On Graduate Admissions and Whiteness: A Love Letter to Black/ Brown/ Queer Graduate Students Out There Everywhere

Dear Black/ Brown/ Queer graduate students,

I see you. That seems like such a small, trite acknowledgment in the face of the institutional oppression that you must confront. Nevertheless, I needed to say that today. After spending the last week reading almost 295 applications from candidates hoping to pursue a Ph.D. in English, I am appalled and disgusted by what happens on graduate admissions committees. My indignation has always been there but this week, it got newly recharged.

If nothing else, I just want to affirm today that for every moment you feel like you are alone, like the other supposedly Black/ Latinx/ Queer folk around you are merely white-passing or race-miscellaneous, like your racial/gender/sexual perspectives are not taken seriously, like white language/ discourse gets treated as intelligent even when it is utterly meaningless, like the mostly white faculty prefer white-passing performers who have no real connection to communities of color, like the cards have been stacked against you, KNOW. THAT. YOU. ARE. RIGHT. Know this deep in your core and never doubt it, no matter how many white folk and white-passers act as if you are paranoid. As Black/ Brown/ Queer folk, we are not always behind the closed doors where racist processes, justifications, and policies are designed, but we feel their slight each and every single day. Trust what you feel. You ain’t crazy.

I got to see it all firsthand this week. For one assignment on this particular admissions committee where I served, a group of us professors had to select three candidates to recommend for special funding from the university’s program for underrepresented groups. Notice that I said UNDER-REPRESENTED. For those of us who understand race and higher/graduate education, we know that these funding programs are a minuscule attempt to get more underrepresented groups into mostly all-white graduate programs but are necessary nonetheless. Of our 295 applications, 34 applicants qualified for this special review. Our committee read the 34 applications and scored them in order to whittle down these 34 apps to a smaller list of nine. When the scores got tallied up to determine the Divine Nine, I got mad. Once I tell you how it looked, you’ll see more of the ways that racism and whiteness in admissions are really working against us:

  1. Of the six Latinx candidates chosen for the Divine Nine, four were White Latinx folk who study whiteness and/or Europe. In fact, only one of these White Latinx candidates even had a Spanish surname and it looks like this person’s family is directly from Europe— Spain. This was the largest racial category in the Divine Nine, but not in the pool of 34. These four candidates pass completely for white… in name, content, epidermis, and family history. There was even a comment from the committee that we should not be guessing folks’s identities and identifications. But here’s facts: White Latinx with an Anglo surname is NOT under-represented no matter how you identify. Latinidad here is overwhelmingly accepted, but only in its complete embodied devotion to whiteness.
  2. Only one of the Divine Nine self-identified as Queer, though three others expressed an interest in Queer Theory (mostly the White/Latinx candidates). While more of the Divine Nine may also be Queer, it seems likely that the program will imagine itself representing Queer Theory without Queer bodies of color. Queer theory, as named by the white-passers in the Divine Nine, is just a new, chic (white) thing to know, not a way that life can be lived and re-imagined.
  3. Of the three Black/Non-Latinx candidates, two of the three identified as multiracial. One of the multiracial candidates marked Indigenous, Asian, and Black on the application but wrote a statement identifying solely as Chinese+Black. The other marked Black on the application but wrote a statement identifying as Indigenous, Black, and Anglo.  Black was just a box that you check off and then move away from, one row over from Rachel Dolezal. You can consume it, mix it, and use it up in any way that you like, kinda like a plantation owner. Neither Indigenous-Mixed candidate talked about themselves as an enrolled member of any First Nation; neither described lineal descent; neither connected to a reservation or Indigenous language community.  While I am not suggesting that Indigenous people have to prove their membership or adhere to white-settler blood tests, I am also not willing to co-sign institutional processes where Indigeneity is another box to check so that we can reproduce the likes of another Andrea Smith (click here for more of what that means). No one on the committee even mentioned the problematic way that Indigeneity was mobilized. It wasn’t even noticeable.
  4. Of the Black/Latinx comp-rhet candidates (my field) in the pool of 34, none were chosen to be part of the Divine Nine. Unsurprisingly, NONE of these comp-rhet candidates was white-passing or apologetic about their research interests in Black/Latinx communities. This also means that the department has single-handedly promoted a system where white doctoral students will teach and write about non-white students in comp-rhet studies.

