I Was Never Good at the Popularity Contest

17 Tuesday Nov 2020

Posted by decollins1969 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

616 East Lincoln Avenue, Afrocentric Education, Afrocentricity, Authentic Blackness, Authenticity, Black Action Society, Marc, Molefi Asante, Multicultural Education, Multiculturalism, Pitt, Popularity Contests, Temple University, Writing

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?

In·ter·sec·tion·al·i·ty

24 Monday Apr 2017

Posted by decollins1969 in 1, Academia, Carnegie Mellon University, culture, Eclectic, New York City, Pittsburgh, Politics, Pop Culture, race, University of Pittsburgh, Youth

≈ Leave a comment

Tags

Academic Conferences, Afrocentricity, bell hooks, CMU, Critical Race Theory, Diversity, Elsa Barkley Brown, Evelyn Brooks Higginbotham, Intersectionality, Kimberlè Crenshaw, Marginalization, Misogyny, Multiculturalism, OAH, Organization of American Historians, Patricia J. Williams, Paula Giddings, Pitt, Presidential Classroom, Racism, Sexism, Tera Hunter

Kimberlè Crenshaw quote, from “Whose Story Is It Anyway?: Feminist and Anti-Racist Appropriations of Anita Hill,” in Toni Morrison’s Race-ing Justice, En-gendering Power, 1992, p. 403. (http://azquotes.com).

In truth, I’ve considered the issue of intersectionality as a historian and writer since 1993, when I wrote my quantitative methods requirement-fulfilling paper, “The Dying of Black Women’s Children.” Except that, for me and for most of my colleagues, the term was barely in use. Matter of fact, in five and half years of graduate school and in my first three years after finishing the doctorate, I may have heard the term used only once or twice. It’s not like I didn’t think about the unique issues facing women of color — especially Black women — in the context of US history and African American history. Sometimes as a historian, how leading Black men and White women marginalized African American women in education movements, in the suffrage movement, and in the Civil Rights Movement was all I could think about. In the context of understanding American education and the role of Black women as teachers and education, it made me reconsider the notion of education as a form of social control versus it as a form of social liberation as an and-both, and not an either-or proposition.

But, as with all other issues, I’m not perfect. I remember getting into an argument with an African American women at a joint Carnegie Mellon-University of Pittsburgh conference on diversity in 1992. She was a second-year master’s student in the public policy program at CMU’s Heinz School (now Heinz College) to my second year as a grad student and first as a PhD student. I had talked about my initial research on multiculturalism and Black education, and what that research could mean in terms of diversity in higher education. Over lunch, I barely got three sentences out about the implications before this student pounced on me for not taking a more Afrocentric approach to my research, all but calling me an Uncle Tom. She also pointed out that while I had accounted for race and gender in my work, I hadn’t accounted for them together. I was already used to middle class Black folk who only radicalized at the ripe young age of twenty-two telling me that my research was too conservative and too White. But on the second part, not accounting enough for Black women in my research, I did take to heart.

In 1999, at my “Black Brahmins” presentation on W. E. B. Du Bois, Carter G. Woodson, and Alain Locke and their ideas around multiculturalism and connections to Harvard at the Organization of American Historians conference in Toronto, I got a cold shoulder from the panel’s moderator, Stephanie Shaw. She barely said a word to me the entire time, and barely commented on my paper. I figured that Shaw thought I should’ve found a way to make the paper more inclusive of Black women graduates of Harvard and multiculturalism, even though Harvard didn’t allow any women to attend. I could’ve included Black women who attended Radcliffe College around the turn of the twentieth century, but even then, those women did not earn graduate degrees or become proponents of pluralism or what we’d call multiculturalism today. I followed up at OAH in Los Angeles in 2001 with my “Multicultural Sisters” paper, but by then, I no longer had an interest in multiculturalism as a historian.

Times Square intersection time-lapse, August 2014. (http://shutterstock.com).

On this day and date in 2000, though, was the argument I had with a colleague at Presidential Classroom, one that would keep me conscious about intersectionality and womanism from that point on. Sev had been brought on by my racist boss Jay Wickliff to help out with the international recruitment for the weekly civic education programs we had for high school juniors and seniors. Sev was Canadian, had been an intern with the program the summer before, and had recently finished up a master’s in history. She had stopped by my office to ask about some revisions I’d been making to parts of our upcoming summer programs, especially the one on media and democracy, which was a new program for Presidential Classroom. Somehow the conversation swung toward women’s rights and issues that Sev thought were important to women. I kept correcting her, saying that some of these issues were “only important to White women.” She took offense, telling me that I shouldn’t be correcting her, that her master’s made her as much an expert on the topic as me. I remember actually chuckling at that assertion, which miffed Sev even more. The common refrain, “Just because you have a PhD…,” was how she responded.

