’t do well.  It became very dangerous because you could end up working on a project/committee with someone who claimed an expertise on the subject at hand, only to find out they didn’t know/do jack! The folk who I actually thought were brilliant scholars and teachers NEVER spoke of themselves, name-dropped their famous advisors, patted themselves on the back for the comp exams they took 10+ years ago, quoted from their unpublished/old dissertations, or sent emails/tweets announcing the brilliance of their newest publications/talks!  They were somewhere writing, organizing, working with students, and actually BEING brilliant, not talkin about themselves.  The lack of self-awareness could even extend beyond scholarship. I remember once talking with a colleague who had spent hours shopping, picking an outfit, doing her hair and make-up, and getting ready for a campus event because she needed/wanted to aesthetically compete with one of the women in the program.  Here’s the thing: the woman who was the mark is a former model with a wardrobe/collection of labels rivaling Michelle Obama’s… and also one of the nicest people around (I knew her outside of the campus from common friends).  She is one of the most beautiful women I have ever seen and yet she doesn’t think of herself this way nor is she the type to compete with women for men’s attention.  Now here’s the real twisted part.  The woman who saw HERSELF in competition is a dead-ringer for an Italian Greyhound dog.  Yes, I know I am being triflin’ and mean, but I just gotta call it like I see it.  DEAAAAAD-RINGER!  ItalianGreyhoundI realize that people love greyhound dogs and I mean them no offense; greyhounds do seem quite unique but you gotta admit they are some scraggly, weird-looking things. The point remains: if you look like a greyhound dog on your best day, what makes you think you are a shining star next to one of the most beautiful women in the world?  Really, how does someone anoint themselves as Miss Universe when in actuality they could be racing around a dog-track chasing a fake rabbit?  Maybe these folk just need some black friends because ain’t no way I could even walk out the door so falsely convinced of my superflyness without my peoples setting me straight real fast (my family talks about you BAD to your face for much LESS than the examples I have offered). Just this summer, I tried to purchase some $8.99 finger nail polish and the 19-year-old black male sales clerk assured me  that it made no sense to spend THAT much money for a color that had NO chance of looking good on my toes. I put it back and saved myself that 10 dollars.  When black folk offer constructive feedback, they really CONSTRUCT!  My toes can’t even make it out the stores in my neighborhood without some real honesty.  Academics don’t choose their profession because of their good looks so this kind of vanity is a REAL strange and misplaced thing anyway. If you think this greyhound-dog-woman had an inaccurate sense of something as irrelevant and materialistic as physical beauty, well, honeychile, you need only imagine how delusional and impressed she was with something serious like her scholarship.  If women get away with these levels of fantasy, conceit, and delusion, imagine what men in such patriarchal structures do.  In fact, at every “third-tier” university where I worked/interviewed, male administrators stayed proclaiming the university’s similarity to the University of Illinois.  I have been to UI campuses: there are NO similarities. The last time I saw such grand delusions of grandeur was when I lived in Hollywood, Los Angeles for a summer in my 20s.  This is why self-reflection is important: if you are convinced you are the BOMB, then you don’t ever look deeply at yourself, at what you are doing, at who you are, and why you are making the decisions you are making.  You just walk around proclaiming to be one thing when you are another altogether and stay STUCK on stupid forever.

Maybe it’s because they are students and they are getting a grade.  Maybe it’s the concrete goal of getting an A in the class and making a life for one self via a college degree. Or maybe it’s because they are working class people trying to survive in a place like New York City at a public university and so are not cocooned in the kind of privilege, elitism, and stupidity that defines mediocrity and sub-mediocrity as the hallmark of greatness.  I don’t know.  I just know that my students get it.  There are no greyhounds here.

