Category Archives: New York City

The Start of the “Shalom Aleichem” Years

13 Tuesday Apr 2021

Posted by in 1, Boy @ The Window, Christianity, culture, Eclectic, eclectic music, Hebrew-Israelite, Jimme, Marriage, Mount Vernon New York, music, New York City, Politics, Pop Culture, race, Religion, Youth

≈ Leave a comment

Tags

, , , ,


Primary Names of God in Hebrew, October 2018. (https://www.chabad.org).

This week 40 years ago brought an avalanche of changes to my already unstable world. I wouldn’t have noticed the instability, though. I believed my bubble of Mount Vernon and the NYC was pretty stable back in mid-April 1981. I had friends who I could talk to and debate with all day. I saw my father about once every three weeks. I was starting to get into mainstream popular music, and had some interest in sports. I liked a few girls here and there. I was doing well in school. I was doing well in general, with my stepfather separated from my mother for the previous six months. So well that I’d forgotten my sexual assault trauma from 1976. So well that even the bullies around my block hadn’t tried to stone me to death or beat my face in for nearly seven months.

But Maurice came back as “Judah ben Israel,” and the brief years of worldly enlightenment came to a crashing halt. I tell this story in Boy @ The Window this way:

This was the religion my stepfather converted to after he and Mom had separated. In the period before his return, my stepfather had been working on Mom, attempting to convince her that he was now a good man and could be trusted as the man of our house. He loved Jehovah, had stopped smoking, and had learned how to love himself. And he had changed his name to Judah ben Israel, not legally, mind you. The name literally means ‘Lion of God and of Israel,’ and referred to my stepfather as a royal descendant of Jacob/Israel, the immediate father of the Israelite people. It was in this context that my stepfather gained a sense of himself and control over his world, which was what convinced Mom to end her separation from him.

I was so confused that my brain felt like it was on a carnival ride. Really? This is what we are doing now? We’re still a family? What about my dad?, I thought. But people desperate for an identity that defies the beliefs of White folk often take desperate, cultist measures.

This week 40 years ago, Maurice worked on me and my brother Darren to take this Hebrew-Israelite bullshit seriously, which meant threatening us with ass-whuppins if he found out we weren’t wearing our kufis or yarmulkes at school.

The next step, of course, was our acceptance of the Hebrew-Israelite religion. This wasn’t exactly a process in which free will was involved. Our mother told us that this would be our religion ‘for the rest of our lives.’ Then our stepfather came to explain this ‘way of life’ to us, and we put on our white, multi-holed, circular kufis for the first time. I had no idea what Mom and Maurice had pushed us into. A part of me was on the outside looking in, thinking, This is crazy! But as nutty as this sudden conversion seemed, I convinced myself into acceptance. We were already the children of one divorce, and I wasn’t sure if I wanted to see another one so soon. Darren, to his credit, played along as if being a Hebrew-Israelite was just a role in a school play.

I went to the school the following Monday with my bright white kufi on top of my head for the first time. Talk about committing social suicide! The expressions on my friends’ faces, from completed stunned and disgusted to eyes that revealed what their set faces attempted to conceal. I was immediately an outcast, especially as far as my best friend Starling was concerned. Once I explained to some of them what had occurred the week before, they seemed to get it, even if they kept me at ulna’s length. They still said “Hey Donald. Wassup?” the way they did before.

Not Starling and some of our mutuals. He saw it as my betrayal, not just of him, but of God himself. Such are the inflated egos of children of preacher-men. His weeks of silence led to a fight (which he won) and the end of our two-year friendship.

But the friendships and my within-normal-levels weirdness came to a crashing halt the moment I decided to allow myself to be a canvas my mother and stepfather used to express their eccentric yearnings for identity. It was the worst three and a half years of my life, with child abuse, another sexual assault, the fall into welfare poverty, suicidal ideations and one suicide attempt included.

My brother Darren handled the situation so much better than me. “Darren, to his credit, played along as if being a Hebrew-Israelite was just a role in a school play,” is what I wrote. He only wore his kufi at 616 and whenever he was out and visible to my stepfather’s peeps. Otherwise, the hat was off his head. But then again, Darren attended The Clear View School, where no one would have cared what he wore.

Yes, it is important to remember the past. If only because it is a reminder that, pandemic or not, there have been worse times in my life. I’m so glad that I haven’t worn a kufi in nearly 37 years.

Playing “Cooties” For a Year

26 Friday Mar 2021

Posted by in 1, Boy @ The Window, culture, Eclectic, Mount Vernon New York, New York City, Pittsburgh, Pop Culture, race, Work, Youth

≈ Leave a comment


Screen shot of Milton Bradley game Cootie, March 26, 2021 (https://amazon.com)

Between 1975 and 1978, I learned to play three games with my child-aged neighbors around the 400 block of South Sixth, my babysitter Ida’s building and adjacent junkyard at 240 East Third, and during our first year at 616. The most obvious one was Hide-and-Seek. I was never good at it, except when just playing with my older brother Darren. Usually I was among the first to be found. Because others were more creative or athletic about hiding spaces — as in climbing trees or hiding in nearly-empty yet dangerous dumpsters — I didn’t find too many kids, either.

There was also You’re It, or Tag, and the folks at 616 were especially rough with their tags. The kids around there each thought it was their duty to “it” you with the heavy slap on skin of someone who seemed to want a fight. Of course, they sometimes did. The first time me and Darren went outside to play, they chased us around 616 and 630, pelting us with rocks every chance they could. That some of them thought this was play is so telling of the roughness of all our lives. With neighbors like these…

There was a less popular version of You’re It and Tag. I mostly played that during my extended stays with Ida at 240 between 1975 and 1977. It was Cooties. This one could be mean in its own way. The kids would gather around and yell “Cooties!” when they touched you with their germ-infested hands. Some of us were designated vaccines, so that when we touched someone with cooties, they’d yell, “I got my cooties’ shot!”

