Tag Archives: Blackness

On Academic Entourages & Standing Apart From Them

11 Wednesday Sep 2013

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

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Lil Wayne entourage, Hartford, CT, July 2011. (http://4umf.com/).

Lil Wayne entourage, Hartford, CT, July 2011. (http://4umf.com/).

This week for many is about anniversary number twelve of the 9/11 attacks, which if I hadn’t lived through them, would sound like something out of a Kurt Vonnegut novel. But because I’ve been counting my days for years, this week also represents two decades since I realized that radical “Islamic” terrorists, pro athletes and popular music artists aren’t the only ones with followers. I learned for the first time that even in the world of academia, paragons and those who allege themselves as such also have their entourages of true believers and sycophants. It was a realization that bothered the loner and the aspiring academic historian in me.

Letters to the Editor, Black Issues in Higher Education, September 9, 1993. (Donald Earl Collins)

Letters to the Editor, Black Issues in Higher Education, September 9, 1993. (Donald Earl Collins).

It all occurred in the aftermath of my first major publication, co-written with my friend Marc and published in Black Issues In Higher Education in August ’93. “Afrocentricity: The Fight for Control of African-American Thought” was our 1,200 word contribution to the debate over multicultural education and Afrocentricity in both higher education and in Black culture more generally. It was a publication that came as a surprise, because the editors at Black Issues In Higher Education (the same folks who ran Emerge Magazine, by the way) hadn’t contacted us about receiving our pitch and article, about accepting it for publication, or about when they intended to publish. And even though our article was literally in the centerfold of their August 12, ’93 issue, the folks at Black Issues in Higher Education never paid us for the publication of our work.

The reason why because clearer in their September 9 and September 23 issues. In the “Letters to the Editor” section, the editors published a dozen letters, ten of which were critical of our work. These weren’t scholarly or even logical critiques — we were wrong because we weren’t members of the Church of Afrocentric Babble, plain and simple. These were “How dare you!” or “Shame on you!” letters, not ones based on what we’d actually written.

What became obvious  to me was that Molefi Asante’s former and current students had written most of the letters. Not exactly an unbiased set of sources, as in the circle of Afrocentricity in the early ’90s, there were few people more prominent than Asante (he was the Father of Afrocentricity, after all). Once I realized this, I found myself disappointed. With Black Issues in Higher Education, with Black folks in academia — particularly at Temple University — and with academia itself. Me and Marc weren’t being challenged on our ideas, but on the idea that two alleged neophytes had the balls to challenge the orthodoxy of the early ’90s in African American studies and in high-brow Black cultural circles.

Marc pushed for a response from one of the editors about their unprofessionalism (and to find out why we weren’t being paid for our piece), which led to a conversation with one of the big-wigs. He apparently said to Marc, “We published it [the “Afrocentricity” piece] to teach you a lesson.” When Marc told me, I said, “Well, I guess we’re not gonna get paid.” (Turned out this was standard practice for the likes of Black Issues in Higher Education, Emerge, and for freelancers at BET as well). Marc, pissed and disillusioned, said, “We were just trying to help.”

Letters to the Editor, Black Issues in Higher Education, September 23, 1993. (Donald Earl Collins).

Letters to the Editor, Black Issues in Higher Education, September 23, 1993. (Donald Earl Collins).

It was the last one of many factors that pushed me to write my dissertation and my first book Fear of a “Black” America (2004) on the relationship between education, multiculturalism, and Black identity. I wanted to show that Afrocentricity wasn’t the only strain of thought that ran through the heads of Black scholars and found its way into small “c” curriculum and cultural events in Black communities. In doing so, I certainly stood apart, but I also stood alone a lot, too.

In recent years, I’ve seen numerous entourages eviscerate lone wolfs. On Twitter, in our 24/7 media coverage of the mundane and insignificant yet insane, and at academic conferences. As recently as a couple of months ago, I saw a version of this on Facebook in response to a post I wrote about Mark Anthony Neal’s Looking for Leroy (2013). The entourage makes it difficult for an up-and-comer to get off to an honest start, for conformity with only subatomic levels of independent thought seems to be the norm.

Somewhere between now and when my son (knock on wood) reaches my age of forty-three, maybe some of what I’ve written over the past twenty years will break through the ice of entourages, mad-dog and otherwise. Still, it is a damnable thing when groups get together to stomp out different voices (literally and figuratively), because that’s seems to be the only way to keep the band together.