But I did take a few minutes to break down the differences between second-wave and third-wave feminism (or womanism). I went on about the history of exclusion that Black women in particular had faced from Black men in civil rights movements and White women around suffrage and reproductive rights. I said, “maybe it’s because you’re Canadian, but here in the US, these issues you’re bringing up mostly concern middle class White women.” She didn’t like that at all. Before Sev responded, Wickliff, having overheard our argument, came by and said, “Slavery was a hoax” as a joke. That was the moment I knew my days working for this group of Whiteness folks were numbered.

A few months later, in my new job at AED with New Voices, I picked up and read Kimberlè Crenshaw’s essay “Demarginalizing the Intersection of Race and Sex” (1989) for the first time. I knew that I already understood intersectionality for Black women, how misogyny, sexism, and racism constantly confer a double marginalization, discrimination, and violation on Black women. Now, between Crenshaw and my own experiences, I also realized that I could experience intersectionality as a Black man, between White men and White women. Especially middle class ones, where their well-meaning color-blind racism had served to put me in a box as well. It was an and-both box, where I was a historian who didn’t write about intersectionality enough and a professional who had also experienced race and gender-based marginalization, albeit differently from women or color. What I did learn, finally, was that the intersection of race, class, and gender made Times Square look like Walden Pond by comparison.

Afrocentrists, Evangelicals, Hebrew-Israelites and the False Revolution

28 Monday Mar 2016

Posted by decollins1969 in 1, Academia, Boy @ The Window, Carnegie Mellon University, Christianity, culture, Eclectic, Hebrew-Israelite, Mount Vernon New York, Patriotism, Pittsburgh, Politics, Pop Culture, race, Religion, University of Pittsburgh, Youth

≈ Leave a comment

Tags

Afrocentric, Afrocentricity, Authentic Blackness, Authority Figures, Black Action Society, Child Abuse, Covenant Church of Pittsburgh, Cross of Gold (1896), Dick Oestriecher, Domestic Violence, Estelle Abel, Evangelical Christianity, Frances Cress Welsing, Frederick K.C. Price, Gospel of Prosperity, Hoteps, Jack Van Impe, Judah ben Israel, Karl Marx, Kenneth Copeland, Kufi, Marxism, Maurice Eugene Washington, Molefi Asante, Neo-Marxists, Ostracism, Prosperity Gospel, Racism, Rapture, Religion, Wendy Goldman, William Jennings Bryan

Kenneth and Gloria Copeland, Believer’s Voice of Victory television broadcast, November 23, 2011. (Carpetsmoker via Wikipedia). Released to public domain via CC-SA-3.0.

For nearly all of my life folks with even a kernel of authority have tried to convince me that there was one right way to live, one true path to liberation. Mostly religion has been the means through which others have attempted to box me in, although ideologues around Marxism, Afrocentricity, and Capitalism have all been in my figurative kitchen over the years. And like any well-meaning human being, at times I tried real hard to adapt myself to these right ways of thinking, of living out the one correct way to live. Only to fail, or rather, to recognize that none of these ways are the one right way, unless you are a closet right-winger, a conservative (non-ideological) wearing revolution-esque clothing.

My introduction to this madness began with my years as a Hebrew-Israelite, from April ’81 to April ’84 (although I wore my kufi until September ’84). That any parent could suddenly impose a new religion on their kids without explanation is abusive enough. When combined with vague notions about the Lost Tribes of ancient Israel and the wearing of clothes that set us apart culturally while in the middle of puberty, it was a forced societal ostracism. Even still, I tried to live by these strictures. “Remember the Sabbath day and keep it holy.” Eat kosher food, don’t use Ivory soap, shop only at Black or Hebrew-Israelite stores, avoid “unclean issues of blood.” But the physical abuse and poverty that came with being a Hebrew-Israelite in the Judah ben Israel madhouse of contradictions at 616 made me despise anything involving Hebrew-Israelite pretty much for all time.

