Public Writing/Public Teaching: A Year & Counting

Close-up from the collage that is used as background of this website

Close-up from the collage that is used as background of this website

A year ago now, I created this website.  I wanted a space to do the online work of my classrooms off the grid of a university’s corporate vibe— a space that would offer a more sonic and visually dynamic course organization.  For the most part, that is still the primary goal.  Blogging became the way to think through things and the public nature of this practice has meant that I actually do it, consistently, even if no one will read it.  Blogging feels like the teaching journals I once kept, back when I could actually write on paper.  I like the steady stream of short pieces rather than the longer, extended writing that I often do for publication.  It keeps me writing in the in-between time.  These are very simple practices in terms of the kind of work that happens in online spaces today but that’s where I am for now.

Other things happened though that I didn’t anticipate.  I began to articulate a very particular position on public writing and multimedia spaces where all that I know about the Black Radical Tradition and all that I disdain about neoliberalism began to converge.  That has been the single-most benefit to my thinking in the 21st century, a place where everything is digital and everything is commodified: from the continued hyper-spectacle-making of black bodies TO the new century versions of the socially networked Leave-It-To-Beaver family/nation.  Any conversation about digital spaces that does not include these levels of analysis is anti-political.

I use the term, “public,” very loosely though when I reference this site. I never even bothered to open the comments section because I don’t foresee anyone wanting to comment.  Couple that with spam and the many trolls who piss me off and the commenting feature becomes more irrelevant.  Only very recently, I finally did the necessary work to put the “follow” button on this site.  Like I said, “public” is a really generous adjective of this website: I ain’t the academic version of Tyler Perry’s Madea and we don’t live in a READING CULTURE, not even for academics, so I ain’t never been fooled into thinking any large group of people is really interested in me or my work.  It’s just me and my closest girlfriends really up in this.troll spray

What I did not anticipate, however, is that my students would visit me here at this site, like graduate students of color who KNOW they are not included in the intellectual organization of their programs given their experiences, interests, mouths, and proclivity against being white folks’s tokens and lackeys.  Those kind of folk in the academy are few and far in between… but the ONLY ONES who really matter to me!  White graduate students are also here with me, ones who want to actually think about racism rather than perform some kind of touchy-feel guilt or intellectual chic (those kind always go back to not noticing and, thereby, maintaining racism at the institutions that anoint them with degrees and tenure).  These students have been a pleasant surprise… I am honored that they are interested and are with me here.  Truly honored.  They make up the kind of academy worth being in.

WeCatertoWhiteTradeOnlyP260My international colleagues also embolden me.  I can see what countries visit each day and I can guess by the hits on a specific post who might be visiting that post.  What international comrades remind me, those who visit here and email me about my articles, is that internationalism is NOT the whiteness that white scholars in my field construct.   I have been told by editors, time and time again, that people outside of the U.S. will not understand my language and references.  It becomes clear from these people that blackness is to be consumed globally but not politicized; no one questions whether people outside the U.S. know Miles Davis or contemporary black musicians… but now, all of a sudden, no one understands our language and cultural references.  Black is International, no matter how much white scholars in my field would suggest otherwise and keep us out.

The "Touch My Hair Exhibit," was a blogpost/issue especially inspired by students!

The “Touch My Hair Exhibit,” was a blogpost/issue especially inspired by students!

I must say though that my undergraduate students have surprised me most.  I never imagined they would find this website interesting and would tune in so often to this blog, students who cut across the last 15 years of my college teaching.  They have changed the way that I think and the way that I write. I feel bolder now in what I say and how I will say it.  These students have always been more interested in social equality, social action, black feminisms, and radical thought than my colleagues.  I am reminded of a white-skinned Latina in my class recently who told me about a professor who proclaimed his shock at her heritage by saying out loud, “wow, I didn’t know you are a wetback.”  That departmental klansman didn’t even get a slap on the wrist but this young woman sure had one helluva critique of all the white men at that college who co-sign such violence.  We sat and talked for hours at a local coffee shop where we caught one another miscalculating the weight of the system we were in.  My former student was surprised that the departmental klansman actually copped to calling her a wetback when confronted; I assured her promptly— why wouldn’t he?  It’s his world right here, he knows he can do what he wants.  On the other hand, I was surprised that no minimal action was taken against him.  The student caught ME that time: why would he be punished?  This campus is his world, not ours.  Like I said, we talked for hours about our experiences, things I have NEVER discussed with a colleague in that space. Meanwhile, many colleagues in my field are too busy stroking their egos for being accepted at elite, privileged institutions and organizations that do not enroll or register many folk of color to even really notice what is happening to such racially subordinated masses in higher education; others just think the example I gave is an individual act of meanness, not the systemic racism they benefit from.  Buncha dumb-asses.