We hid even harder for Cooties than we did for Hide-and-Seek. We’d be all over the junkyard, hiding in and around gigantic pieces of metal with rough edges, sometimes cutting up a hand or a leg on a piece of jagged rusted iron, steel, or aluminum. We’d hide behind 240 in the woods in between it and the junkyard, subjecting ourselves to smells of puddles of piss, broken beer and soda bottles (Pepsi and Coke wouldn’t start producing plastic soda bottles until 1977) and sharp glass that could come up through our thin-soled sneakers. Yeah, playing Cooties at 240 could sometimes lead to us actually getting the real-life cooties. Such were the dangers of poverty and environmental racism.

This week a year ago is when I began playing our real-life version of our global game of Cooties. Except this is not a game or a drill. Like so many, we did not have everything we needed to protect ourselves during our ventures into the world. March 23, 2020 was the first time I wore material over my mouth and nose. I say “material” because all we could order initially were pieces of cloth that we could fold over. I placed a coffee filter in between my two folds to create a makeshift face mask. It was red. I looked ridiculous.

I ran an errand that weekend to a mom-and-pop store I’d bought good cheap meat from since 1999. I was one of maybe four people with any type of face covering at all. Otherwise, it was a normal errand. Except for the elderly couple I saw walking in after I had cleared the front and was walking toward our car. The White man who trailed the White woman was struggling to walk, which is normal for someone in their mid-80s or 90s. The White woman was struggling to breathe. She was flush, looked congested, and looked ready to collapse at any moment. I haven’t been back to that store since. I heard it was under new ownership a few months ago.

Seeing that White woman, likely with the flu or with COVID-19 or even both, it changed my approach to the pandemic. I went from Let’s be careful out there but let’s not get paranoid to Let’s set the board to Def Con 3 — it’s not paranoia if they’re really out to get you! My shopping habits changed. I used to hit up to five stores in one outing to put $150 or $200 of groceries and stuff we needed in carts, bring in my reusable bags, talk to shelvers and cashiers, bump into neighbors and colleagues, and make a go of it. Or, when cash was less fluid, I’d shop for small sets of items at a couple of stores.

Either way, I spent three, four, five days a week in warehouses and supermarkets shopping. The last time I was in a grocery store was December 5, in Pittsburgh, buying just enough food to take back to our hotel room while visiting Pittsburgh after my mom-in-law died. Locally in the DMV, I have not shopped for anything other than Disaronno or Absolut Citron (which I’ve hardly touched) since October 15. Why? Because I don’t want anyone touching me with their cooties.

Per Crystal Fleming (yes, #CiteBlackWomen) and Twitter, I started cleaning groceries after shopping at Safeway and Trader Joe’s last April 10 and last April 24. Even at that early stage, as I saw people refusing to wear masks as mandated by Maryland, my aversion to cooties got worse. By then we had secured ten medical masks, and we were looking for medical grade gloves. We had just switched to using Dawn for our dish washing in the summer of 2019, so we were good there. But Lysol, Clorox, Microban, Windex, and all the stuff we needed to keep the house smelling like an antiseptic surgery bay, was long gone from most stores. Every human I saw was a walking meat bag of COVID-19 cooties.

We received our first pack of gloves at the end of April. We hardly used them. I went to a Latinx store in my community for toilet paper on May 1, and picked up groceries in a Safeway parking lot on May 30. After that, I visited a medical supply store for more masks and face shields on June 30, shopped with all that equipment at Giant on July 15, Trader Joe’s on August 17, and Whole Foods on September 15. This past year is the most time I spent indoors since the World Book Encyclopedia-discovery years of 1978 and 1979. Get thee hence, Cooties!

I already had a healthy disdain for humanity before the pandemic, one where I could fake my way through life with superficial interactions and a thin veneer of trust. Now it feels strange to even sit in the car and drive a mile to the nearest USPS mailbox, just to send off a payment. Now it is beyond weird being outside — I cannot believe I used to run or shoot hoops nearly every week for the previous 20 years. Now if I can find any reasonable workaround, I will pay double for something I know I can go get at a store, but don’t wanna leave the house, because people are cooties and cooties are people.

Lucky for me, I am in the queue for a cootie shot, and soon.

Poverty Wages

20 Saturday Feb 2021

Posted by in 1, Academia, Boy @ The Window, Carnegie Mellon University, culture, Eclectic, High Rise Buildings, New York City, Pittsburgh, Politics, Pop Culture, race, University of Pittsburgh, Work, Youth

≈ Leave a comment

Tags

, , , , , , , , , ,


“How We Slice the Pie in the USA” editorial cartoon (cropped), September 19, 2011 (David Horsey/Hearst Newspapers; https://catherineandojaswi.weebly.com/document-ten.html)

It’s hard for me to believe sometimes how blissfully ignorant I used to be about the fourscore-and-three-layers’ worth of elitist bullshit there are to the nature of academic — and American — life. Even in the months after reading Derrick Bell’s Faces at the Bottom of the Well, even after reading Jonathan Kozol’s Savage Inequalities, I still believed that my talent and my production alone would win the day over having the right connections in my circle. What a dumb-ass chump I was, in 1993, and as recently as 2013.

But at least in 1993, my 23-year-old behind could be excused for simply not knowing enough about the world that I inhabited. I was a quick study, academically, but not so quick socially, only four-and-a-half-years removed from homelessness and not trusting humans all. My tutor, my unofficial advisor about the professional worlds that would take up the next 28 years of my life, was one Bruce Anthony Jones. I have talked about Bruce in the past, about how he quietly dumped me and all of his Pitt grad students upon leaving for University of Missouri-Columbia in 1996. That’s near the end of this story, though, not it’s beginning.