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

Fast-forward a few years to the early 1990s, to the rise of Afrocentricity and the Afrocentric ethos. After three and a half years of being around Hebrew-Israelites, these kente-cloth wearing fools made me weary more times than not of their exclusionary our-way-or-no-way Blackness. Molefi Asante and the late Frances Cress Welsing were just the tip of a much larger iceberg in search of revolutionary “authentic” Blackness. From the Afrocentric undergrads who hijacked the Black Action Society leadership at the University of Pittsburgh in 1991 to folks who picked arguments with me for “sounding White” while I was in grad school, I saw them the same way I saw my now idiot ex-stepfather and the obnoxious Estelle Abel from my high school days. They were well-meaning but stupid. As far as I was concerned, they thought that their words alone would foster a revolution, that being Black meant turning one’s back on the world while also indirectly embracing an ethnocentric capitalism. Or at least, a Black American collective individualism, otherwise known as an “Afrocentric cool.” I could not, I would not, exchange one form of oppressive uplift in Hebrew-Israelites for the shiny fool’s gold that mostly represented the Afrocentrists.

The neo-Marxists I met in Pittsburgh throughout the 1990s were no better. For all their revolutionary rhetoric, theirs was a world of theoretical activism, of scholarly examples of past oppression. Most of them didn’t know poverty and didn’t comprehend oppression beyond their own limited experience. Most of all, they couldn’t find a connection between American racism and class oppression if I gave them an industrial strength magnet. The fact that most of them hadn’t read Franz Fanon, W. E. B. Du Bois, Eric Williams, C. L. R. James, Anna Julia Cooper, Zora Neale Hurston, Derrick Bell, Angela Davis — but could quote Karl Marx the way Hebrew-Israelites could quote the Torah and Afrocentrists could quote Asante and Welsing — I found troubling. That’s putting it nicely. I found it contemptuous that folks who didn’t know my experience or who would all but refuse to read folks who written about experiences like mine would expect my allegiance to an ideology that was never meant for people who look like me.

The evangelical Christian part of my life was literally the last of the major dogmas to go. It was the hardest for me because I literally had given my life to Jesus in the midst of the whole Hebrew-Israelite crisis, Easter Sunday ’84. With my Mom coming down the same path by the late-1980s, it made it easier to not interrogate my Christianity as thoroughly as I would excoriate Afrocentrists and Marxists in graduate classes and in articles and papers a decade later. But even at nineteen, I realized that the Van Impe’s weekly predictions of the Apocalypse were as ridiculous as Welsing’s exulting of the magical properties of melanin. Or, for that matter, a fake Balkis Makeda cautioning against the use of Ivory Soap among her Hebrew-Israelite flock because of a dream she had.

Grant Hamilton cartoon for Judge Magazine on William Jennings Bryan’s “Cross of Gold” speech, Democratic National Convention, Chicago, July 9, 1896. (Wikipedia). In public domain.

I went along to get along for years, until the hypocrisy of evangelical Christianity’s Gospel of Prosperity became too much. They took the metaphor of William Jennings Bryan’s cross of gold and actually went literal and nuclear with it. Somehow being Christian now meant blind patriotic allegiance to anything US and fully supporting capitalism, and yet an exclusionary separation between “true” evangelical Christians and the rest of the world. Especially on Rapture Day.

The last time I sat comfortably in a pew was in January ’97, although I’ve been to churches of various denominations dozens of times since. I still believe in Jesus, the life and the death and even the resurrection. But I don’t believe in most who claim to represent him, yet turn around and ignore the vulnerable standing right in front of them, making weak claims around individualism and poverty in the process.

In so many ways, evangelicals, Marxists, Afrocentrists, and Hebrew-Israelites are more alike than different. They all insist on a singular path, a quintessential truth. While some aspects of their thinking are appealing, I find accepting their bullshit in entirety poisonous to my spirit, mind, and gastrointestinal tract. There still may well be a revolution or even a rapture, but it won’t be because of any of these groups.

Marya’s World

28 Sunday Feb 2016

Posted by decollins1969 in 1, Academia, Carnegie Mellon University, culture, Eclectic, Pittsburgh, Politics, Pop Culture, race, Work, Youth

≈ Leave a comment

Tags

Admiration, African American History, Afrocentricity, Black Washington DC, Catherine Lugg, Community Space, Dissertation, Earl Lewis, Friendship, Joe William Trotter Jr., Leisure, Marya McQuirter, Multiculturalism, Public Historian, Research, Saab 900 GLE, Self-Discovery, Self-Reflection, Spencer Foundation Dissertation Fellowship Program, Temple University, University of Michigan, Veganism

Marya McQuirter, circa 2011. (http://twitter.com).