In this next year, I plan to write with undergraduate students even more clearly in mind.  If I write with the student in mind who I just described, my content and rhetoric will carry a whole different kind of momentum and weight in what Mecca Jamilah Sullivan has so brilliantly called “THE IMPOSSIBLE FUTURE” at the Feminist Wire.

As for more mundane goals, I also plan to vary some of my vocabulary here.  I tend to over-rely on the word, fool— I think this is a good word and keeps me from cussin too much but it can become redundant.  I have decided to take it Old Skool, maybe even borrow from Aunt Esther on “Sanford and Son” and diversify my vocabulary: old buzzard and jive turkey come immediately to mind. The terms, Klansmen and Grand Wizard (KKK terms), will become vital new additions and I already know who these terms fit best.  It’s gonna be a good year!

“You No Got Sense Wiseness”

Adinkra Symbol for "Wisdom Knot"

Adinkra “Wisdom Knot”

I often talk about the importance of common sense but that term doesn’t work for the kind of fierce Black Common Sense I have in mind.  I like the term I learned from Fela Kuti better: sense wiseness.  Just like Fela Kuti conveys in the song, black academics and professionals, especially graduate students, have very little sense wiseness after all of the studies and travels within the empire.  Wisdom is not the purview of books and Western schools.  Far too many of us see the world outside of academia as incompatible with the work we do inside of academia.  For sure, black masses are not welcomed into academia and that is no coincidence but, also, for sure, you better hold on to the sense wiseness of the black masses or you won’t survive academia.

When I think of sense wiseness, I think of my family members (who do not have college degrees… like Fela Kuti says, education and sense wiseness are often an inverse relationship).  Between sense wiseness and quick wit, couldn’t NObody get over.  My uncle, Uncle Bay, who passed away a few years ago now, was fierce, even when cancer was ravaging his body.  My cousin, his son, tells a story of coming home from school one day really upset because a friend told the whole school my cousin’s secret.  My uncle quickly told my cousin to stop complaining and take full responsibility for his foolishness.  As my uncle told it: if you can’t keep your own secret, why you ’round here expecting somebody else to?  That makes a whole lotta sense to me, sense wiseness, actually.  I still don’t know what this secret was, some 25 years ago now, so apparently my cousin learned this lesson well.  Like in the case of my cousin, sense wiseness also means you listen to people who are telling you the right thing and who know what they are talking about: choose your teachers wisely and ignore fools.  I am often baffled as a teacher in this regard: stunned by how many of my students and colleagues listen to the dumbest people offer the dumbest advice about the discipline, who’s who, what’s what, and end up gettin NOwhere.  And since sense wiseness is not something you can read in a book, some folk will be like them old 7Up commercials: never had it, never will.  Like my Uncle Bay taught my cousin in high school (that my cousin, in turn, taught us): when you trust the wrong folk, something is wrong with YOU, not them, so get yourself right.  Friendship, trust, and the intimacies of your selfhood are not things to be given so freely.

africaStories of Uncle Bay’s sense wiseness abound in my family. Uncle Bay was a manager at the factory where my father worked when I was a small child (until the factory closed and moved overseas).  On one occasion, my father was apparently SHOWIN OUT (and let me attest to the fact that Pops can be good at THAT!) because his paycheck wasn’t accurate and significantly slighted.  When my father’s anger didn’t seem as if it could be “contained,” my uncle was called for assistance.  Uncle Bay, however, did not oblige and did not intervene: “if you want him to stop actin out, just pay the man.  Ain’t nuthin I can do for you.”  I know very few black folk like Uncle Bay.   Catering to white comfort, fearing white power, or being mesmerized by/chasing whiteness were never part of the game for him.  Uncle Bay did not try to placate my father or ask him to forego his righteous indignation and he did not try and explain/domesticate my father’s behavior to his white bosses who knew they were in the wrong.  “Just pay the man. Ain’t nuthin I can do for you.”  I think of Uncle Bay’s example in the context of my profession often. Time and time and time again (click here for an example), I have witnessed white men want/tell my black graduate students to tone down their anger and verbal forthrightness against the racism they have experienced as students and young faculty.  And yet NO single one of these white men has ever taken a stand against or spoken out against the racism these students encounter; they only want to make sure they can squash black students’ voices and keep the status quo exactly as it is.  Sense wiseness can keep you from being fooled into maintaining this kind of white dominance that works by silencing black folk and ignoring the wrong done to them.  Uncle Bay will always be my model in these instances.