Grad School & My Most Special Summer Reading List

31 Saturday Aug 2013

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Just a small sample of the books I read/re-read summer before grad school in 1991, August 31, 2013. (Donald Earl Collins).

Just a small sample of the books I read/re-read summer before grad school in 1991, August 31, 2013. (Donald Earl Collins).

For me, August 28 this week was significant for any number of reasons. It wasn’t just that it was fifty years to the exact day and date that the March on Washington occurred and MLK gave his “I Have A Dream” speech. Or that is was fifty-eight years to the date that White supremacists lynched Emmett Till for allegedly whistling at some flat-butt White girl. This past Wednesday was also twenty-two years to the day and date that I began my first day of graduate school as a master’s student in the University of Pittsburgh’s Department of History.

Of course, I didn’t discuss this earlier this week (it would’ve been incredibly arrogant on my part to bring this up three days ago). My big steps for myself were infinitesimal when in measured comparison to the beginning of the two-year height of the official Civil Rights Movement. But even on an afternoon in which I attended my first course and meeting about teaching/advising assignments for the semester, it did feel like a bit of a triumph. Especially when considering what I had to do that spring and summer to get into the program with funding in the first place.

I didn’t learn that much that day. Except the low contempt Joe White and some of the other professors held toward pedagogy and teaching. “You already know more than your students,” White said as advice to us who’d be TAs that semester. I was lucky to not be among them for my first year. I was a GSA assisting in the advising of history majors, some of whom were my fellow undergrads just a few months before. But even then, I thought two minutes’ worth of advice on viewing students as empty vessels was insufficient training for learning how to lecture and facilitate conversations with upwards of 100 students spread out over several discussion sections each week.

I had other things on my mind at that moment, though, including the relief that I’d survived a summer making $5.20 per hour as a full-time employee with a Western Psychiatric Institute & Clinic project in which the project investigators were far more psychotic than the patients. Aside from that, I thought about how the previous four months had served as my preparation for the White world of grad school.

I’d done a lot of reading that late spring and summer, spurned on by boredom, disappointment in my weirdly evolving friendship with Elaine, and a sense that I needed to read to fortify myself against the neo-Marxists in my eventual field. So I read. I started off with Alex Haley’s The Autobiography of Malcolm X (1965), believe it or not, the first time I’d ever read it. Like so many before me, it made my views of the man less black and white than it had been before. I then picked up W. E. B. Du Bois’ Souls of Black Folk (1903), the first time I’d read that book since I wrote a book report on it for Mrs. O’Daniel’s class in fifth grade. Unsurprisingly, I got much more out of it in May ’91 than I did in May ’80.

I didn’t stop there, as my reading took me on three different tracks in June, July and August. One was the “I didn’t get to read this before” track, as I read Toni Morrison’s Tar Baby, Song of Solomon and Beloved (didn’t understand it then, and still don’t get the big deal about it now). Along with Alice Walker’s The Color Purple, Maya Angelou’s I Know Why The Caged Bird Sings (1969), bell hooks and several others on Black Women’s literature. Then, I decided to go back and reread some James Baldwin and Richard Wright that I’d first read for high school, and added Ralph Ellison’s Invisible Man (1952) to the mix. On the non-literature track, I ended up reading Franz Fanon, Du Bois’ Black Reconstruction (1935) — at least, I put a significant dent in it — Derrick Bell’s And We Are Not Saved (1987), and other writings on Black history and culture (broadly speaking).

But the third track would end up taking me on a path toward my dissertation topic and my first book, Fear of a “Black” America (2004). It started with articles on multicultural education that took me to James Banks’ theoretic constructions of what multicultural education ought to have been, but wasn’t. I also found myself reading books like Jonathan Kozol’s Savage Inequalities (1991), Molefi Asante’s The Afrocentric Idea (1987), Dinesh D’Souza’s Illiberal Education (completely indecipherable in a circular firing squad of a thesis kind of way) and Carter G. Woodson’s The Mis-education of the Negro (1933). I was reading anything that could inform my thinking about K-12 and higher education and how it played the role as both equalizer and oppressor for so many Black folks over the years.

It was easily the most reading I’d done on my own since the year before I’d gone into seventh grade, middle school and the Humanities Program. I wanted to read all I wanted to read before spending the next few years drowning my brain in hundreds of books and articles that I’d absolutely need to read as a historian. In the process, I may’ve radicalized myself a bit for the otherwise hum-drum experience of reading mind-numbing accounts of history in which the authors didn’t seem to see their own sense of high-brow White maleness.