The most fun part of grad school for me was once I officially began my dissertation research and writing. Especially when I was on the road, or stuck in at the Library of Congress, or meeting folks at conferences or other events. Otherwise, as I’ve written about here many times, it was a single-minded, often solitary pursuit, with known and unknown enemies either trying to put me in a box or rooting for my failure. Really, if a university as a whole could be any less supportive of their students’ success than Carnegie Mellon University, it’s probably a for-profit institution with a nine (9) percent graduation rate.

That’s how my CMU experience had been even before the Spencer Foundation had awarded me my dissertation fellowship in April ’95. But I did take advantage of one generous dispensation by my department chair Steven Schlossman. My becoming ABD within a year of transferring from Pitt to CMU made me eligible for a one-semester sabbatical from teaching to pursue my dissertation research while still on my $4,000-per-semester stipend, starting in January ’95. I made sure to use it, borrowing $4,000 in student loans for that semester as well, so that I could live in DC without living in a box on a corner for a month or two.

That fall, my advisor through one of his colleagues at the University of Michigan had given me the name of a promising doctoral candidate, one who was from DC and also doing her dissertation research on Black DC. I had first called her in October ’94, to learn that her research was on leisure activities and public history in Black Washington, DC in the first half of the twentieth century. It sounded more interesting than my own research on multiculturalism in Black DC, but there were parallels. So many leisure opportunities for Blacks who lived in Uptown communities like U Street and Le Droit Park included public works on Black history, on the connections between Black history and US history. It meant that our projects were actually more connected than not.

Saab 900 GLE, 1st generation (made between 1983 and 1993), UK, May 3, 2012. (SilkTork via Wikipedia). Released to public domain via CC-SA-3.0.

So once I came down to DC to work like a monk in archives scattered across the area in February ’95, I contacted her. I’d meet her for the first time about three weeks into my eight-week stay in the area, near the end of February. Between my first few days staying with a former high school classmate and meeting a stranger-peer, I had nearly two-and-a-half weeks of eating, sleeping, and drinking dissertation, with a few moments in a shared kitchen listening to older men talk like we were in a barber shop about exploits and life’s lessons.

When we finally met that last Saturday in February, it was a welcome change. It helped that the doctoral candidate had her own car, a used any pretty worn blue-gray, two-door, stick-shift Saab 900 that had seen better days in the 1980s. For her part, despite grad school, the twenty-nine year-old looked younger than my twenty-five years. At five-eight and change, I wouldn’t have to look down at her in order to see the top of her head.

What impressed me the most about Marya, though, was that I could have a conversation with her about my dissertation research without her eyes glazing over, knowing full well that she understood every word coming out of my mouth. Even most of my fellow grad students at CMU and Pitt didn’t really understand my approach to multiculturalism, Black DC and African American history, and education policy. But she got it immediately.

I loved talking to Marya about her research, though. Looking at leisure and the use of space in Black communities for leisure, for everything from reading newspapers and used libraries, to literally how people walked and conversed in public. I found her work, and the way she talked about her work, fascinating. I wondered if I could ever be in love with a topic as much as her. It wasn’t that I didn’t like writing about multiculturalism. I just wasn’t star-crossed over it.

I learned so much not only during my first time hanging out with Marya, but over the next few years. I really didn’t know DC’s neighborhoods and the history of individual neighborhoods until she came along. She introduced me to the Smithsonian’s Anacostia Museum on local Black DC history. She took me to the Washington Historical Society off Dupont Circle, where I found additional materials on Black activities that were educational but outside the formal structure of Howard University and the segregated DC Public Schools.

Smithsonian Anacostia Community Museum, SE Washington, DC, February 28, 2016. (http://www.thecapitalnews.com).

She also introduced me to a vegan lifestyle, one that actually seemed sustainable. Matter of fact, when I stayed with Marya for three days in August ’95, I was on a vegan diet. I saw the appeal, but my gastrointestinal tract, well on its way to IBS-land, could only handle but so much in raw fruits and vegetables. Still, Marya introduced me to so many neighborhoods and restaurants, to Ethiopian food in Adams Morgan, to vegan Chinese food in Rockville, to fellow grad students worked on public history dissertations, to young, intellectual DC in general.