There is a similar story about my Uncle Mac.  Apparently, one of the workers got caught doing something, no one really remembers, but everyone does remember that he accused Uncle Mac of ratting him out and being an Uncle Tom.  Now you have to understand that Uncle Mac is probably the quietest in my family but that quietness doesn’t mean he is going to tolerate disrespect… so Uncle Mac held the man at knifepoint and let him know what would happen the next time he came at him like that.   The man ran straight to Uncle Bay who, by that time, was a manager at this new factory where Uncle Mac worked.  Uncle Bay just told the man: Well, he didn’t cut you, did you?  You look alright.   Now some of the more bougsie types might cringe at the knife in this story, but I don’t have that issue.  The man got what he had coming: don’t dish out something you can’t take in return.  You don’t get sympathy and coddling when you choose to be stupid. Uncle Bay taught me that and he taught me that you don’t take the side of someone who is WRONG and disrespects your people, that’s not where you put your allegiance and you let them always know it too.  This goes for black folk who want to do wrong and then come at you sideways disrespectfully too— this is that real equal opportunity right here.  Sense wiseness doesn’t let you forsake real allies and loyalties.

nyansapo-wisdom-knot_design

Yes, I am using sense wiseness as a racial concept here.  If you have been told by every form of media that the darkness of your smooth skin, the thickness of your kinky curls, the fullness of your perfect lips, and the soul-stirring curves of your hips/thighs/backside are ALL WRONG, you need some hardcore sense wiseness to know these are lies and to see the beauty that everyone denies.  You need sense wiseness to know the truth behind a jury and judge of white women who say an unarmed black boy is a danger and should be killed.  You need sense wiseness to know that no, there’s nothing wrong with you when you see the white graduate students and faculty around you get support, nurture, and get-out-of-jail free-passes that you don’t. You need sense wiseness to know that your people are not unhuman, unlovable, unpretty even when the world suggests otherwise.   Every group does not have to cultivate sense wiseness like this; sense wiseness is what you need to counter dominance and power so those who represent that are not part of this counter-system.   Sense wiseness is what lets you question the dogma of a world that denigrates you and tries to control your thinking and action.  Certainly not all black people have it… and surviving this world won’t be easy for them.

My family taught me who to trust and who not to trust, who is real and who is domesticated. I know a white supremacist when I see one and I know someone who is acting in the service of white supremacy. I know what it means to be loyal and I know who my allegiances are reserved for.  I call all that sense wiseness and I am grateful for it.

When White People Drop the N-Bomb

DeenBetween packing up my office, moving to a new university, and participating in the protests related to Trayvon Martin’s murder, I missed an important diss-able moment here: doggin out PAULA DEEN.

Black folk on twitter kept me afloat during that time and I’m not even on twitter.  And in case anyone was confused about this, yes, we are laughing AT Paula Deen, not with her.  Everything about her— her dishes, her health, her children, her Bubba— got publicly dissed on every social network site imaginable.  It was the most lovely way to treat a white supremacist.  The memes alone inspire deep pride for me. It made it that much easier to dismiss all those “liberals” saying black people were too sensitive or blowing things out of proportion. If my recent trip to Savannah, Georgia is any indication, then it seems safe to say that social networking brought down Deen: every time I passed a Paula Deen Tour Bus, it was E-M-P-T-Y!  Personally, I think all of those very public disses of Paula Deen should be a model for how we treat anyone who thinks we should dress as/be slaves, serve them sweet potato pie (and everything else), and/or maintain confusion about the N-bomb.  Descriptions of Deen’s racism are hardly over, including the ongoing testimonies of black women in the recent NYTimes who Deen exploited while thiefing their recipes and expertise as cooks.  It seems like Deen’s empire really was run like a plantation: the exploitation of black labor, ingenuity, and skill while she sat back, rich and fat, grinning for the public as if she had herself pioneered something.  A plantation, indeed.