For Tiana & Black Children: AfroVisual/AfroDigital Love

8C8880633-tdy-130906-TianaParker2-tease.blocks_desktop_teaseLike most black women who I know, I was really upset this weekend when I saw the news coverage of beautiful, 7-year old Tiana Parker, a straight A student, as she shed tears when her school officials castigated her hair/locs!!  If you ever thought black hair could be politically neutral in our social world, then you may never truly understand these kinds of tears. After being continually harassed, Tiana’s father was forced to enroll her in a new school because her charter school banned all dreadlocks as inappropriate, calling Tiana’s locs a distraction from learning/thinking.

I talk/write/think a lot about the white violence and terror that black girls face in school and this example rocks me to my core.  I find myself remembering what E.M. Monroe wrote about her son’s (Miles) first day of kindergarten this fall in the post, “Models Monday: Black Boys, Trayvon Martin, and the Politics of Comfort.”  In the post, Monroe talks about the humanity of Ms. Malcolm, a teacher who can see Miles’s humanity:

I tell you, it was a damn good surprise to have someone who sees your black child as having a life worth preserving temporarily responsible for their keeping. She’s a model for how a person might demonstrate their liberal views: You want to prove to me that you aren’t racist, well then how about you showing me that you Always choose to be an Aide and not an Assassin.

Monroe captures brilliantly the kind of teacher and school that I think black children like Tiana so rarely experience.  It is clear to me that the adults at Tiana’s school belong to a kind of violent trajectory that Monroe discusses in this post that she relates to the murder of Trayvon Martin.  Make no mistake about it: this demonization of Tiana’s hair— a part of black bodies— belongs to the same ideology that demonized Trayvon Martin’s black body.

Like what Ms. Malcolm offered Miles, Dr. Yaba Blay offered Tiana and black women a similar kind of witnessing.  Dr. Blay’s response has been the most brilliant with her focus on Tiana’s spirit.   She created what she calls A care package of sorts. A digital book of photos and messages from 111 women and girls from all over the country and all over the world, all of whom wear their hair in locs, all of whom want Tiana to know that she and her hair are PERFECT.” The result is simply stunning (followed by a new facebook community).  Click on the digital booklet below that Dr. Blay left open for embedding and sharing across multiple platforms:

It’s an important reminder about the political power of healing and loving black children and the role of always offering them visual images for staking out who we are.  This digital care package also offers black communities a way to inhabit digital spaces outside of the white norms of collecting images and videos to showcase family consumption and bourgeois achievements— after all, that is the same kind of whiteness that left Tiana in tears.  E.M. Monroe and Dr. Blay offer us real images and processes of what it looks like to show and love black children in a digital age.  These are the only kinds of AfroVisual/AfroDigital spaces that can recognize our humanity.

Runnin with the Rabbits but Huntin with the Dogs

bill-withers-grandmas-hands-1973I have always liked Bill Withers’s song, “Grandma’s Hands.”  He takes what is seemingly part of mundane, everyday utility and reads an entire history and philosophy of life there.  I could do the same thing with my grandmother’s words, though I am ashamed to admit that it is really only at this late stage in my life that I am truly understanding them.  She gives me an explanatory model for things.  I actually named my dissertation based on one of her expressions: running with the rabbits but huntin with the dogs.  That became the title of the introduction for my book but it really frames all of my thinking.

As silly as it sounds, I am just starting to realize that academics/professors/scholars RARELY actually mean what they say and write/talk about.  Unfortunately, it’s taken me a long, long time to get this simple fact.  Like I have already said, my grandmother always used words and language intentionally.  I just wasn’t raised in a world where you would write a book or deliver a speech on a topic because it was a hot-topic item but not something you actually believed in.  That would be runnin with the rabbits but huntin with the dogs.  Now, of course, many of these issues are related to power.  For instance, in my field, you can publish articles about teaching students of color but never actually teach any of them (or, really SUCK at it).  That is to be expected in a knowledge-production system where a select white privileged group decides who and what gets published even when they know nothing at all about communities of color.  You can also go home and beat the hell outta your wife but if you have the right mentor, the right university pedigree, and the right connections, your career will be catapulted forward as someone with solutions to violence.  That’s just patriarchy working there.  And like I have discussed here on the blog, George-Zimmerman-styled racists can get published and hyped in my field as radical agents of social justice.  These examples are things I have just come to expect.