I’m sure we have all learned enough theory by now to say that we can appreciate that the Divine Nine show the complexity of race, ethnicity, and identity.  However, the ideologies and practices of white-passing and/or mixed-race-passing (itself an approximation to white-passing) are real simple here. This white-passingness did not represent the entirety (or quality) of the 34 applicants. All in all, only one Black-Mixed-With-Black person was allowed entry into the final pool; only one Aztlan Latinx candidate was allowed passage; and Queer (male) AfroLatinidad was allowed expression only once. Always remember this: this is a carefully CONSTRUCTED false reality.  These nine candidates may not even, in fact, get accepted and more of the 34 may score higher into the program’s ranks given the organization of admissions. However, none of that changes the ideologies that produced these white-passers as the highest scorers. This is who reads your application. This is why you didn’t get accepted and if/when you did, you end up just feeling like you entered a hostile realm.

In many ways, English/Humanities programs, at least where I am currently employed, are worse with this particular kind of whiteness. Historically, English (and the rest of the Humanities though not to the same extent) have sustained the imperial gaze on English as a language system. All you need is white discourse, white skin, and the ability to quote Lacan or Derrida and you will be rendered as someone who is intelligent and, oddly, as someone who possesses the keys to understanding oppression in all forms of life. You see this person in almost every class. Don’t get it twisted: they ain’t sayin nuthin. In the zeal to distance themselves from the Brown and Black young people who are the majority in my urban context, whiteness gets performed and embraced in more extreme ways so as to ward off any association with the Black and Brown youth masses that surround us. When the staff/faculty talk about the lack of “diversity,” they will, of course, site their high standards of excellence. It’s all a bit ironic though. This white classical core can barely fill its classes, offer its students viable employment opportunities, or sustain itself in the academy and yet it is the site of Brownness and Blackness that is scapegoated as the location of low standards and problems. Don’t get that twisted either: it’s a blatant lie.

There are some things to learn from this mess.  Just like I had a list of grievances, I have a list of actions to take.

First, we need to remember that every time we join a program, department, or school as a Black/Brown person, we increase the diversity numbers.  This looks good for everyone except us. Many places will use large numbers of Asian students and faculty as proxy for Black and Brown folk, but they do have to disaggregate those numbers behind closed doors based on a single vocabulary word: UNDER-REPRESENTED. Every time you apply to a graduate program, you increase the diversity of the UNDER-REPRESENTED applicant pool. You are being counted and represented as progress.  Don’t waste your time applying to a school that only chooses white-passers. Stop making them look good while they do you bad.  And please note that the data I provided in my four bullets above represents a PUBLIC university in the USA’s largest Brown and Black metropolis. They don’t do no better than the most, private elite schools so you can’t believe these places that claim they are progressive and down for the people either. They still ain’t down for YOU. In a similar vein, colleges will be given diversity credits for interviewing you as a Black or Brown faculty candidate down the line even though they have no intention of hiring the likes of you.  Many of them need to keep a revolving door of Black and Brown faculty interviewees, not because they want to INCREASE diversity, but because the BEST Brown and Black faculty keep leaving the school. It’s a ponzi scheme using your Brown and Black body for exchange purposes. Stop making them look good while they do you bad. Do the due diligence and find out what is going on behind the scenes with folk of color. Some schools do not even deserve to count our bodies in their application tally.  Be vocal about that. Choose a different school. Stop helping them by applying to them. They ain’t lettin you in no way.

The second action is gon require that white graduate students get called out on their racism.  The fact of the matter is that there were equally qualified Brown and Black candidates who never got chosen simply because they did not perform whiteness in the way that white applicants do. White graduate students (and their faculty/staff cronies) need to stop assuming that they wrote better essays, got better test scores, had better letters of reference, or had better anything.  They only had whiteness. There is nothing wrong with the “pipeline” either. The only crisis in the pipeline is that white folk clog the drains: as the folk who get chosen and as the folk who do the choosing. There is always a pool of qualified folk of color in the cohort who are rejected for white benefit.  White graduate students (and later, as college faculty) need to be called out for writing about and/or teaching people of color when they went to all-white research programs where their whiteness was deliberately over-represented and over-privileged. The white folk who resist and fight back can expect backlash.  Tell them that they must welcome that and see it as a sign that they are doing something RIGHT. It is nuthin in comparison to what folk of color go through everyday.  White gate-keepers will make life difficult for resistant white faculty and graduate students too (and even some folk of color will respond in ignorant, coonish ways). Like I said, it ain’t gon be easy for allied white folk to speak back because racist white faculty and their compatriots of color silence everyone.  Don’t let them.

