In my first academic job as an assistant professor, I was not allowed to choose what classes I wanted to teach, what times or days I would teach, or ever permitted to create a new course. There was a level of toxicity that began already in the first semester. Because the other newly hired assistant professor and myself taught at a critical point in the program where assessment data was vital, the chair and her two
flunkies senior administrators once sat we two newbies down under the pretense of a “meeting.” It was just my first two months at this job and here we were, literally yelled at like misbehaving children: we needed to learn to do what we were told was the gist. The senior faculty, of course, were left alone. I started to get real heated and, at one point, started rising up from my chair. I don’t know what I was planning to do but as far as I was concerned, I was a grownass woman so sitting there obediently listening to an incompetent chair and her flunkies senior administrators (the chair made 100K more than I did) so violently weasel her way into getting two, new assistant professors just out of graduate school to do HER work for her was just… TOO… MUCH (she called this feminist collaboration). I was a brand-new assistant professor but I wasn’t THAT kinda brand-new. The tirade, however, abruptly ended when my fellow junior colleague started crying (as I have already described, white women’s tears always fulfill this function.) That was my very first semester as an assistant professor and that ain’t even the half; each semester only worsened, putting the H-O-T in hot mess. Needless to say, there has never been a single moment in my professional life where I have missed or thought fondly about this department or its leadership, a department that is pretty much defunct now. I do, however, deeply miss the sistafriends I made at that college.
As soon as that “meeting” started, I noticed the peculiar way the chair and her
flunkies senior administrators were looking at one another. I knew from jump that this meeting had been pre-planned and that something real foul was afoot. I am also someone who loves language and discourse; though I am not always quick enough on my feet to interject rapidly and cleverly, I will often commit a conversation to memory and this “meeting” was one of those times. Who talked first, second, and then the turn-takings were so memorably awkward and poorly performed that I just KNEW this “meeting” had been pre-orchestrated under the chair’s tutelage (she was good cop; the other two were bad cop). In fact, in these past eight years as a professor, I have learned this to be a common form of discourse maneuvering in academia with white administrators. When I suggested to my fellow-misbehaved-colleague that this was a premeditated homocide, she didn’t fully believe me. It was many months into the schoolyear before she realized just how unethical this chair was. Like with this moment, I have remained perplexed by my many colleagues who can’t seem to gauge the petty politics, backstabbing, scheming, lying, theft, and violence that is being waged against them behind closed doors until it is much, much too late (after they have cast their allegiances and trust in ALL the wrong places). In direct contrast, when I described the turn-taking of that chair’s “meeting” to my sistafriends at that college, they pointed out even more slippages that I didn’t catch. You see, these are women who read men and nations.
These women of color on my first campus as a tenure track professor were phenomenal and though I knew they were dope when I was there, I never fully realized that having a set of sistafriends on your campus to lift your head is a sho-nuff RARITY! Notice that I said: women of color who are sistafriends. That is NOT the same as having women of color on campus. I am not talking about the kinds of women of color who come talk to you in closed offices but never speak up in public settings, a strategy often learned early on because it is so handsomely rewarded in graduate school. These women might say they keep quiet because no one is listening to them but, more often, they choke their words to not lose favor with those in power, not ruffle white feathers, not take any risks, or not lose their token status (and many times go home to wealthy, breadwinning, and/or white husbands). They are, in sum, passing for white. I ain’t talking about THEM women of color. I am talking about the sistas who read their environments openly and will read the institution out loud with you and, especially, when the time is right. Quite honestly, I assumed that I would find a sistacypher like this everywhere, that institutional racism would inevitably mean as much but I have learned otherwise. What I have missed most about these sistafriends is the way they read institutional racism AND patriarchy. You see, that’s that rare gem right there. Talking up institutional racism does not always come with talking up patriarchy and misogyny and I mean something more than talking about public spectacles from the likes of fools like Rick Ross. I mean talking about the day-to-day workings of men in our workplaces— white men and men of color— all of their immediate articulations of societal structures, social hierarchies, and violence: we didn’t just co-sign our misogynistic black male colleagues who were actin the fool (dropping their “seed” anywhere, taking female students out for drinks, text-messaging/calling/visiting/closing-the-door with female students, etc); nor did we leave our feminism at the door and blindly support the campus’s white patriarchs and their violence. Like I said, I have learned the value and rarity of these kinds of sistas in these past years. You see, these were women who read men AND nations.
”I don’t read such small stuff as letters, I read men and nations.” These are the words of Sojourner Truth, the famous African American suffragist and abolitionist. Elizabeth Cady Stanton described Truth making this statement to her in a 1867 visit. I have pushed myself to think deeply about this phrase because it is one that my students continually re-mixed throughout the past semester— always noticing this way that the black women who we studied were reading their social environments! “Reading” someone is, of course, a popular African American verbal expression and usually means telling somebody about themselves after an extensive, head-to-toe assessment of who and what they really are. I imagine this is part of the reason students of African descent gravitate to this expression— they already recognize it. Remembering Truth, however, means we must take this expression much further. Reading men AND nations is still that rare gem: the ability to analyze and navigate white supremacy (nation) AND patriarchy (men). I can’t think of a better way to describe what my circle of sistafriends was doing at my former college than with Truth’s statement: a present-day iteration of a historical reality and necessity .
This semester, I wanted to really think about the reverberating references to black female figures that have occurred across multiple semesters of my teaching. Part of me is responding to a tendency of mostly white teachers to describe mostly white students who reference a litany of white authors and novels in the course of classroom discussions. This gets marked as intelligent and well-read and I do certainly agree. However, within the scope of these parameters, I have never heard any black student be referenced in the same way for knowledge of black cultural history and persons (and what passes as KNOWLEDGE of people of African descent, even at the graduate level, is often so dismal that I am utterly embarrassed for all parties involved). At best, when undergraduate students of African descent reference black cultural histories, these are treated as personal connections, not literate connections (as if white students describing white authors is NOT also about personal connection). Alternatively, black students might be seen as activating their prior knowledge which is admirable and tolerated but that is not the same as regarding these moments as sophisticated analyses. Part of this series for me then was to push myself to see the recurring themes and issues related to black female cultural figures as articulated by students of African descent as literate connections and sophisticated analyses: to, in sum, treat black students’ ruminations as seriously as white students’. My past posts about Aja Monet, Lauryn Hill, Erykah Badu, Queen Latifah’s “UNITY,” Eve’s “Love is Blind,” Audre Lorde, and now, Sojourner Truth, intended to show the recurrent references by students of African descent in my classes. My goal was to hear more deeply… and build new pedagogical understandings from there.