And with all of it, I surprised myself. I realized once again that my Black classmates and 616 neighbors were wrong about me not being Black enough. Their “Black” wasn’t my “Black,” of course. But all those books confirmed for me that there were many ways to be Black that folks who didn’t read could barely understand.

Afrocentricity and the Writing Bug

15 Wednesday May 2013

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

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A ladybug, often a symbol for the writing “bug,” May 15, 2013. (http://flickr.com). In public domain.

This time two decades ago, I was already a bit desperate for work. In transferring from Pitt to Carnegie Mellon, I’d left myself without any financial coverage for the summer of ’93 (see my post “The Arrogance of Youth, Grad School Style” from June ’12). I had applied for several fellowships, summer teaching gigs, even some nonprofit work. But as of the middle of that May, nothing had come through. I’d already spent $200 on a root canal that occurred on the same day as my written PhD comps at CMU (see my post “Facing the Tooth” from May ’12).

Even before my comps and my surprise root canal, I had talked with my friend Marc about writing a joint article about the false litmus test of Blackness that Afrocentricity had come to represent in our minds. Between Molefi Asante’s students at Temple — not to mention the overtly Afrocentric turn of both the Black Action Society and the Black Studies department (which had changed its name to Africana Studies) in the previous eighteen months — both of us felt we needed to provide an alternate perspective.

On that third Saturday in May (and the day after my comps and root canal surgery), we worked for five hours in putting together what amounted to a 1,200-word opinion piece against the belief system and authenticity test that Afrocentricity (and Afrocentric education) had become. By some folks’ definition, we realized that jazz, Miles Davis and John Coltrane would fail the authentically Black test of a Molefi Asante’s wonderful Afrocentric Idea (1987) and of Maulana Karenga as well.

Frances Cress Welsing's The Isis Papers (1991), [about as authentic as auto-tunes], May 15, 2015. (http://amazon.com).

Frances Cress Welsing’s The Isis Papers (1991), [about as authentic as auto-tunes], May 15, 2015. (http://amazon.com).

Now I’m pretty sure why Marc had problems with Afrocentricity. As a Christian and a jazz aficionado, Marc likely saw Afrocentricity as something somewhere between a misguided way of thinking about Blackness and complete and utter bull crap. His goal was to “add to the debate” and “educate” those who weren’t Asante or Karenga apostles and disciples. A laudable — if somewhat naive about the politics of academia and race — goal.

As for me, beyond the academic superficiality of having a litmus test on what is and isn’t Black, I had at least two unconscious reasons for writing my first crossover piece. One had to do with my sense that too many young folks were all too interested in doing the cool thing and not the right thing. Afrocentricity was cool, just like all rap and hip-hop was cool, just like giving libations to ancestors was cool.

Being cool had always meant following a crowd and seldom saying anything that would dig more than a nanometer beyond the surface. Or saying a critical thing about the cool thing that everyone in the same crowd otherwise takes in without a critical thought. I went to a high school full of people like that, and loathed being around people like that when I’d been a part of the Black Action Society at Pitt.

Unconscious reason number two had something to do with my Hebrew-Israelite days. Again, I gave this zero direct thought during my grad school days. But the given the trauma I’d suffered through during my three years of kufi-dom, it had to affect my thinking about Afrocentricity. The Black folk I knew who were part of the Hebrew-Israelite religion were much more obvious about what they did and didn’t consider Black or kosher. Yet, it was so obvious that they constantly contradicted themselves, in terms of food or music, how they treated their wives or children. Most important for me, though, was the fact that they tried to live separate and apart from other Blacks, yet seemed no more different beyond the kufis, veils and kosher meats from other Blacks (or Jews, for that matter).

I saw Afrocentricity as bullshit, and still see the fact that so many folks who get caught up in this sense of authenticity around Blackness as folks falling for bullshit. If I hadn’t lived as a Hebrew-Israelite between the ages of eleven and fifteen, perhaps I wouldn’t see Afrocentricity this way. If I hadn’t been around the “Party All The Time” folks in high school and the “Black Panther Party” posers at Pitt, maybe Afrocentricity would’ve been more appealing to me.

Letters to the Editor, Black Issues in Higher Education, September 9, 1993. (Donald Earl Collins).

Letters to the Editor, Black Issues in Higher Education, September 9, 1993. (Donald Earl Collins).