Marya also unintentionally helped me see a side of Black thought that I hadn’t seen before. That she survived the Afrocentricity wars at Temple University while earning her master’s there made her tough but also made me weary of discussing my many criticisms of Molefi Asante and his grand entourage of followers. I was so relieved to learn that though she liked some aspects of Afrocentricity, Marya didn’t follow it blindly like so many others I knew in the ’90s. I’d met someone who also marched to the beat of her own drum.

Maybe I would’ve met these folks, made these connections, and gone to these places anyway. Maybe not. But if the former, it would’ve happened much more slowly and cautiously. Marya, for better and for worse, might have been one reason I thought of the DC area as a potential home after more than a decade living and earning degrees in Pittsburgh. Marya McQuirter, though, enriched my life in the years in which I needed it most. I’ve always admired her and her work, and will always see her as a friend.

Black Power Generation

24 Wednesday Feb 2016

Posted by decollins1969 in 1, Academia, Boy @ The Window, culture, Eclectic, Movies, Politics, Pop Culture, race, Religion, Youth

≈ Leave a comment

Tags

Afrocentricity, Alondra Nelson, Angela Davis, Assata Shakur, Authentic Blackness, Authenticity, Black Freedom, Black Panther Party, Black Power, Black Studies, Blackness, Bobby Seale, Community Control, Eldridge Cleaver, Free Breakfast, Harold Cruse, Huey Newton, Kwame Touré, Michael Eric Dyson, Nathan Wright Jr., Peniel Joseph, Policy Brutality, Robin D. G. Kelley, Stokely Carmichael, Whiteness

Black Panther national chairman Bobby Seale, wearing a Colt .45 and defense minister Huey Newton with a bandolier and shotgun, poster, Oakland, CA, 1968. (AP via http://pbs.org).

This year marks a half-century since the official shift of the Civil Rights Era from the traditional Civil Rights leadership of the Black Church toward one of “Black Power.” Between Stokely Carmichael/Kwame Touré’s famous 1966 speech, Huey Newton and Bobby Seale’s founding of the Black Panther Party that October, and riots that began with Watts in L.A. the year before, this was a pivotal year in American and African American history. Of course, as historians and other scholars like Peniel Joseph and Alondra Nelson have illuminated in recent years, while 1966 was a pivotal year, it was not a departure from a long history of the Black freedom struggle, but part a continuity. For Joseph and Nelson (not to mention, Robin D. G. Kelley and Michael Eric Dyson), Black Power was a continuation of radical ideas and actions in order to stand in opposition to American capitalism and racism as an intertwined system of oppression. The roots of which go at least as far back as Black sharecroppers and their union organizing efforts during the Great Depression, if not in fact to the radicalism of Martin Delany of the 1850s.

These wonderful scholars are absolutely right to dump the simplistic narrative of Black Power as a symbol of/departure from the struggle for civil rights or as a philosophy that advocates violence against Whites, especially Whites in law enforcement. They are also more than right to point out how Black Power and the Black Panther Party did way more good on a policy level than most Americans would ever give their leaders credit for. Fred Hampton and Newton and the Free Breakfast for School Children Program that started in Chicago and Oakland between 1969 and 1972. The People’s Free Medical Centers (PFMC), Free Ambulance Service, and other direct community involvement to provide free access to health care and screenings for thousands of impoverished Black families. Free food programs for the destitute.

Angela Davis on Newsweek cover after 1970 arrest, October 26, 1970. (http://pinterest.com). Qualifies as fair use due to adjustments for low resolution.

But more than that. The idea that Black communities could work to provide services and opportunities otherwise denied to them by American society was to be a major takeaway from this era of the overall Black freedom struggle. And of course, the idea that police served as an oppressive occupying force, and that Black citizens had every right to defend themselves against police brutality. Though direct armed struggle with law enforcement was in the Black Panther Party toolbox, the notion of policing the police, community control over schools, a community using its available resources, is still more positive than negative. These remain implementable ideas that have and do provide an outlet to the daily grind of racial discrimination and deep poverty in so many parts of the US.

Culturally, the freedom struggle as expressed through Black Power and the Black Panther Party, particularly by leaders like Angela Davis, Assata Shakur, Amiri Baraka, and Kwame Touré, was one of what we know would call Afrocentricity today. This was/is far more than wearing Afros, daishikis, sea shells and beads (or for that matter, black turtlenecks and tight pants). It would mean advocating for and getting universities (both predominantly White universities and HBCUS) to adopt Black Studies programs. It would mean influencing a whole generation of Black artists (the arts, music, and cinema) to adopt a “I’m Black and proud” stance in their work, from Marvin Gaye and the Lost Poets and Gil Scott Heron, to movies like Shaft and that first mainstream miniseries, Roots.