It was the year after I did an independent study on the literature of multicultural education in the US, Canada, and the UK with him as a master’s student. I was working with Bruce again, this time to learn more about curricula decision-making and cultural bias among the multicultural education and Afrocentricity set. He knew that this was likely my last semester at the University of Pittsburgh. I had tired of White professors and their withering White gaze, and of Larry not quite keeping up with my work, even though he was my history advisor.

So it was in late February 1993 that he invited me out to dinner to discuss my next moves. We ate at some high-end Chinese restaurant in downtown Pittsburgh on or off Grant Street. It was just a few blocks from where Bruce lived, his mini-penthouse on one-and-a-half floors (the 11th and 12th) in The Pennsylvanian, situated on a hill overlooking downtown. It was once the station building for all passenger trains in and out of Pittsburgh, having been converted into a luxury apartment building the year I arrived for undergrad at Pitt, in 1987.

As someone whose moments of interaction with affluence and luxury were few, the dinner meeting and discussion was dizzying. We had a five-course meal, sat and talked for two hours about grad school, the dissertation process, finding work in higher education, the crock of the tenure clock and tenure process, and so much more. Bruce really helped me demystify the cloistered world of academia that night.

But, between the end of that dinner, the walk over to Bruce’s penthouse apartment, and the conversation we had about his work, the high wore off. When we got to talking about salaries, he began to bitch and moan about his own lot as an assistant professor in the School of Education at Pitt. “Well, how much are you making as an assistant professor?,” I asked rather courageously (this isn’t something grad students were supposed to ask, my mutuals had told me, but you don’t get anywhere by not asking questions). “Forty-five thousand. But them’s poverty wages,” Bruce said matter-of-factly, his “Lon-Guy-Land” (Long Island, New York) accent kicking in more fully as he spoke.

In the back of my mind, I’m thinking, Arrogant asshole, the most I’ve ever made in a year is $11,000, and you talkin’ poverty wages to me? I’ve grown up without food, without any amenities beyond the basics, and you live in a 1.5-floor penthouse? Really? I don’t know how well I hid my envy and my rage after hearing Bruce’s complaints about his salary. I let him continue his monologue.

It turned out that Bruce’s time at Teachers College was about more than earning his doctorate. It was also an opportunity for him to earn money, really good money, through his connections at Teachers College and at Columbia University as a whole. Including one with Charles V. Hamilton, the co-author of Black Power: The Politics of Liberation (originally written with one Kwame Ture, née Stokely Carmichael in 1967).

The Pennsylvanian, near downtown Pittsburgh, PA, circa 2012.

I cannot recall if Hamilton was on his dissertation committee or not, but no matter. Apparently connections with Hamilton and others had helped Bruce find work as an education consultant with the Ford Foundation, among several other private foundations. In the two years leading to his PhD and the year before landing his Pitt faculty position, this was his other professional life. “I make double as a consultant than I do as a professor (really “professa,” the way it rolled off Bruce’s Long Island tongue), and for half the work,” I remember Bruce saying.

“What would I have to do to get into that kind of work?,” I asked once I got over the shock of calculating that Bruce was pulling between $130,000 and $150,000 a year while living in a 1,500-square-foot penthouse that cost $1,350 per month. Bruce should’ve said, “With help from people like me, lifting as we climb.” But instead, he made it sound like he just lucked out, somehow, like he just happened to be walking down a random hallway when leading Black scholars at Teachers College and Columbia offered lucrative consulting gigs on a random Friday.

A bit more than four years later, the summer of 1997, I found myself without work post-PhD. Teachers College had just rejected me for an assistant professorship in social foundations of education. I was literally a month or two away from being completely out of funds. I could pay my rent, but that was about all I could do until I found more work. I hated to do this, but I ended up contacting Bruce for help, either in finding work or in lending me money until I could pay him back.

Bruce returned my call, and was very stern on the phone with me. “I usually don’t lend students money,” he said, as if I was some random students who reached out to him out of nowhere. But he offered to write me a check for $100. “Now I expect you to pay me back,” Bruce said, as if he was being magnanimous. That was when I finally, really, truly understood. My time with Bruce was about making him feel like a powerful person in academia. It was never about mentoring or helping me at all.

Between 1997 and 2000, I continued writing my own letters of recommendation with Bruce’s name on them, a practice we had developed while I was still a grad student. Only, I also used one of Bruce’s old signatures and some University of Missouri-Columbia letterhead to make his letters written by me on my behalf look more authentic. After I turned down a job at Howard in June 2000, I wrote Bruce a check for $100 and wondered, Should I include interest in the total, and if so, how much? That was the last time I used Bruce’s letter, the last time I contacted him.

In the years since, I’ve worked jobs that paid $70,000 and $80,000 a year, charged as much as $550-per-day as a consultant, and turned down jobs paying $100K in areas that were too expensive for that salary (like the Bay Area, for example). I’ve also had a couple of years where I’ve barely earned $20,000 as an adjunct (those were years I also consulted, so). I know damn fucking well what a real poverty wage looks like. The closest Bruce has been to socioeconomic poverty was probably the night he sat across from me at dinner all those years ago. Intellectual, social, and spiritual poverty have been Bruce’s close companions, I’d bet, for many years. For such are the wages of narcissism.

Do Public Ass-Whuppins Really Work?

24 Sunday Jan 2021

Posted by in 1, Boy @ The Window, culture, Eclectic, Marriage, Mount Vernon High School, Mount Vernon New York, New York City, Politics, Pop Culture, race, Sports, Youth

≈ Leave a comment

Tags

, , , , , , , , , , , , , , ,


William H. Holmes Elementary (near the southeast corner). Top left corner was Mrs. Pierce’s classroom in 1978-79 year, November 22, 2006. (Donald Earl Collins).