But at twenty-three years old, I was already tired of the pursuit of coolness and authenticity. That hasn’t changed in the past two decades. I’m sure the letters that called Marc and I “Uncle Toms” after our piece was published in Black Issues in Higher Education were from folks who thought we weren’t cool, and thought they had the answers to life itself.

I wonder how those folks back then would see the academics who believe that hip-hop can explain everything in the social sciences and humanities who are prominent today. Perhaps some of these people today were the Afrocentric followers of twenty years ago. Perhaps not. All I know is, I haven’t stopped writing since that cloudy day in mid-May.

Fear of Flying Solo (Not Literally)

19 Monday Nov 2012

Posted by in 1, Boy @ The Window, culture, Eclectic, eclectic music, Mount Vernon High School, Mount Vernon New York, music, Pop Culture, race, Youth

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Continental Airlines B737-200 (similar to one I flew on in November ’87, logo included), Providence, RI, 1990, January 2, 2009. (Phillip Capper via Wikipedia). Releases to public domain via cc-Attribution 2.0 Generic license.

This week twenty-five years ago, the pressures of college, “homesickness” and Crush #2 had screwed up the inner movie and music soundtrack (think Enigma’s “I Love You, I’ll Kill You” [1993]) that had been my coping mechanism for the previous half decade. I was in the midst of a psychological breakthrough, but it felt more like a combination of depression and a nervous breakdown at the time. Such were my times as an emotionally tortured seventeen-year-old who should’ve left Mount Vernon a full year earlier (see my post “A One-Year Sooner ‘What If’” from June ’11).

The downward spiral of my first semester at the University of Pittsburgh started with a burglary the third week in October ’87. While I took a bathroom break at my computer lab job in the Cathedral of Learning, someone stole my Calculus textbook. I felt violated, especially since it happened at work. It made me more distrustful of the people I worked with and of Pitt students in general. Of course, I didn’t really even trust myself at the time, and the loss of my textbook didn’t make it any easier. I was out of money to boot, which meant that I wouldn’t be able to replace this loss.

Excerpts of Prince’s Sign ‘O’ the Times (1987) liner notes, November 19, 2012. (Donald Earl Collins). Qualifies as fair use under US Copyright laws – low resolution illustration of text-like writing style for this post.

Crush #2’s response to my letter about her emasculating comments back in the summer made matters worse (see my posts “Origins of the Obsession” from June ’12 and “A Dream That Had to Die” from July ’07). Her letter, dated November 2, was in purple ink, with heart-shapes and circles for dots over “i”s. Reading her letter was like reading the liner notes off of a Prince album in those days. Like the song “I Would Die 4 U,” Crush # 2 had decided to limit her English skills to the ’80s equivalent of text messaging, a real revolution on both their parts. She started, “Thank U 4 your card 2day,” an insult to my intelligence. She wrote indirectly that she did like me at one point in time, but added “but we’re in college now . . . around lots of nu people” She admitted that I was her and her sister’s topic of conversation back in July, but “I needed 2 get over that.” She hinted that I shouldn’t write her again, and that was it. No apologies, no attempt to understand how I felt.

16-ounce “Pounder” can of Busch Beer, November 19, 2012. (http://price2watch.com)

After Crush #2’s wonderful, text-message-like response, I all but stopped going to class. I missed eighteen of twenty-four classes at one stretch between November 3 and Thanksgiving, only showing up for exams or if my black-cloud mood had let up long enough to allow me to function. The weekend before Thanksgiving, I allowed my dorm mates to cheer me up by getting a couple of cases of Busch Beer. These were the pounder type, sixteen-ounce cans of Busch beer. I downed four cans in fifteen minutes, and was drunk within a half hour. I started throwing around the word “bitch” as if it was part of a drinking game. I spent the next day vomiting and trying to regain my balance.

I barely recovered from my bender in time to go home for Thanksgiving that Monday, November 23. I still managed a few firsts, though. That trip back home was my first ever on an airplane. I took a Continental flight from the old and decrepit blue hangar that was Pittsburgh Airport into Newark, with the late Craig “Ironhead” Hayward on the flight sitting in first-class. He was a senior and the starting running back for the Pitt Panthers. Besides being a great player, he was a bit of a party animal and had gotten into fights with Pitt Police. I remember the student newspaper having him in their police blotter, allegedly body-slamming a patron at the O while being arrested for a being a disorderly drunk.

