Oya’s Teachings

Hurricane Sandy humbled every one of the 19 million people in the New York City metropolitan area. But it humbled some more than others in an increasingly economically divided city…

Instead of heading home to their families as the winds picked up, the city’s army of cashiers, waiters and other service workers remained in place.

Divides between the rich and the poor are nothing new in New York, but the storm brought them vividly to the surface. There were residents … who could invest all of their time and energy into protecting their families. And there were New Yorkers who could not.

Those with a car could flee. Those with wealth could move into a hotel. Those with steady jobs could decline to come into work. But the city’s cooks, doormen, maintenance men, taxi drivers and maids left their loved ones at home…

Manhattan, the city’s wealthiest and most gentrified borough, is an extreme example. Inequality here rivals parts of sub-Saharan Africa. Last year the wealthiest 20 percent of Manhattan residents made $391,022 a year on average, according to census data. The poorest 20 percent made $9,681.

All told, Manhattan’s richest fifth made 40 times more money than its poorest fifth, up from 38 times in 2010. Only a handful of developing countries – such as Namibia and Sierra Leone – have higher inequality rates…

~These are some of David Rohde’s words for the Atlantic this week

Though Hurricane Sandy has left the NYC area now, she is obviously still with us.  My own university’s students were evacuated and moved to other dormitories with classes canceled all week due to the wind damage on multiple campuses.  The next two weeks of my classes will be completely redesigned, to say the least.  And still, we fared so much better than others.  Businesses (the Mom-and-Pop joints vs the chains) in my own Brooklyn neighborhood are only slowly, very slowly, piecing things back together again.  David Rohde’s words (above) really resonated with me today and reminded me of the ways that capital’s newest modes of exploitation leave the rich safe in even a storm, something that should not surprise us given what we saw with Hurricane Katrina in New Orleans.  I appreciated Rohde’s words but it didn’t take a hurricane to see the inhumanity of Manhattan’s elite and their world against the supra-humanity of the working class/working poor folk who keep this city afloat even when there is no superstorm.  So today I also have some other thoughts here… namely, that the safe-keeping of the elite comes solely from the care of the rest of us, what Rohde points out.  This means that we know how to give care to others and to ourselves.  I would dare to even say that all we impoverished or just-gettin-by caretakers know the path to a looming humanity that the wealthiest 20 percent simply will never reach.  That’s simply the price they pay for their capital.  We need never wonder  if real solutions to serious social issues will ever come from them.

I was really moved by the email sent out today from Resident Teacher, Shastri Ethan Nichtern, of the Shambala Center in New York City.  Nichtern wants us to think deeply about all of the messages of loved ones trying to contact us and about all of the support that everyday people are giving to one another.  Nichtern reminds us that, at times like these, nature forces us to connect with our own humanity and the humanity of others.  The connections we make take on new meanings, a kind of vividness not unlike what happens in meditation practice.  As Nichtern says: “we don’t have to work to uncover our heart, because the tragedy uncovers Bodhicitta for us. The tragedy itself IS open-heartedness… It is a heartbreaking time, but a ripe time for practicing, connecting with each other, and helping those who need it as much as we possibly can.”  I am moved by these words and by those with the humanity to reach such possibilities.

I told my students this week in our revised curricular plan for our course African American Literacies and Education that I felt compelled to make a nod to Oya (a daunting figure that the African Diaspora has re-Christened and brought with them all over the “New World.”)

Though I am not an Orisha scholar, I do know that Oya is considered one of the most powerful Orisha, a Warrior-Queen, responsible for, you guessed it, HURRICANES and all things related to storms and winds.  Oya brings rapid change to the places that need transformation.  She is both ardently loved and deadly feared and for good reason: she can destroy everything in her path, whether that be injustice or an entire village.  Oya also protects all women, especially their leadership power, in order to make sure that we all know that she can strike you down just as easily as she can shelter you, all of which are necessary to bring about change.  It should be quite obvious, especially this week, why people of African Descent, and black women in particular, from Cuba (where she is called Olla) to Haiti (where she is called Aido-Wedo) to New Orleans (where she is called Brigette) to Brazil (where she is called Yansa), would hold on to Oya so fiercely and lovingly.  This is a point that seems an appropriate reminder in an African American Literacies/Education class since what we have here is a system of meaning that not only attempts to understand and contextualize hurricanes and storms as central to an ecosystem but also, simultaneously, offers a completely different metaphor for women’s discourse, public life, and humanity!  There are always alternative systems of meaning and some of us maintain them, despite the devastation and daily havoc that capitalism has always wreaked on our lives.

“It Bees That Way Sometime”

nina-simone-240px_mediumWhen your guy has got his hat
and made himself hard to find
It doesn't mean you should go crazy
It could be that way sometime

Find yourself another love
Who will treat you good and kind
Return that love he gives to you
It also bees that way sometime

Baby, yes it does...

When you think you've found a love
And you have peace of mind
Somebody else steals his heart
Yes, it also bees that way sometime

Baby, yes it does...

Don't let the problems of this world
Drive you slowly out of your mind
Just smile, look at the problem
And say it bees that way, bees that way sometime

Baby, yes it does...

I will be, also be that way sometime
Can also be that way, it also bees that way
Bees that way sometime

This week, we are teaching ourselves the rules/prescriptions/grammars of African American Language (AAL) using Lisa Green’s African American English: A Linguistic Introduction.  So what do these lyrics and song from Nina Simone have to do with that?  Seemingly, everything.

I want to remind us here of Smitherman’s 1977 book, Talkin and Testifyin, and her chapter named after this very same Nina Simone song (chapter two).  Issues such as signifying, semantic inversions, and the blues notes in Simone’s “It bees dat way sometime” made Smitherman move away from coinages like “dialect” and “Black English” to calling this system of speaking/thought a “language.” For this reason, in this class, you will also hear me say AAL/African American Language.