The Black Power Generation (kind of like Prince and The Revolution that tried to incorporate a mesh of messages between 1979 and 1986), for all of the elements that survived Huey Newton and his purges of the 1970s and early 1980s — not to mention their continuing influence in American pop culture, in Black intellectual thought, and in Black movements in general — was hardly perfect. Some, like the late Kwame Touré, promoted Black Power as a sort of authentic Blackness, a kind in which one had to buy all of the options on the table in order to be authentic. The “Uncle Tom” accusation or its equivalent was thrown at Martin Luther King, Whitney Young, Arthur Ashe, and others whose support of Black Power was less that full-throated. Not to mention, the tensions between leaders within the Black Panther Party and among African American intellectuals who attempted to ride the wave of Black Power, as nearly forgotten Black intellectuals Harold Cruse and Nathan Wright, Jr. noted in the late-1960s.

Gemasolar Thermosolar Plant (solar power concentration, converting solar energy to thermal turbine power generation), Fuentes de Andalucía, Seville province, Spain, June 22, 2014. (Wikipedia via http://vice.com).

That lingering legacy of Black Power is part of its appeal and one of its limits — the ability to redefine ourselves and retell our history in a way that brings nuance and truth. But nuance and truth are not always absolutes. In many respects, Black Power over the generations shares a similarity with Marxist thought and action. Just as Marxism represents a dialectical opposition to capitalist oppression, Black Power has always represented a dialectical resistance to Whiteness and the racist/capitalist oppression that comes with Whiteness. It just doesn’t represent the only form of resistance there is, at least not as Newton, Touré, and others lived their resistance. Black Power is more than resistance, and more than just an amorphous idea standing in opposition to Whiteness. It’s just not the only form of Blackness there is. My own upbringing would be a further testimony to this (to be continued…).

On Anachronistic Bullshit

12 Monday Oct 2015

Posted by decollins1969 in 1, Academia, Carnegie Mellon University, Christianity, culture, Eclectic, Movies, Patriotism, Politics, Pop Culture, race, Work, Youth

≈ 2 Comments

Tags

Afrocentricity, Anachronisms, Anachronistic, Beating a Dead Horse, Black Nationalism, Bullshit, Burnout, Conference Presentations, Fear of a "Black" America (2004), Jesus, Journal of American History, Mental Exhaustion, Multicultural Education, Multiculturalism, Nat Turner, OAH, Politics of Academia, Politics of Education, Socialism, Toronto

Kirsten Dunst and Jason Schwartzman get anachronistic between shots on set of Marie Antoinette (2006), September 2012. (Pinterest via http://buzzfeed.com).

It’s that time of year in academia, folks. The heart of the fall scholarly conference schedule, between the beginning of October and mid-November (American Political Science Association conference as an exception, though). For the first time in a few years, I’m part of the schedule, as part of a panel on American imperialism and narcissism this weekend at the Society of U.S. Intellectual Historians conference here in DC.

The topic is a departure for me. In the couple of dozen or so conference presentations I’ve done since the mid-1990s, I have discussed two interrelated topics. Multiculturalism in the contexts of US history, African American history, and education policy was one, and covered every presentation I did between 1992 and 2003. Education reform in the context of college access, retention, and diversity was the other, and covered every conference presentation or other talk I did from 2004 through 2009.

Bokeem Woodbine, October 12, 2015. (http://imdb.com)

I never wanted to be wedded to one topic my whole career. It was the academic equivalent of being typecast, like Bokeem Woodbine (thug) or Anthony Azizi (terrorist). But in the spring of 2003, there I was, doing conferences as “Dr. Multiculturalism,” either for the benefit of eager grad students or to the chagrin of more senior scholars.

No one really discusses this issue in academia. The idea that any of us can decide to move on to a completely different topic as a scholar, become engrossed in it, even become an expert and present and write on that topic, and then move on to the next one (yes, there are consequences, but…). At best, most scholars in academia have variations-on-a-theme careers, covering sports history and society, moving from baseball to football to tennis. Or from Black migration in the early 20th century to gentrification and its impact on Black families in the ’90s and ’00s. (It’s not as if many academicians can’t find the time to pick up another idea!)