It was the first series of events in which I couldn’t use music, sports or my imagination to escape (see my post “Coping In The Boy @ The Window World” from October ’12). I hadn’t realized that I was attempting to escape myself, not just my immediate past or Mount Vernon. I spent those last weeks of ’87 as if draped in a fog, unable to face the world. I fully understood, though, that I couldn’t drink my way out of my problems. I was obsessed with a woman whom felt sorry for me, had friends at Pitt who weren’t really my friends, and was homesick for 616, a place that was never really mine to call home in the first place.

Male duck swimming solo, Chicago River, Chicago, IL, June 16, 2002. (Donald Earl Collins)

Most of all, after five years of hiding my emotions and opinions, I no longer knew how to be me. Luckily, thinking about Crush #2 as a “triflin’ ass” was, for better and worse, a good start toward recovery for me. And, for that moment in my life, I needed that anger to be a better student, to be a better me. Because as far as I was concerned, I was out in Pittsburgh, alone, facing down my past and present all at once.

Touré’s Post-Blackness ≈ I’ma Be Me?

01 Monday Oct 2012

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Illustration of red wolf with dinner after a hunt, by Sandra Koch, September 29, 2012. (http://nc-es.fws.gov). In public domain.

I know, I know. Touré’s Who’s Afraid of Post-Blackness (2011) has been out for over a year, and I’ve finally, finally managed to read it in the past couple of weeks. I did not want to like this book. I found — and still find — the title to be pretentious and over the top, a perfect fit for Touré’s Twitter and TV persona. Touré values his ideas like they all are new finds of platinum or a form of safe and sustained nuclear fusion. Sometimes Touré can be cutting-edge, but many times, he goes over the edge (as was the case in August on MSNBC with his “niggerization” of Obama comment).

But in Who’s Afraid of Post-Blackness, Touré puts forward a variety of ideas and insights that I’ll be contemplating in my blogo-neighborhood off and on over the next few months. Touré’s is a very good book. It’s one that is both intellectual and yet revealing about the challenges Blacks face inter- and intraracially in the early twenty-first century.

The premise — once I got past the ridiculous term post-Blackness — is that African Americans and America has advanced just far enough in terms of race for all of our old conceptions of Blackness to have now become meaningless. That Blackness is fully infused in American — maybe even world — culture. That there was never one way to be Black in the first place. Touré himself says, “[t]here is no dogmatically narrow, authentic Blackness because the possibilities for Black identity are infinite. To say something or someone is not Black — or is inauthentically Black — is to sell Blackness short. To limit the potential of Blackness. To be a child of a lesser blackness.” (p. 5).

Litmus paper used in litmus tests, September 29, 2012. (http://chemistry.about.com).

Ironically, though, much of Touré’s book picks apart the notion that the US has become post-racial in the past couple of decades, as best exemplified by the election of President Barack Obama in 2008. Of course, Touré uses notions of Blackness and where it has expanded beyond the authenticity litmus test to show that race/racial bias/racism is still alive and well in America. At the same time, Touré shows how post-Blackness has also provided opportunities for millions of Americans White, Black and Brown to reach beyond their own misconceptions of race and themselves, to enrich our lives in politics, scholarship, the arts, not to mention through hip-hop.

One of my main criticisms of Who’s Afraid of Post-Blackness is that Touré uses a term like post-Blackness (mind you, I hate terms like post-structuralism, post-modernism, and post-racialism too) and doesn’t try in any way to provide a definition that distinguishes it from post-racial. For the purposes of this post, though, the main issue I have revolves around Touré virtually ignoring poor and struggling African Americans in his post-Blackness tour-de-force.

I get it when Touré says that he “never lived a typical Black experience.” (p. 53). At least, I think I do. That despite Touré middle class upbringing, middle-class neighborhood, private school experience, that his is but one representation of Blackness. And that Touré’s experience is as representative of Blackness as my experience of being a Hebrew-Israelite preteen in a working poor family while enrolled in Humanities in Mount Vernon, New York would’ve been thirty years ago (see my post “A Question of My Blackness, Sexuality and Masculinity” from September ’11). Or, for that matter, Wanda Sykes’ comedy special I’ma Be Me (2009) was for her.

That’s great for us, for anyone with enough intellectual power, outsider status, unusual amounts of wisdom, or just plain middle class standing to get the details of Who’s Afraid of Post-Blackness. But when Touré does bring up the twenty-five percent of Blacks who aren’t part of this post-Blackness elite, he talks at them, and not to them. Yes, I completely agree that Blackness isn’t to be defined in terms of poverty, prison, and projects. No, Blackness shouldn’t be defined by how “down” one is with an impoverished community or how “hard” someone is for beating the shit out of another person (see my “Raised on Hip-Hop?” post from April ’10).