Like I said, Black Twitter was a thing of beauty, but my heart goes out to AfricanoBoi who gave the best commentary on Paula Deen yet!  For all non-black folk, no, you can not laugh at this but you do get to hear how WE HEAR white supremacy.   For all black folk: yes, you can roll all over the floor and laugh your hearts away!!!  I know I still am.  Sometimes, laughing back and talking back go hand-in-hand because, given all that is coming to light about Deen’s labor practices, AfricanoBoi might not be exaggerating that much.

“This Woman’s Work”: Sybrina Fulton

Mamie-Sybrina Collage

My Collage of Mamie Till-Bradley, Emmett Till, Sybrina Fulton, and Trayvon Martin

“Trayon Martin is the Emmett Till” of our time… that’s a statement I have continually heard in these past days and I would have to agree.  The corollary is also true here:  Sybrina Fulton is the Mamie Till-Bradley of our time.  In Sybrina Fulton’s talk at the rally at One Police Plaza in New York City this past weekend, I was particularly inspired by these lines:

As I sat in the courtroom, it made me think that they were talking about another man. And it wasn’t. It was a child, who thought as a child, who acted as a child, who behaved as a child. And don’t take my word for it. He had a drink and candy. So, not only—not only do I vow to you to do what I can for Trayvon Martin, I promise you I’m going to work hard for your children, as well, because it’s important. (see 16:43 to 17:20 of the footage shot by Democracy Now).

When you think of the difficulty Mamie Till-Bradley had in securing her son’s body (Mississippi seemed to block her every move to have his body shipped to her in Chicago), it seems strangely reminiscent of the days Sybrina Fulton had to wait for her son’s body to be named Trayvon Martin, rather than the original John Doe white police proclaimed him to be, unworthy of even an investigation. It is not simply that both mothers lost their sons to white violence, publicly paraded by the courts’ refusal to convict their murderers.  It is the way these women opened up  their grief to the world and to a social analysis of that world.

Mamie Till-Bradley has not often been written into the chronicles of history as radical; it has mostly been black women and black feminists who have done this work and will continue to do this work with Sybrina Fulton’s life also.  Both of these women’s radical, emotional openness is simply chilling for me.   Ironically, we are in an age where everybody thinks they are “radically open” because they can post photos and videos on any and every social networking site of: 1) their children performing liberal rituals of white, nuclear American familyhood such that facebook, google+, and youtube become the new “Leave it to Beaver”; 2) themselves, friends, and family and the neoliberal objects/vacations/outings/performances they have materially acquired as the site of today’s corporate-induced narcissism.  All that “openness” but ain’t none of it like Sybrina Fulton’s! Or Mamie Till-Bradley’s!  An openness that looks American apartheid right in the eye rather than promote its whiteness!  At a time when most people use the “public forum” to simply promote the system we are in, Mamie and Sybrina halted the empty notions of progress, material celebration, and mainstream values that a white world would want to visually represent as Truth.  If there was ever a definition of speaking Truth-to-Power, this is it.

I think about Sybrina Fulton quite often and I cringe at the label that I hear too many often giving to her: strong black woman.  Yes, Sybrina Fulton is strong.  Who would suggest otherwise?   Yes, I understand the sentiment because so many of us hold her close and dear to our hearts and prayers, hoping she will know she is loved and cherished, shaken to our own core by the pain we can only imagine she is enduring.  Yes, we feel the awesomeness of her ability to stand in the face of that pain, brutality, and ugliness. But we need some deeper understandings of this legacy of black women and black mothers who defy all odds to love their children and challenge a world that hates black people.  Violence against black children is violence against black mothers so strength ain’t even the half.

Our current context is one that melds:

Multimedia cartels where most Americans visually circumscribe and incessantly celebrate mainstream, white familyhood, a continual site of historical violence and exclusivity in this country— I am not suggesting this is limited to the U.S., you need only watch the current foolishness surrounding the Royal Baby in England to know the U.S. has never been alone in mobilizing white imperialism to define family/nation;

WITH

A world where black motherhood is demonized and made into public spectacle for a gaze as white as the viewing of Gone with the Wind— Tune in any Tuesday or Wednesday to Tyler Perry on OWN; he, of course, has not invented these images but when we promote them ourselves then you KNOW we’s in trouble (last night, Big Momma sang a slave spiritual to her white female boss, further castigated her own black daughter-turned-prostitute, and begged/sobbed for son’s release from prison).

When you place Sybrina Fulton into this kind of context, you begin to see why the label “strength” just won’t do for a black woman like her.  And you begin to see why so many black women will write her body, story, and pain so centrally into the history of black people and black freedom.