What’s even worse are the ways in which we in academia beat up on each other’s work at conferences, and not in a constructively critical way, either (that would be refreshing). The key for me moving on from multiculturalism began at the 1999 Organization of American Historians conference in Toronto. I presented on “The Black Brahmins of Harvard: W. E. B. Du Bois, Carter G. Woodson, and Alain L. Locke on
Multiculturalism, 1890-1940.” Admittedly, there were a few issues with the paper. I didn’t include any Black women in my consideration (although, given Harvard’s institutional racism and sexism in this period, Black women were almost nonexistent, including at the doctoral level). I had to deal with the Afrocentricity sect, who didn’t see multiculturalism as a fellow traveler, but instead as a Eurocentric “feel-good” understanding of US and Black culture.

Most importantly, I was being “anachronistic.” I had applied a term that hadn’t become commonplace until the 1970s to a previous period in history, one in which the term hadn’t been conceived. It didn’t matter that cultural pluralism had existed as a term since the 1890s and that many in the philosophy and education fields had used cultural pluralism and multiculturalism interchangeably. For this group of cultural and education historians, multiculturalism in my work equalled a no-go zone.

Jesus was a Socialist bumper sticker, an anachronism, October 12, 2015. (http://plus.google.com).

Though I managed a few short articles and a chapter on multiculturalism, time and time again, the question of anachronism came up. And despite all of my documented evidence, more senior scholars at journals refused to accept multiculturalism and Black history in the same sentence. “Surely you must be referring to Afrocentricity or Black Nationalism,” one reviewer for the Journal of American History wrote on a manuscript that he rejected in 2002.

It never occurred to me to call them directly on this bullshit. These same folks will write articles with titles like, “Was Jesus a Socialist?” or “a Marxist?,” or “Nat Turner’s Rebellion and the Birth of Black Nationalism.” Talk about anachronistic! Jesus and Karl Marx are roughly 1,800 years apart, and Black Nationalism is a specifically mid-to-late-twentieth century term. Yet this was much more all right than my early-thirties-self yammering about something as complex as multiculturalism and its role in the thinking and education of African Americans.

Beating a dead horse cartoon, September 2012. (Marc Cortez, http://marccortez.com).

I’m hardly arguing that academicians who didn’t like my work should have seen my brilliance and allowed me to publish or present more on multiculturalism. Heck, by 1999, I was tired of my former dissertation topic already! A bit more honesty about what really bothered them, though, would’ve been helpful. The idea that ordinary people could be unconsciously participating in multiculturalist activities, in this case, ordinary Black folk, some academicians found unacceptable. The idea that I could write this was unacceptable to quite a few. The fact that my former patron in Joe Trotter wasn’t out there opening up doors for me on my topic left me in a bad place politically as well. I wasn’t supposed to be in academia, after all, at conferences or in scholarly journals. I know now that part of the point was to thin out the herd of competition, to anoint some and shun so many others, me included.

The constant rejection on fairly hypocritical grounds just made it easier for me to publish Fear of a “Black” America in ’04 and move on. Since I am at the beginning of the process of thinking through a new topic, I don’t have mental exhaustion as an excuse for crumbling in the face of soul-destroying, narcissistic opposition. I also have at least one thing going for me these days. I feel I’m old enough now to call numbskulls on their bullshit.

Malcolm X, “Make It Plain”

21 Saturday Feb 2015

Posted by decollins1969 in 1, Academia, Boy @ The Window, culture, Eclectic, Mount Vernon New York, New York City, Pittsburgh, Politics, Pop Culture, race, Religion, University of Pittsburgh, Work, Youth

≈ Leave a comment

Tags

Afrocentricity, Alex Haley, Assassination, Audubon Ballroom, Autobiography of Malcolm X, Bill O"Reilly, Contradictions, Cornel West, Dichotomy, Disillusionment, Geraldo Rivera, Malcolm X, Malcolm X Assassination, Manning Marable, MLK, Murder, Nation of Islam, Nonviolence, Pitt, Respectability Politics, Rev. Dr. Martin Luther King Jr., Rudy Giuliani, Self-Aggrandizement, Self-Defense, Self-Discovery, Self-Revelation, Tavis Smiley

Plain Conscious Chocolate, February 21, 2015. (http://www.ethical-treats.co.uk/).