It was the first Friday of May 1980. I was in fifth grade. As part of my ritual that had been my routine since the start of third grade, after the 11:35 am bell, I walked the seven blocks from William H. Holmes Elementary School home for lunch. I made my standard lunch on that day, a slice of fried beef bologna with two slices of Home Pride white bread with Miracle Whip man-naise. The way the grease from frying the bologna would soak into the bread, combining with catching ten or 15 minutes of The Price Is Right and (if I lingered longer) a few minutes of the 12 noon news on WCBS-2 or WNBC-4. It made the almost one-and-half-miles of midday walking five days a week worth it.

Especially since I could count on my pre-Hebrew Israelite stepfather either being out of the apartment or snoring away, my mother at work at Mount Vernon Hospital on her 7 am-3 pm shift, Darren at Clear View in Dobbs Ferry (the school’s now in Briarcliff Manor), and baby Maurice with the babysitting family the floor above. Those days were the most stable (if one could call it that) of my growing up years. I failed to see the duct tape holding up the stack of playing cards back then.

It was on that bright and sunny spring day where coming back to Holmes for the second half of the day brought chaos. As I rounded the southeast corner of the school for the remaining 15 minutes of recess on the dirt softball fields and the long asphalt pavement adjacent to it, I witnessed the tail end of a brawl. Something like twenty of my male classmates were fighting where they normally played a friendly game of softball. It was often broken down between the two fifth grade classes, Mrs. O’Daniel’s and Ms. Bracey’s. Because there were other fields, the fourth and sixth grader boys (and a few girls) could also play softball and football. The girls usually double-dutched, raced each other, played hopscotch, or just talked in their groups along the asphalt L along the west side and back southern end of the Holmes complex.

For two years, I had wanted to stay at school for lunch in the spring, just to play some softball. But on this day, I was more than happy to have not been a part of the melee. I remember my friend Starling excitedly updating me on how both teams had spent part of the morning and the early part of lunch preparing to “throw down.” Someone was hit by a pitch, and then a fight between batter and pitcher turned into our school’s version of a brawl between the Yankees and the Red Sox, or the Yankees and the Royals (take your pick).

I only saw the last minute or so. But dirt, grass, spit, snot, and even blood embedded in boys’ clothes, faces, and hair. Me, Starling, Anthony, and maybe two other boys between the fifth grade classes were the only boys who weren’t a part of the fight.

Mrs. O’Daniel and Ms. Bracey both witnessed the fight. Mrs. O’Daniel saw everything from her window on the second floor, which faced out to the back of the school. Ms. Bracey was on the playground when the brawl broke out, and attempted to break it up, but got hit herself in the process.

They, along with our principal Dr. Smalls, decided to mete out the only punishment they thought fit the crime of riotous insurrection. Public ass-whuppins. Yep. After lunch, Ms. Bracey read her class the riot act. She was so loud that Mrs. O’Daniel didn’t begin her quiet chastisement of the boys’ behavior until after Ms. Bracey has stopped yelling and came over to our classroom next door.

After the two had their say, they began taking the boys, one at a time, to the boys bathroom down the hall. From 1 pm until 2:55, they took turns beatin’ ass with Mrs. O’Daniel’s “board of education,” three yardstick rulers taped together for dispensing punishment. She had rapped my knuckles once for talking to a neighbor in class way back in September or October. That was enough for me.

Some of the boys cried well before they were taken into the bathroom for their paddling. The older boys in my classroom, at least, the full-on 12 and 13-years-old (we had three that age in Mrs. O’Daniel’s class in fifth grade), were more stoic. Unlike the other boys, they did not cry, or if they did, they did theirs quietly. They didn’t yell out or whimper like the 10 and 11-year-old when the “board of education” met bare ass.

Then, both teachers gave our classes the “don’t you ever do this again” speech, and then, “Have a good weekend.”

Honestly, it was truly an awkward day for me. I wasn’t sure even at ten whether it was kosher for teachers to whup students’ asses. But I also knew not to question it. I knew what my classmates did was wrong and wrongheaded. “That’s what they get for fighting. Them teachers did the right thing,” my mom said emphatically when I told her what had happened that afternoon.

As an educator, I know none of this would fly now. Even if approved by all the parents, the principal, and the teachers, as it actually was in 1980. Heck, if William Prattella and the Mount Vernon Board of Education had known about this in 1980, the incident would have made its way to The New York Times and the Mount Vernon Daily Argus. The Board of Education would have faced lawsuits and been paying off parents and their kids for trauma for the next five years. The teachers and the principal would have been out of jobs, probably out of education altogether, plausibly then and most definitely in the 41 years since.

But we were a nearly 99 percent Black school with a Black principal and more than a few Black teachers. Many of them and us had ties to a culture where corporal punishment was the response for high-level offenses at home and at school. We lived in a violent world, where White cops and White vigilantes wouldn’t just stop with a “board of education” and five or six licks to the buttocks.

Still, long term, it didn’t work. Many of my peers would end up in brawls after school, off school grounds, to avoid this kind of punishment. Or, they and others whom I never got to know would end up in fights on school grounds, at Davis Middle School (for some), at Hamilton Middle School, at Mount Vernon High School, and certainly in other schools in Westchester County and in the Bronx. I witnessed so many fights, boy-on-boy, girl-on-girl, girl-on-boy. I was part of a few myself, if only to defend myself.

Restorative justice is the idea that schools take a 360-degree approach to changing behaviors. One that allows victims of violence and other violations to experience some form of justice, and those who have victimized others the counseling and help they need so that they can embody behaviors that are healing and not hurting. Most school districts remain uninterested in such approaches, as they are too closely tied to the racist police state that most schools are for most students Black, Indigenous, and Brown. Perhaps the namby-pamby White middle-class parents who want schools to reopen should consider the harm that schools to students of color. The ass-whuppins that students of color — who are the majority of students in public schools these days — may be rhetorical and by statute, but they are just as emotionally and psychologically scarring.