Lastly but not leastly: we have to REFUSE.  We need to re-imagine resistance, especially as faculty of color, which you will someday become. Not a single one of the Black and Latinx candidates who I liked best in the 295 scored high or even made it through the admissions committee. A seat at the table didn’t mean a damn thing for me. The dinner had already been served; the entrees had already been overcooked. In my context, I am an appointed member of this graduate program, not a central member so I receive my salary from elsewhere. This means that I have the luxury of happily never returning to this program and facing no consequence for my decision. Even without that luxury, I would be done though. I’m just not here for the mammy labor. Overwork my abilities but deny my humanity at the same time? Nah, not me. There is no reason to continue to go back to the committees, policies, and programs that refuse to listen like many of my accommodating colleagues have done for so long… and all to no avail since nothing has changed.  We have to say no and let the white walls that we didn’t build crumble to the ground from their own collapsing integrity.

To all the Black/ Brown/ Queer graduate students (and applicants) out there everywhere, I say all of this NOT from a place of discouragement, but from a love that insists on what the academy and its graduate training will not give you: TRUTH.

N.H.I., Part II: Street Tasks & Intellectual Tasks

New York City Protesters Yesterday

New York City Protesters Yesterday

What do we want?  Justice!  When do we want it?  Now?…..  Brick by brick, wall by wall, we will make this system fall….. Take a stand, not a picture….. Out of the shops, into the streets….. Zimmerman walked, why can’t we?….. Who’s streets?  Our Streets?……We are Trayvon! Trayvon!  Trayvon!  Trayvon!

For the thousands who I walked and rallied in solidarity with almost all of yesterday, these were the chants that carried our feet, mouths, and hearts.  I was not surprised by the verdict but the state of mourning mixed with outrage fueled my desire to find kinship at the rallies all over New York yesterday.  There had been a few times when I caught myself during the trial feeling assured that Zimmerman’s verdict would be guilty. I had to quickly remind myself that U.S. courts have always co-signed and maintained Black genocide.  Given the recent history of Florida, I was more surprised that the Miami Heat took the championship than I was with an almost all-white female jury acquitting Zimmerman.  With Wisconsin as the seeming first post-verdict incident, it looks like we will see more dark days ahead. As Raymond Santana of the Central Park Five reminded crowds yesterday, there is a historical context here.

Protesters in Times Square

Protesters in Times Square

When I was an undergraduate student, Sylvia Wynter— taking her cue from the Africana theorist, St. Clair Drake— called such protests, rallies, and petitions the “street tasks.”   She was referencing the 60s and, later, the 1992 uprisings in Los Angeles after the acquittal of the police officers who brutally beat Rodney King.  She commended every move and decision black communities and college students made in those moments and also impressed upon us that there was a flip side to the coin that St. Clair Drake was always emphasizing: the intellectual tasks. The closest to what they meant is what we might call today blending the micro and the macro.  However, Drake and Wynter are talking about more: they are talking about the ways that social action must ignite an “epistemological break” from the categories that govern our current social systems, not merely an amendment or addition to existing policies and programs.   And that break has to be epistemological the way that a social order knows itself and thinks about/institutes the world.

There are deep intellectual tasks ahead of us. I noticed yesterday that many young college students seemed to insist upon a colorblind rhetoric, North American-ness (and therefore hegemony), and middle class politeness/etiquette: this is not about race; I am not Black/Arab/Latino because I am ____-American; stay in school; let’s all pull up our pants and be good fathers; this is not a Black-White thing.   And yet we have Zimmerman who was never even handcuffed when the police came; no one went door-to-door to ask who this slain young black boy was so Trayvon Martin was John Doe for many days, even though he was killed six houses away from home; the defense attorney opened with a knock-knock joke; and common sense defied any notion of self-defense (I was stunned by all the references to concrete when every photo shows Trayvon dead on the grass.)  You could go on and on here. The resistance to name race and interrogate whiteness and white supremacy by so many young people has been stultifying.  In the words of Sylvia Wynter: what is wrong with their education?  