Here is what Smitherman (1977) argues:

Here the language aspect is the use of the verb be to indicate a recurring event or habitual condition, rather than a one-time-only occurrence.  But the total expression— ‘it bees dat way sometime’—also reflects Black [Language] style, for the statement suggests a point of view, a way of looking at life, and a method of adapting to life’s realities. To live by the philosophy of ‘it bees dat way sometime’ is to come to grips with the changes that life bees putting us through, and to accept the changes and bad times as a constant, ever-present reality. (p. 3)

So while tonight’s class is certainly more about learning rules, let’s not forget what these AAL grammars mean and do in the world as a languaging/living/breathing belief system.  Let’s remember Nina Simone and how/why saying and knowing that “it bees that way sometime” is part of an ideological system that, sometimes, is the only thing that can get you through the day.

Writing New Futures

Recently, Dr. Suzanne Carothers, my advisor for my doctoral dissertation, asked me some key questions to think and write about as I re-imagine and re-direct this phase of my life in academia.  I thought the questions were particularly poignant and critical and so I share them here.  I imagine myself often returning to these answers and re-addressing these same questions as I way to keep myself in check and move forward with what I say I want to be and do.  I thank Dr. Carothers, the most exquisite writing teacher I have ever had, for always prodding and always teaching me!

Tell me three of your accomplishments that you are most proud of since finishing your dissertation. Given all you have done and do, why do these three stand out for you?

(1) I am proud that I have chosen to always be a critical educator, that I have not seen such work as simply the necessary evil of being a scholar, writer, researcher, and academic, though this has certainly been the message I have been given after graduate school.

(2) I have also never backed down from working at colleges where the students are predominantly working class and of-color.  I refuse to use the bodies of people of color as a marketing tool to promote diversity, the prevailing (and sometimes only) acknowledgement of people of color that I have seen at such institutions.  This means that I have never had (and, thus, am willing to forego) teaching assistants, research assistants, start-up research funds, significant financial rewards/promotion, publishing/professional opportunities, sabbaticals, time, updated technology (at those few places where I have had a current computer, it didn’t work for very long), and other resources that come from prestigious and/or well-endowed research universities.  It’s not that I think these material things compromise people’s work (nothing is ever that simple).  However, these are the privileged spaces that new faculty like me are supposed to mark as coveted where I can, for instance, write about working class black folk but never actually see them in any of my classes. That’s not the route I have chosen. I like this path and I am proud that being on path and being on purpose are how I have chosen to navigate my life thus far.

(3) I am most proud of finishing my book (what was once my dissertation). I don’t so much mean the final product. I am just proud of hanging in there, never backing down from or giving up on my ideas despite the disagreements I had to face.  It would have been quite easy to give up on the book and publishing altogether given the resistance that I face from many circles— especially this notion that things are so much better, a sentiment that I have heard from black scholars too, or that I must make myself more palatable (i.e., marketable and auction-block-able) to wider audiences.  I wonder who these fools are talking about— certainly not the black masses where every measure of structural racism tells us that we are living a Neo-Jim-Crow? I like that publishing means that I have more fully realized my ancestral legacy: the one where we know we have to always keep on pushin.

 

When you think about the teaching and learning environments you create, what makes them work?  What’s central to that dynamic for you? And, how do you know when you have achieved it?

I think classrooms are meant to bring the content of what students are learning and reading full circle.  I think here about the class I will teach in spring 2013: African American women’s rhetoric.  Here, for instance, we will read Ida B. Wells and ask ourselves how she affected the world for all of us by her ways with words.  As the teacher, I ask myself: what does it mean to bring Ida B. Wells alive in this classroom?  What would an Ida-B-Wells-pedagogy look like and do?  It would mean not just talking about her but talking with her!   I want students to fight, and fight hard, come hell or high water, for what is right, notice the racial subjugation of the people around them, and fight for those lives as if it were their own life they were fighting for.  This means I am looking for students to talk about more than just the content of Ida B. Wells’s life and work.  I look for students to engage their own intellectual and political purposes, in their own time and place.  Essentially, I hope they can achieve what Fanon suggested: “each generation must, out of relative obscurity, discover its mission, fulfill it, or betray it.”  I may not be able to ensure the fulfillment part but I can certainly move students in the direction of discovery, that’s what teaching Ida B. Wells would have to do.

 

Finish these thoughts:

Scholarship for me is  . . .   and 

My scholarship matters because  . . .

Scholarship for me is slipping through the cracks, digging deep down, and unearthing the voices and visions that can sustain us.

My scholarship matters because the world we live in requires a level of thinking and creativity that moves beyond what we are used to.  Scholarship can do that work if we treat it as something more than static words, bling, and status.

 

What is it you want to do in and beyond the academy?

Both in and out of the academy, if I could achieve my heart’s desire, I would want to be like Parliament and “make my funk the P-Funk… I want my funk uncut.” I like the way they named their collective and their music (Parliament Funk as P-Funk) but also that P-Funk meant that they were intentionally examining and exploring Funk at its highest levels of expression and possibility, as a thing/thought of its own kind and genius.  Though I may not have the right words to explain that here, that’s what I would want writing, teaching, and envisioning myself as a black woman to feel like.  They weren’t claiming to invent funk but they were claiming that they could insert their own version and vision and encourage the world to do the same.  I can’t imagine a better way of being one’s self in and beyond the academy.

 

What four adjectives would you use to describe yourself?

…principled, creative, unapologetically black-centric, and always evolving!