Bloodied bust of President Zachary Taylor, Statuary Hall, US Capitol, January 6, 2021. (Frank Thorp V/NBC News).

But for the 7,000 or 8,000 Maga-insurrectionists who tried to overthrow the vote, kidnap, beat up, and possibly kill members of Congress, all to keep one Donald J. Trump in power beyond January 20? Maybe an ass-whuppin’ is what all of them should get. Right outside on the west side of the US Capitol. Have a big strong man, like say Eugene Goodman, or former Pittsburgh Steeler linebacker James Harrison, beat them with the House of Representatives’ gavel on their pale and flat asses. That would be the easy way out. Watching them cry and holler, though, would make my weekend

What should really happen is time for the ringleaders — murderous treason is about as high as crime as it can get — in prison or in a place where can no longer make attempts at bringing a full-blown autocracy to the US. What should really happen is that the rest of the cabal should contribute to a reparations fund, like a quarter of their wealth or something. What they need is years of group therapy to uncover their narcissism. What we need is a government that is worth protecting from insurrectionists mobs moving forward. Otherwise, the US may well get an ass-whuppin’ from which it won’t recover. An ass-whuppin’ from within.

The Things I’d Like to Give for the Holidays, But Can’t

27 Sunday Dec 2020

Posted by in 1, Boy @ The Window, Christianity, culture, Eclectic, Hebrew-Israelite, Marriage, Mount Vernon New York, My Father, New York City, Pittsburgh, Politics, Pop Culture, race, Religion, University of Pittsburgh, Work, Youth

≈ Leave a comment

Tags

, , , , , , , , , , , , , , , , ,


My copies of Sarah Broom’s The Yellow House (2019) and Deesha Philyaw’s The Secret Lives of Church Ladies (2020), December 26, 2020. (Donald Earl Collins).

The holiday season is a time for giving unto others (apparently unlike the other 11 to eleven-and-a-half months out of the year, when it is your right under capitalism to give to yourself every single day). Except when your own life has shown time and time again that gift-giving without resources is hard. It has meant going years without receiving a gift, without your parents or guarding even buying any of us a card. It is doubly difficult when your birthday is in the middle of the holiday season, two days after Christmas, the second day of Kwanzaa, and at least one year where lunar calendar for Chanukah and my born date aligned.

But, as an adult, I made the most of trying to give to family and sometimes friends. I started buying my mother birthday and Christmas cards when I was 14. I began to buy my siblings cards and presents in 1989, just as I was turning 20. Over the years, I have bought video game systems and clothes, replaced TVs, given money, special-ordered flowers, taken my younger siblings to movies, Toys “R” Us, and other comical holiday ventures for a young man without a car.

Starting in the late 1990s, I began to switch to books as gifts. I figured that to really help my family and to get through to my sibs, books were key. They had been for me, and I assumed that it would be the same for them. I was so wrong! If the books got read by them at all, they generally didn’t say, or they said that they didn’t like them. When I finally got around to buying books for my Mom, she’d say, “What I need this for? I know all about racism already. I done lived it.” I guess my thirty-something years, and not expertise on the topic, should have been sufficient for me, too.

As with all issues related to my Mount Vernon family, this giving issue became tortuous. It is hard buying gifts for people who only talk to you when they have to or when they want something from me. As adults, I have gotten to know very few of their likes, dislikes, and habits and wants and needs. Also, I found myself in the boom-and-bust cycles of teaching and consulting during the Great Recession years (especially between 2010 and 2015). So, I either sent holiday cards with gift cards or just cards.

But then it dawned on me right about my 45th birthday that none of my younger sibs had ever sent me anything. Yes, I know that gifting need not be transactional or reciprocal. Still, I had struggled every year to remember birthdays, special occasions, and Christmases to send them something from the heart. They never saw me as someone to give unto, as if my degrees and relative career stability made me not need and not want, materially, emotionally, or otherwise.

So in 2015, I stopped with the giving. Except for my older brother Darren and my Mom. And even then I mostly send cards and the occasional gift card. The latter gets reactions like, “What I’m gonna do with this?” It was my Mom’s gut punch to the cliché, “it’s the thought that counts.”

One thing I’d like to do again with family in New York is to send books that I’d think they’d enjoy, books that I found entertaining and educational, books that set my mind and spirit in order. Especially in this year of pandemic-driven isolation and putting my and my family’s safety over travel, my recent excursion to Pittsburgh to help make funeral arrangements for my mother-in-law excepted.

The last two books I have completed in recent weeks stand out because of the things I observed and experienced growing up and growing into grown-ass adulthood, between Mount Vernon, New York, Pittsburgh, and my first three years in DC and Silver Spring, Maryland. The two books happen to be Sarah Broom’s The Yellow House and Deesha Philyaw’s The Secret Lives of Church Ladies. Both books are by Black women who grew up in the Deep South but sojourned their way to cold Northern cities like New York and Pittsburgh, just like my Mom. And with those physical and spiritual journeys, family and the connections with family were big themes for them both. Or, really, the fault lines and the disconnection that can and does happen over time. Being unmoored, an outsider to one’s own family, Broom and Philyaw cover so well in their books.

Yes, I know that Broom’s National Book Award winner is both genealogy and memoir at the same time, carefully not revealing certain things about herself until her Acknowledgments. Yes, I know Philyaw’s NBA finalist is a collection of short stories connected by the theme of The Church and hypocrisy, fictionalized but with elements of the author’s life that she unveils anyway. The two books are quite different in their approaches to history and family, but they both address history and family anyway.

And it is how they handle family and family secrets that propelled me through both books. Broom is extremely circumspect about what and whom she does put in The Yellow House, explaining why and her conflict about doing so throughout (she makes me look like a gossip by comparison in Boy @ The Window). “Why do I sometimes feel that I do not have the right to the story of the city I come from? Why, when I want to get down to it, just say the damned thing, do the thoughts pool and ring out in a loop in my head a childish chorus of ‘Oh, oh, oh, don’t tell on your place.’ Telling on. Like giving it all away. Giving what away?,” Broom writes on page 329.

