Black Language Matters: Black Languaging/ Black Mentoring of Young Black Faculty

I saw a job ad recently for an assistant professor and lecturer in my field.  I shook my head as I read it, feeling sorry for the early career scholar who might read that ad and not understand the coded meanings.  The ad asks for someone to help design/run a (failing) program, publish in the field, work closely with the entire department, AND make a strong commitment to the college. No, those are NOT reasonable requests.  It’s all just code for: we gon exploit the hell outta you and question your integrity and commitment if/when you refuse to let us get over on you and use you up til there is nuthin left.  And I am crystal clear here too: if the new hire is Black, that person will get exploited even more with these kind of community service expectations since it is not imaginable that Black college faculty are— first and foremost— critical scholars and researchers.  Because I know the context of this college, I know three things about this job: 1) the salary and package do not match the administrative requirements and are not commiserate with national norms; 2) there is no mentoring, available role model, or support for research and scholarship in the department that you’re expected to get so close to (publication is STILL the only thing that matters for tenure/promotion); 3) the organization and infrastructure of the college are so unstable with such constant shifts and changes in leadership that it is strange to expect NEW faculty to be the ones to bring longevity and consistency.  I am able to read and understand these signs in that job ad because of the kind of mentoring I had in graduate school.

Mentoring of young Black faculty (and graduate students) who work at colleges across the country usually hinges on teaching young Black professors the rules of college life as it pertains to tenure and promotion.  You can find all kinds of empirical research on the best strategies for mentoring young Black faculty so that they secure that golden fleece in the end.  This research is also really clear about the importance of Black mentors for these early career professionals. But there’s always been something missing from these discussions for me.  It’s not just about teaching young Black faculty the rules of the academy.  It’s about centering Black thought and Black life in people’s lives at the academy.  That’s where Black Language comes in for me.

When I have become obsessed with yet another dysfunctional episode at the colleges where I have worked, the words of my graduate mentor, Suzanne Carothers, always ring in my head: do not confuse the WORK with the JOB.  Those words have kept me sane and grounded …and those words have helped me move onwards and higher when the limited horizons of other folk have attempted to confine me. I locate this mantra— and its many offshoots— squarely within Black culture.  I see this as a kind of cultural memory and hence language for a social group who has had to continually invent dignity and identities that run against the menial “jobs” and “positions” they have been relegated to.  It ain’t difficult to feel good about your job when the people who look like you/live with you are the ones always chosen as the CEOs, CFOs, COOs, et al (I include college administrators in these titles given the corporate nature of higher education today).  It takes more imagination and humanity to carve out a communal sense of worth when your labor exists solely in terms of some kind of subservience to whiteness: slave, domestic, factory worker, janitor… you name it.  In my own family, the J.O.B. did not dictate the limits of one’s worth, no matter how little you were paid.  As we usedta say in the 90s: It’s a Black Thing… Plain and Simple.

My mentor’s reminder to never confuse the WORK with the job gives me a framework for surviving hostile environments based on the cultural memory and history of my own people.  That’s so much more than simply telling me the rules of publication for tenure.  Suzanne’s mentoring and example have helped me shift the political, linguistic, and aesthetic center of gravity in my own self-actualization in spaces that work directly opposite of that.  For so many of my colleagues, the work that they do is confined to the physical building that houses their job.  For Suzanne, the WORK is always much bigger and much more meaningful than that. That’s why I could never support a job ad like the one I described in my opening.  If you don’t know the difference between the WORK you have chosen to do/that has chosen you and the JOB that employs you at this one moment in time, you will fall for any ole kind of okey doke that exploits you rather than transforms/challenges/ understands the world around you.  Black language teaches us to do/think/be better than that.

Happy Mother’s Day to the Women Who Have Kept Me

I did these sketches (above) many years ago.  When I first drew these, I was trying to capture what the women in my family look like on any given Church-Sunday.  I remembered this sketch today in thinking about Mother’s Day and so added some words: Today I thank every woman who ever kept me… [Yes, this post is a re-mix of previous mother’s day posts. Click here for those.]

I have strong memories of being a little girl when adults, especially my family and close neighbors, asked me: “who keep you when your momma work?”  OR “who keepin you right now?” (the second question was when I was on a part of the block where I wasn’t supposed to be or at the corner store without permission). Who keep you?  That’s always been one of my favorite expressions.  No one in my family or immediate kin network ever asked “who babysits you?” I was never babysat. I was always KEPT.

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Black Language Matters: Our Word is STILL Bond

With all of the different committee and administrative roles I have had in academia in the past 13 years, I have reviewed a whole LOTTA syllabi. Across multiple institutions and departments, the most dominant and lengthy prose that I have seen on these syllabi revolve around policy:

  • if and what you can eat and drink in the room
  • when and if you can go out and pee during class
  • when and if your mobile devices can be used or seen
  • how long your papers must be (with descriptions of their dullness— i.e., western styles of paragraphing, language, etc)
  • how to make headings on the page (usually of the bad 8th grade variety)
  • what happens if your body or your work is late or absent
  • who to call for this and that and when to call them
  • who to email for this and that and when to email them
  • numbers of all kindsa offices on campus, including the professor’s, and anyone else students can be pushed off on if they have life-difficulties (i.e., leave your personal problems at the door)
  • the horrors of plagiarism and the threats of what can happen
  • the campus’s cut-and-paste language/legalese around disability (rather than genuine care)
  • the department/program’s cut-and-paste list of learning objectives that a small group of faculty have gathered to write, usually for the purposes of assessment rather than a political investigation of what the hell we are teaching and how and why.

This bulleted list of PUREEEE boringness makes you wonder:  who would actually want to read this mess?  And what are students even learning?  And you know what is significantly short?  A discussion of the CONTENT STUDENTS ARE LEARNING!  In fact, if you look at most syllabi, what students are mostly learning is the particular college’s and the classroom’s disciplining of their body movements.  When you do get an actual course description, what you really see is the university’s neoliberalist discourse that appears in the course bulletin— more of a coded doctrine than any kind of readable prose because the course description is always really tight (in terms of words and characters allowed) and confined by the tastes and politics of the mostly white faculty who had to approve it.  In fact, if you took a good look at most college syllabi across the country, you’d be hard-pressed to argue that any real student learning is happening at all… or that words mean and do anything but CONTROL students’ bodies.

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Black Language Matters: Slick Mouths and the Fact of a Black Lexicon

Recently, I described a person in a (relative) position of power at a job as a woman with a real slick mouth.  This isn’t a compliment.  The loaded meanings of this term points to the reality of what a distinct Black Lexicon is and does.  Like I have said continually on this blog, Black Language Matters.

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Black Language Matters: Beginning with “Ebonics 101”

grammarlyAt the risk of situating #BlackLivesMatter as merely a trope when it is so much more and cannot be de-neutralized with endless spin-offs, I want to talk out loud/digitally about BLACK LANGUAGE MATTERS.  I like MATTERS here as both a noun and a verb: 1) all of the attenuating political circumstances, past and present, around issues of language, meaning, and multiple Englishes; 2) all of the processes where Black Language carries the depth and resistance of Black suffering and resilience.

I start these conversations in my classrooms with a specific definition now— a definition inspired by an investigation initiated by my graduate students at the graduate center/CUNY and one of the classes I teach, African American Literacies and Education.  Inspired by Elaine Richardson’s African American Literacies, my students and I worked to really define and anchor ourselves in race, culture, resistance, and African American languaging systems. It wasn’t easy.

For me, Steven Willis’s “Ebonic 101” gives me (in)sights and images to always keep in mind.  Black Language is:

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