In every major social protest led by black college students, those students were always connected to radicalism outside of their campuses.  It should go without saying that Black college students have always witnessed brutal murders of and threats to their peers:

  • SNYC, Southern Negro Youth Congress, was established in response to the Scottsboro Case and always raised money for civil rights activism, such as the case of a 16-year old African American girl sentenced to years of hard labor for allegedly stealing 6 ears of corn from a field.
  • When Barbara Johns led her high school peers in the protest that led the way for the only student-initiated case to be incorporated into Brown v Ed, she had to be immediately sent to another state to live after all of the death threats made against her.
  • Ibram Rogers reminds us that 12 black college students lost their lives in peaceful protest in the Black Campus Movement.

It seems historically safe to say that black college students have taken radical politics off-campus and made that radicalism come alive.   So maybe young people’s lack of analyses today simply reflects we grown folk and the radical intellectual activity that we have allowed to be displaced by media cartels and allied commercial academic/celebrities.  Indeed, what is wrong with their education?  Where have WE gone wrong?

One of My Favorite Posters from Yesterday's Rallies in NYC

One of My Favorite Posters from Yesterday’s Rallies in NYC

I have been fascinated by the way the Zimmerman family has been welcomed and embraced by the White Conservative Right.  The early insistence by conservative whites that we recognize Zimmerman as a person of color has all but faded.  In fact, on my way to the rallies, one of the triggers that sent me out into the streets, was finding myself terrified. In my newly-gentrified neighborhood of Brooklyn, white men started waving American flags on their cars and homes— as far as they were concerned, all things were right with America again. And here we have young people of color insisting on colorblindness because Zimmerman has a Latina mother.  The critique of whiteness seems nowhere to be found: maybe we can’t call this man white but we can surely call him a white supremacist and his choice in this regard has been no accident (I said white supremacist, NOT racist).  For all of the pollyanna-ish talk about mixed-race children complicating today’s racial categorization models, no one seems willing to recognize that the race issues that murdered Trayvon Martin are as old as the white founding of this country.  Now more than ever, I wonder what mixed-race children are embracing when they say they embrace their “white side.”  It seems pretty clear for the Zimmerman children.  I am not talking here about representing individual white parents; I am taking about social and historical forces of racism that no one gets exempt from and that some groups deliberately choose to benefit from.

Homer Plessy

Homer Plessy

What has struck me most about this case is the implicit and explicit invitation made to white-skinned ethnic people: embrace white supremacy and you too can be white…. come one, come all.  We seem to forget that it was the courts that have decided who/what is white and who/what is not.  Do we need the reminder that Armenians were legally classified as Asian until they became white in 1909? Did we forget that Syrians were legally white in 1909 and 1910, then non-white in 1913, and then back to white again in 1915?  From the perspective of a race-based historical continuum, the courts anointed Zimmerman this past weekend also, a man who cannot even really phenotypically pass for white.  This is hardly a man with blue eyes, pale skin, red/blond hair (it seems that even Homer Plessy, the octoroon who chose to be the lead plaintiff in the 1896 case of Plessy v Ferguson, looked whiter than Zimmerman) who will still need a few more generations of miscegenation to reproduce pale-featured children.  But, when Zimmerman murdered Trayvon, he got anointed as white.  If we know that race is not biological, then we need to take seriously the ways the courts, as just one institution, have socially constructed race and racism.  Every time someone from the Zimmerman family even makes a public statement, they speak solely within the terms of white supremacy; it is almost as if I am seeing and hearing Bull Connor in 1950s Alabama. And yet I hear NO rallying cry from the media about family values and questions of how these Zimmerman children were raised— no one asks how or why a Latina mother and white father raised children to hate and murder young black men in the streets without remorse.  Black and Latin@ parents never get this kind of pass if their child commits a crime or even acts a fool in public, but, gee whiz, something seems so different with the Zimmermans.

To go back to Wynter’s words in my previous post, when we construct the optimal human to be white, of Euroamerican culture and descent, North Americanmiddle class, college-educated and suburban, Trayvon Martins must fall out of “the sanctified universe of obligation.”  This is why my favorite slogan in the rallies that I have witnessed is: WE ARE TRAYVON.  That’s a powerful statement if we really mean it, truly the intellectual task here.  To take on THAT statement means an ideological position.  It means choosing to fall outside of and think outside of our current “sanctified universe of obligation” which will require more than protest rallies, petitions, delusions of color-blindness, and the fear of naming whiteness.