I completely understand, between the Mount Vernonites who have declared my growing-up experiences invalid because I was “weird” and family members who have all but stopped talking to me because I unearthed something they didn’t like about themselves. That, and Broom’s use of “The Water” to demarcate the East New Orleans of her, her family’s, and her ancestors’ lives and the East New Orleans after Katrina in 2005. It was the fire of 1995 that was the break between the chaos of 616 and the life of uncomfortable distance between me and family for me. Broom being unmoored caused her to eventually seek deeper bonds. I tried too many times to count, and failed. But then again, family ain’t just blood, and it’s way deeper than the roots of any marriage.

Philyaw’s collection conjured memories of my Black evangelical Christianity years (and so did Broom’s chapters about her feeling the spirit, speaking in other tongues, and passing out in self-induced trances that lasted for hours, but I digress) and my unfortunate Hebrew-Israelite years. Years where Black patriarchy and toxic hypermasculinity ruled the roost. Some of these men practically dripped pre-cum while preaching the promise of Jesus and Yahweh in those days of temple and Covenant Church of Pittsburgh. Philyaw gets at this in so many ways. For so many of her readers, the stories “Peach Cobbler” and “When Eddie Levert Comes” were their favorites. The amount of behind-the-scenes cheating and familial conflict is enough for anyone on the fence to declare themselves an atheist.

For my money, though, “Jael” is the story that will stay with me. I knew at least one, maybe two Jaels while growing up in the New York City area. One of them tried to molest me when I was 12. I somehow know — despite forgetting about the particulars of my previous sexual assault until this time six years ago — that telling my Mom, my idiot stepfather Maurice, or my father about this was out of the question. But she was a Jael, alright, another traumatized kid, like me, yet willing to prey on others as a coping strategy.

Even though I wasn’t a Jael, my Mom prayed over me like I could be one, in order “to make a man out of you,” as she used to say. That she could actually say the words, “Or you could be a rapist” to me the same month I’d end up homeless at Pitt for five days was so telling. It told me that my Mom didn’t know me very well after all. Philyaw has me considering the possibility that with family, anyone could be a Jael, even the folks responsible for raising us.

Here’s what I know, though. No matter how I’d couch it, most of my family wouldn’t read a single word from The Yellow House or The Secret Lives of Church Ladies. Queerness, hypocrisy, intersectionality, symbolism, stories that parallel their own? I might as well be sending my Mom a stereotypical Hollywood version of a voodoo doll with pins for her to push in it. For my younger siblings, a steaming hot plate of fried beef liver and kidneys smothered in onions and gravy over rice would be more appealing. So this post will have to do. A gift, I suppose.

Music of the Dystopia

25 Wednesday Nov 2020

Posted by in 1, Academia, Boy @ The Window, earth, wind & fire, Eclectic, eclectic music, Mount Vernon High School, music, New York City, Politics, Pop Culture, race, Religion, Youth

≈ Leave a comment

Tags

, , , , , , , , , , , , , , , , , , , , ,


Screen shot, Silent Running (1972) poster, November 24, 2020. (https://www.imdb.com/title/tt0067756/mediaviewer/rm3505217792/).

Music has nearly always been a dreamscape from which I could envision alternative histories, sense multiple futures, uncover possible presents, feel and find my best self.

It has also been a place for revealing the naked, uncomfortable truth of humanity’s existence in real life. If one were to take the music of the late 1960s and first half of the 1970s, the R&B that clearly outlined the combination of migration, poverty, heroin addiction, the Vietnam War, police brutality, unemployment, miserly government social welfare and urban living would be one way to go. If one were to take the eclectic British and Irish pop and rock of the 1980s, those folks illuminated the connections between rising conservatism, austerity meant to cut the social safety net, and the normalization of government oppression, corruption, and infiltration into the private lives of everyday people.

It all adds up to one simple yet very scary truth. Our world, the one in which my mother birthed me, the one in which I have grown up and grown older, has always been a dystopia. That’s it. All this talk of technological innovation, of moral and philosophical advancements, of a post-World War II, West-led democratized, globalized, capitalist meritocracy is simply The Real-Life Matrix pulling the dystopian world over our deluded, narcissistic eyes. And nearly everything in the world of mainstream news and journalism, in everyday national and international politics, in formal education systems, and in every single iota of American and global popular culture.

Except in the occasional and deliberate attempts made by artists and authors to expose the underworkings of this Matrix. I have written far too much about those authors of late, from Sarah Kendzior, Mona Eltahawy, and Leta Hong Fincher to Kiese Laymon, Ta-Nehisi Coates, and Derrick Bell. Truth is, I felt and sensed this truth in music even before I had read Aldous Huxley, George Orwell, or William Faulkner’s short stories about racist White men sleeping in beds for 20 years with the dead bones of their incestuous mothers. Marvin Gaye’s “Inner City Blues {Make Me Wanna Holler),” Stevie Wonder’s “Living For The City,” and Donny Hathaway’s “The Ghetto” brought the dystopian of Black life in the US to my attention long before I knew what the prefix dys- even meant. The contrast between this and the Afrofuturism of Earth, Wind & Fire’s “Fantasy” and “Boogie Wonderland” of the late-1970s wasn’t lost on me, even though it would be nearly 15 years between these songs and my reading of Octavia Butler’s Kindred.

 

But the 1980s hit me and my family as hard and fast as a government coup in Brazil or in Trump’s version of the US. It’s wasn’t just that it was our apocalypse. It revealed that the American Dream was a nightmare for so many people. It opened up my 100 billion neurons to the possibility that there could be no American Dream, no rise of the West, no Euro-American hegemony over the world without it being a dystopia for billions of people in the US, in Europe, and around the world.