I’d be a terrible historian to not comment on the fact that today marks fifty years since some Nation of Islam malcontents — with support from J. Edgar Hoover’s FBI — murdered Malcolm X at the Audubon Ballroom (now the Shabazz Center) in Washington Heights in Upper Manhattan. I wasn’t around for the event, or any of the tumultuous events that defined “The ’60s.” All I know was I didn’t learn about Malcolm Little or Malcolm X until the summer between my undergraduate and graduate years at Pitt, the summer of ’91. Although the year before, I’d gone to a Malcolm X birthday celebration at the Homewood-Brushton branch of Carnegie Library of Pittsburgh. There, I saw poets performing their work, got to listen to some good jazz and rap, and saw the Afrocentric set out in full force.

Audubon Ballroom, where Malcolm X was murdered (now the Shabazz Center, with the Columbia University Medical Center's Mary Woodard Lasker Biomedical Research Building in the background), Washington Heights, New York, June 4, 2014. (Beyond My Ken via Wikipedia). Release to the public domain via GNU Free Documentation License, Version 1.2.

Audubon Ballroom, where Malcolm X was murdered (now the Shabazz Center), Washington Heights, New York, June 4, 2014. (Beyond My Ken via Wikipedia). Release to the public domain via GNU Free Documentation License, Version 1.2.

You’d think after three years as a Hebrew-Israelite and years around children of Nation of Islam members as a kid that I would’ve heard all about Malcolm. Nope, hardly a peep about him growing up in Mount Vernon. Mostly, I got questions like, “Yo, you a “five percenter”?,” which for me translated into the chosen few living in the midst of the end times. Other than that, there was always the dichotomy trope of Martin versus Malcolm laid on us real thick through school and the newspapers. Dr. King was respectable, nonviolent, a true representative of the race. Malcolm was a street thug, a leading member of a heathen religion, a violent man who hated White people.

My Mom, who normally rejected mainstream White ways of thinking about Black folks, had bought this trope and tried to sell it to me and my older brother growing up. But as with so many things my Mom attempted to instill in me growing up, I wouldn’t make any decisions about Malcolm the person (as opposed to the icon) until I got around to reading, in this case about him and the Nation of Islam, as an adult.

The Five Percenter logo (apparently popular among the rapper set), January 8, 2013. (http://assets.vice.com)

The one thing I realized after reading the Afrocentric, mainstream and Alex Haley interpretations of Malcolm in the early ’90s is that just like with King, we could make Malcolm X represent whatever we wanted. He could be nonviolent and a militant at the same time, or a thug and an ambassador of peace at the same time. Yes, as the late Manning Marable’s book shows, Malcolm — like most of us — was a walking, breathing contradiction of convictions (literal and figurative) and beliefs. For the purposes of my post today, though, he was a social justice activist, acting on the part of those poor, Black and discarded, plain and simple.

Which is why I think anyone who thinks Malcolm X brought murder to his own pulpit in February 1965 is an idiot. The idea that teaching others self-defense in opposition to White mobs, lynching, and blatant police brutality deserved a violent death. Really, now? So, if that’s the case, then Dr. King should have died of natural causes about three or four years ago, since his was the path of nonviolence, right? Yet, you still hear the likes of Rudy Giuliani, Bill O’Reilly and Geraldo de Stupido slinging this shit (and similar crap playing on such respectability politics themes) as if it were McDonald’s hash browns on sale for half-price.

Manning Marable’s Malcolm X: Life of Reinvention (2011) cover (Marable died four days before his last book dropped), May 28, 2012. (Malik Shabazz via Wikipedia). Qualifies as fair use under copyright laws (relevant subject matter, low resolution).

Speaking of that lot, I don’t wonder what Malcolm X would say about our racist, plutocratic democracy these days. Anyone whose read his words would know what he’d say. That what happened with Michael Brown and Eric Garner and Rashida McBride and so many others should be resisted “by any means necessary.” That we should unmask those powerful people lurking in the shadows but pulling the strings that keep the systems of oppression working 24/7 in our world. He would’ve supported Occupy Wall Street when and where few Black leaders had in 2010 and 2011, called Islamic State or IS (that’s what they are called outside the US, where we can’t get our acronyms straight) a “chickens coming home to roost” scenario, and put Tavis Smiley and Cornel West in the same self-aggrandizing bag as Giuliani and Rivera.

I get why it took Malcolm Little so long to transform himself into Malcolm X, and still, until after his thirty-ninth birthday, for him to find himself and his purpose in the world. It’s taken me nearly four and half decades to do the same. It’s hard to “make it plain,” especially to ourselves. It’s scary to be in a constant state of disillusionment, about family and friends, about your identity, about your religion and beliefs. But it also allows you to see yourself and everyone around you fresh for the first time, to know who people really are.