I mean something a little more than these everyday scenarios that I just described. Here’s what I have finally figured out: folks be FLAT-OUT LYIN…runnin with the rabbits but huntin with the dogs.  Imagine a radical gender studies scholar who then goes home and makes his children and wife wait on him hand-and-foot like they are serfs in his kingdom.  Go on and get that image in your head because you might just have his book on your shelf and be quoting him regularly as someone who is disrupting gender norms.  He doesn’t mean any of that.  Let’s take another example.  Imagine a department full of folk who teach and talk about critical theory forever and a day but when a black male student in the department is called a N**** and when a Latina student is called a wetback, all you get is D.E.A.D. S.I.L.E.N.C.E.  Is this critical theory in action?  Or are these people just faker-traitor-perpetrators?   Now imagine a scholar who people (well, let me be honest— not all people, just white men) herald as a champion of sustainability and yet, on the ground, every policy and utterance he makes is so corporate, standardized, and neoliberal that you may as well be working for the Conservative Right.  Yeah, get that image in your head nice and good too because folk in my field will call THAT the NEW LEFT if you let them… runnin with the rabbits but huntin with the dogs.

Princess-Ariel-disney-princess-7095223-841-1014Like I said, I have learned these lessons very slowly and today is no different.  I decided to look for videos from someone in my field who marks himself as a radical Marxist of color; I thought maybe I would add his work to one of the modules my students get to choose this semester.  I found some self-aggrandizing performances of really bad poetry (and that’s bad meaning bad) and more than 100 videos of his daughter with more than 50,000 views on youtube alone, posted by him and the mother of the child (also a self-proclaimed Marxist).  Now, really, I should have known to expect this foolishness from them but I felt a certain kinda way to to see this biracial family raising a little brown girl to publicly dance and sing in outfits like a pink, Mickey Mouse tutu with two kittens who she has named after Disney princesses. I won’t even replay my general feelings about the dangers of raising brown and black girls to see themselves as white disney princesses since I have already done that TO DEATH here at this website.  I really do get how hard it is as parents to displace Disney but you also gotta get how hard it is for anybody to see you as a radical third world Marxist with 100s of such videos.  In the least, if you consider yourself anti-capitalist, non-hegemonic, and non-standard, you need to admit just how slippery that slope is when you don’t even counter your small child’s total embrace of Disney, white ballerinas, white princesses, and all things pink.  That’s about as standard, capitalistic, and hegemonic as it gets.  All of these folks calling themselves Marxists and theorists of political economies but then go and use technology solely as a neoliberalist shrine to children’s conspicuous consumption (i.e., Pokemon, Disney, iPads, bourgeois outings, et al on full display).  If only Marx could see them now!!  If you truly know Marxism and political economy, then you might not want to be listening to a damn thing of what these folks have to say.

My grandmother wouldn’t have left this as simply a contradiction amongst life’s political difficulties under capitalism though.  When you understand a construct like runnin with the rabbits but huntin with the dogs, you have to follow through and ask the tougher questions like: How is the total embrace and worshipping of white femininity part and parcel of how gender works in this version of Marxism?  You have to question how and why academics circulate their theories of political economies such that white women/whiteness stay at top.  As a black woman, you can’t afford to NOT ask such questions because you will be hunted by these folk who are only pretending to be a rabbit beside you.  It is hardly a coincidence that my grandmother offered such a violent image about people who are not politically on your side but pretend to be.  The complexity and sophistication of my grandmother’s expression and her determination to live a life according to its meanings are at the core of how I define black working class consciousness.*

2-dogs-hunting-rabbitThese have all been hard lessons for me to learn.  As strange as it may seem, I would prefer my students to come at me, in full force, as the next kingpin of the G.O.P. rather than think/act like the G.O.P. but then turn around and call themselves Howard Zinn.  My GOP example is extreme because I have never actually had such students, but the point remains.  Today when I have to explain to my students the kind of writer that I want them to be, I think of my grandmother’s life as an example: Say what you mean and mean what you say.  Know who you are and what you are really about.  The last thing I want is for my students to be the kind of academic writers and thinkers that I can find in my field.  From where I stand, academic writing/speaking in this field is all about FLAT OUT lying about everything that is important and that should be REAL.  My students deserve a writing curriculum that asks them to tell and know their Truths.