It was also the decade of the Ethiopian famine of 1983-85, “We Are The World,” Bob Geldof and Live Aid, Farm Aid, and protests for South African divestment. So it seemed normal for groups of White guys in bands to write music, play instruments, and belt out lyrics like the ones below from Mike + The Mechanics’ “Silent Running” (1985).

Don’t believe the church and state
And everything they tell you
Believe in me, I’m with the high command

The post-apocalyptic movie of the same title from 1972 was apparently on Michael Rutherford (guitarist of Genesis), et al.’s minds when they decided to work on the lyrics for this song. The idea that someone from the future would communicate with their ancestors in the past to resist the forces of totalitarianism and propaganda in order to preserve the path to a better future? Boy does that sound like the stuff of Octavia Butler, Derrick Bell, Kiese Laymon, and Colson Whitehead (not to mention, Tomi Adeyemi in her Children of Blood and Bone), where ancestors and descendants can somehow have confabs in real life! All in an effort to swap ideas, to conjure up solutions before we understood the problems, to recognize that time is nonlinear, and so are we.

As a teenager who saw more than most that the Reagan Years were part of the dystopian present, and not a return to American greatness, “Silent Running” was refreshing, if also incredibly scary. I was like, if these White guys from the UK and Ireland get it, then why don’t folks in America get it? At least, the folks I saw at school and in running my errands every day.

But it wasn’t just Mike + The Mechanics. A lot of music from the 1980s and 1990s was subversive, including the more obvious Springsteen and the E Street Band’s “Born In The U.S.A.” and John Mellencamp’s “Pink Houses” to KRS-One and Boogie Down Productions, Alanis Morrisette, and The Cranberries. It was just that the less subtle, the Billboard Top 40 hits and the B-side non-hits stood out for their double-meanings. When I stripped away the male bravado, the love and the lust and the loneliness from the repertoire of rap, R&B, hip-hop, and ’80s pop I listened to, the subversive was the remainder.

In my family-level apocalypse and resistance against my stepfather, the subversive helped. In the disconnect between the normalcy of magnet-program-learning among a cabal of Benetton-commercial-wannabes, the undercurrent understanding that this fakery belied a world very much like the one in The Matrix. The lyrics, the synthesizers, the heavy guitar strums and the drum rolls meant something different to me than anyone I knew growing up could imagine.

It wasn’t just “Silent Running” for me, nor something that hit like a sledgehammer like Genesis’ “Land of Confusion” that hit the radio waves my senior year of high school. There were others. For more than a decade, there were others, including:

  • PE, “Welcome to the Terrordome“
  • Sting, “Love Is The Seventh Wave”
  • Dave Matthews Band, “Cry Freedom“
  • The Cranberries, “Zombie“
  • Peter Gabriel, “Biko” and “Shaking The Tree”
  • Des’ree, “Crazy Maze“
  • James Blake, “No Bravery”
  • Seal, “Future Love Paradise” and “People Asking Why”
  • U2, “Bullet The Blue Sky”
  • Arrested Development, “Tennessee”

In the years after I finished my doctorate, I didn’t forget these songs, and may have taken on some more obscure ones by Floetry, Coldplay, U2, Bryan Ferry, Pharcyde, The Fugees, among others, along the way. Popular music has become more vapid and craven and corporate as the leaders in our world have made their taste for a dystopia that advantages them more and more obvious. This position is probably why I can’t find a nod to the dystopian in Rihanna, Cardi B, Chance the Rapper, Rick Ross, Beyoncé, Gary Clark, Jr., or Chris Stapleton (although Solange’s and Missy’s music videos at least contain subversive and dystopian wisps).

This world is the dystopia that has always been. And those of us who talk to ourselves while speaking out at the same time have been trying to get everyone else to see it and sense it all along. I should know. I’ve been talking to myself since my week of homelessness at 18, and speaking out as the world has lurched itself toward calamity for nearly as long.

I Was Never Good at the Popularity Contest

17 Tuesday Nov 2020

Posted by in 1, Academia, Boy @ The Window, culture, Eclectic, Hebrew-Israelite, Mount Vernon New York, New York City, Pittsburgh, Politics, Pop Culture, race, Religion, University of Pittsburgh, Work, Youth

≈ Leave a comment

Tags

, , , , , , , , , , , , ,


Molefi Asante speech, Philadelphia, PA, September 13, 2014. (AP photo/file).

If I so chose, I could be a jealous-hearted bastard, and look at every achievement of all the folk in my life as, “Well, good for you, asshole!” But I learned a long time ago, maybe even when I was at high school’s end, that the main person I have to compete and contend with is me, that I am exhausting enough. Vying for popularity, kudos, or power was never a big thing for me. It was a game I’d almost always lose, for enough reasons to make my pre-Christian and depressed self actually jump off that bridge and end it all. What I learned by my mid-twenties was to allow myself a moment or two of envy, to feel like life was easier for those who achieved what seemed like cheap and easy success and fame. And then I’d think, But that’s not what I want for me. That’s their path, not mine, no matter how many parallels and similarities there may be between them and me.

What helped me get there is a story of plagiarism, of ideas, if not of actual words. It’s a story of my first attempt to publish an article as an adult, my first foray into the world of popularity, of ideas, of writing, and of extreme disappointment. It began the summer before grad school at Pitt in 1991. My friend Elaine egged me into this work, after a long and hard final semester of undergrad and three weeks on a starvation diet while working full time that April and May (I stretched $30 over 20 days). I began work on what I hoped would be my first article, comparing ideas around Afrocentric education with the broader idea of multicultural education.

The piece was originally to be her and my response to what was then a major controversy involving research into the revision of New York State’s social studies curriculum. The New York State Department of Education had given a committee the task of figuring out how to make the state’s K-12 curriculum more inclusive and representative of the state’s tremendous racial, ethnic and other forms of diversity. 

By July, I had gone from disinterested to fully engaged, minus the young woman in whom I no longer had an interest, now working on a piece that had become much more academic than we had originally intended. By then, I’d already learned the names Leonard Jeffries, Asa Hilliard III and Arthur Schlesinger, Jr. I’d read articles from the New York Times and The Wall Street Journal about Jeffries’ name-calling, Schlesinger’s incredulousness about calling slaves “enslaved persons,” and about the committee in general getting along like hyenas tearing at a dead wildebeest.

By the end of September, they would produce One Nation, Many Peoples: A Curriculum of Inclusion: Report of the Commissioner’s Task Force on Minorities: Equity and Excellence. With all my revisions out of the way, I’d produce my first publishable document since elementary school. I titled it “Comparing Afrocentric and Multicultural Education: Why American Education Needs Both.” I had reviewed much of the leading literature in the field at that point, between James A. Banks, Cherry McGee Banks, Christine Sleeter, Robert Slavin, Maulana Karenga, Frances Cress Welsing, 

I mailed it to three journals, including the Journal of Black Studies. It was then that I realized that one of the folks whose writing and research I had referred to in my review was also the editor of the journal. It was the one and only Molefi Kete Asante. He was also the founder and chair of the Department of Afro-American Studies (now Africology and African American Studies) at Temple University in Philadelphia. His The Afrocentric Idea (1987) was half the basis for my understanding what Afrocentricity could look like as pedagogy at the K-12 level.

But I had problems with that pedagogy. I chafed at the idea that there was any litmus test to what was and was not authentically Black or African. No, I’m not sure if “chafed” is the right word. The idea that anyone — including folks like Asante, Karenga, Welsing, Jeffries, and John Henry Clarke — could arbitrarily decided that ragtime isn’t authentically Black or African, while say, rap and hip-hop was definitively so? It seemed like a bunch of bullshit to me.

I knew why reading Asante’s work made me feel that way, too. Those three-and-a-half years spent living in a Hebrew-Israelite household. Those times were with a man who claimed to be my stepfather, the one who could quote the Torah. All while eating squid and crabs and lobster tails, cheating on my Mom while begetting other kids he never fed, and beating on his “womens”, too.

That’s ultimately what I saw in Asante’s work, hell, in the work of the Afrocentric set across the board. That none of them grew up in Accra, Lagos, Dar es Salaam, Gaborone, Nairobi, or Jo’Burg or were Africanists who spent years and years living somewhere on the continent before committing to this litmus test. Intellectually, it made as much sense as a “reincarnated” Balkis Makeda in her 70s living in my Mom’s master bedroom at 616 in 1984 while we eight lived by rules like me cooking for the family at 14 because Mom had “unclean issues of blood.” Or, this fake-ass Balkis Makeda telling us that we could no longer use Ivory soap because she dreamt about rats gnawing on it. Authenticity has its costs, no?    

I didn’t write all this in my essay, though. I merely wrote that between an authentic African-centered education and an authentic multicultural curriculum, the latter made the most sense in a multicultural nation like the US, in a multicultural state like New York. I justified this because I only grew up in New York State, in and around New York City. I justified it because the fact was and remains, American Black folx are, well, Americans, who have cobbled together a culture of resistance, and joy within that, both multicultural American with shards and pieces of African Blackness, and all at the same time.

Nearly two months pass. The Black Action Society at Pitt had brought in Asante to speak, a week and a half before Thanksgiving. The ballroom BAS used in William Pitt Union was jam-packed. BAS heads Justin and Doug looked so proud of themselves that evening. And Asante was just as full of himself. He spoke for between 45 minutes and an hour, about Eurocentricity, about Afrocentricity, about creating a path where Black boys (and sometimes, girls) could become proud Afrocentric men (and sometimes women). Really, it wasn’t much different than anything I heard from temple during my Hebrew-Israelite years.

Then, he turned to multiculturalism and the controversy over the revisions to the New York State global studies curriculum. Unbeknown to the nearly 300 students in the room — aside from yours truly — he began parroting my submitted article. Not quite word-for-word, though. You see, he used my arguments as fodder for sarcasm while on stage, to point to “how the poison” of Eurocentricity “flows” in multicultural curriculum across the US. Asante believed that multicultural education was a mere euphemism to disguise the “Eurocentric in the multicultural.”

“He stole my ideas. He quoted me to crush me,” I told my friend Marc, who attended the talk with me that evening. Marc thought I was wrong, that Asante wasn’t quoting me at all. Yeah, sure Marc, I thought.

Two months later, I received my first article rejection. It was a week after I finally got my driver’s license, and two weeks before I published my first piece, a book review for a small scholarly journal. It was from Journal of Black Studies. I do not remember what the rejection letter said, but I read it as, “Nice try, but you’re not Black enough for this publication.”

This was my first foray — but hardly my last — into this world, where popularity mattered more than reality, perception more than evidence, and power more than anything.

But I do consider myself lucky. A few months later, I presented another paper at a conference at Lincoln University. Bettye Collier-Thomas was in attendance, and we ended up in a conversation. She invited me to apply for the PhD program in history, where I could work with her and esteemed people like Asante. I listened and respectfully declined. 

A year later was my joint article with Marc about the pitfalls of Afrocentricity. And with it, two months of Asante’s sycophants, er, students sitting in seminar rooms writing scathing rebuttal letters questioning if between the two of us we had enough brainpower to spell Black. To learn from one of his former students in 2007 that my imaginations of what could have happened in Asante’s seminars was actually true? Well, I was so glad he had used my words as a baseball bat to my head back in 1991.

I grew up with phony proselytizers. I didn’t need to follow another one. Plus, where’s my Afrocentric gravy? Does it go with my Jollof and Brussels sprouts, too?