 

*My grandmother (and my youth) would have been “officially” categorized as the “black poor”, but my grandmother did not call HERSELF that.  She saw herself as a worker so when I say black working class, I am not excluding the “black poor,” I am just excluding the whiteness of THAT label.

My Grandmother’s Intentionality: Languaging and Living

Audre Lorde QuoteMy father’s mother is the only woman who I have ever called my grandmother. She passed away a few years ago but I think of her always and talk to her often in my dreams.  As I get older, I see the intentionality that guided her life in renewed ways.

My grandmother wasn’t someone who you could call talkative.  She said what she meant and meant what she said.  I don’t recall any moment in my life when I ever saw her get upset and say something that she regretted later.  If she called you out your name, then that was your deserved name and unless you made a character change, that was the name that stayed with you.  Words were not things you took lightly and they were not things you could take back.  This is how most black folk I am close to think. Language shapes you and everything around you; it must always be intentional and it always was for my grandmother.  It is such an anomaly as an academic where talk-talk-talking-nonstop is what folk do.  There’s lotsa talking in these spaces— the arrogance and psychoses of always dominating the space by runnin your mouf— but not a whole lot of thinking and listening.  At best, I am usually bored and, at worst, I am often offended.  Strangely enough, I have read scholarship for years that indicates that my grandmother’s working class roots and vocabulary are a detriment to my language skills and yet the intentionality of her ways with words is the only one based in any deeply philosophical thought that I can see and hear for miles around me, despite all this middle class social capital folk have.

My grandmother (center, in pearls) with her 15 children and 60+ grandchildren & greatgrandchidren

My grandmother (center, in pearls) with her 15 children and 60+ grandchildren & greatgrandchidren

I don’t have any memory of my grandfather, my grandmother’s husband, because he died when I was very young. My grandmother was in her early 50s and never dated again.  I never even sensed from her, the way I do with many of the women around me as a child and now, that she wished she had a man or was ever interested in a man’s help or nurture.  Male attention was never the center of her life nor did she think it should be central to any other woman’s life.  At 50, after birthing 15 children, she was still very fly, always looking at least 10-15 years younger, tall, slender but very curved, with skin so smooth it looked like she woke up wearing foundation.  Even when she wore the family picnic T-shirt at 70+ years old, she adorned herself with pearls and shoes to match. She was, quite simply, content with who and where she was.  It’s a feeling that I can’t quite describe but one that I just don’t sense from many folks.  Most people I see are always trying to climb higher, become famous/known/seen, get to a more prestigious university (or pretend that the place where they work is Hahvahd), buy more things, have more clout.  There was never a time when I felt my grandmother was looking for something, for someone, for some place else, as if something was missing inside of her.  My father and his 14 siblings have often talked about how she would get mad at them for just staring too long at the Sears catalog which she called a Wish Book, something that she considered very dangerous.  You didn’t worship things outside of yourself that way, especially if it was connected to whiteness.

My grandmother would never have called herself a black feminist or womanist, those are academic labels that wouldn’t have done much for her life.  But when I heard Audre Lorde say things like “Who I am is what fulfills me and what fulfills the vision I have of a world,” I could gather those words into my being because of my grandmother.  Why would I ever be desperate for an alternative role model when I can clearly see and value the blackness from which I already emanate?  For me, my grandmother is one of the most radical black women/black people/intellectuals I know.  She lived her life never wanting to be somewhere else, never wanting to be something else, never wanting to be with someone else, never aspiring to be a social climber and insomuch that those projects/desires are always dictated by whiteness, she lived a life few of us today seem able to even imagine, much less achieve.