Hakeem Olajuwon posting up Patrick Ewing, 1994 NBA Finals, June 1994. (http://rgj.com).

Still, while I stand with almost one hundred percent of what Touré says in Who Afraid of Post-Blackness in ’12, I don’t think that this book would’ve reached me thirty years ago. The way I would’ve seen it in ’82 or even ’87, a middle class Black guy telling me about how my poverty is insignificant to who I was would’ve been excommunicated from my life for eternity. It wouldn’t have helped me at all deal with the pressures I faced socially, academically and in my family (see my “The Silent Treatment” post from June ’10).

Touré wouldn’t have been able to provide for me a roadmap for how to be me and to ignore the crowd of those in my life — White and Black — who regularly told me that I wasn’t authentically Black or that I was “talkin’ White.” If mild-mannered me at twelve wouldn’t have been reached by Touré’s chapter on Black artists taking Blackness and standing it on its head, I imagine that young African Americans growing up in poverty or struggling with identity issues would find Who’s Afraid of Post-Blackness about as easy to embrace as Bill Cosby’s criticism of poor Blacks in ’04.

For me as a writer, the question of how to reach beyond the already converted is always an issue. Touré, as good as he is in his book, merely affirms the path I’ve traveled over the past thirty-one years. He doesn’t really reach those whose path of Blackness has barely begun.

On Dumb-Assed Ignorance and Race

07 Tuesday Aug 2012

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Gabrielle Douglas on balance beam, Olympics Women’s Gymnastics All-Around, London, August 2, 2012. (Gregory Bull/AP).

A couple of years ago, I wrote a post titled “On Being An Ignit American” (February ’10). It was about how this issue of what is and isn’t “authentically” Black often has folk Black, White, Brown and Yellow thinking and speaking in stereotypes, especially Black folk, who should know better. The past week has demonstrated well how ignit some of us are or can be on this issue of race and so-called authenticity.

The thousands of ignit tweets on Gabby Douglas’ hair in the midst of her becoming the first African American to win gold the Olympic gymnastics all-around was just dumb and shameful. I mean, who the heck cares about what Douglas’ hair looked like as she hovered a good five feet over the balance beam last Thursday? Did it keep her from winning gold? Did it suddenly mean that she was no longer Black? No! All it showed was how much better an athlete, person and woman Gabby Douglas was and is than the dumb asses who decided to take issue with her hair.

Given that Douglas was competing and practicing every day, at sixteen, in a city she can’t be familiar enough with to run to a hairdresser, why would it be necessary for her to satisfy the superficial ignit folks among the Twiterati? Seriously, we don’t expect our male athletes to “get their hair did,” even though most of them have bed head on the eve of their competitions. No, the thousands of dumb-ass comments about Douglas’ hair is a reflection on a group of people who have never been passionate enough about any dream of theirs to take risks, to sacrifice, to give everything they are and have to achieve that dream. They also lie to themselves, in that being Black and female is to care more about your hair than your goals in life.

D.L. Hughley at The Huffington Post Pre-Inaugural Ball, Washington, DC, January 20, 2009. (Carl Clifford and D.L. Hughley via Flickr.com/Wikpedia). Released via cc-Attribution 2.0 Generic license.

Then there’s D.L. Hughley, the master of the put-down. He’s the kind of guy that if I’d gone to high school with him in Mount Vernon, I’d killed myself from the constant ridicule, or beaten him half to death with a brick. What makes someone like Hughley dangerous as a comedian is that he thinks he’s much smarter than he really is. Hughley, though, is about as smart about race as Rush Limbaugh, and only slightly more funny.

Let’s face it, on the IQ scale of comedians on race, if Richard Pryor was a 225, Eddie Murphy a 190, and Chris Rock a 155, Hughley would be about a 72. Even Bill Burr would be a 99-108 on this scale. Hughley obviously has deep connections in the entertainment world. How else can anyone explain all the small screen opportunities he’s had the past two decades? Perhaps it’s because Hughley’s funny, if only in a pedestrian, what-is-and-isn’t-authentically-Black sort of way.

Which is why I bring Hughley up here. Last week, while thousands of folks made fun of Gabby Douglas’ hair, he gave an interview on SiriusXM Radio mocking President Barack Obama’s intellectual and calm response to criticism. Hughley said, President Obama “doesn’t seem to get that you have to be willing at some point to fight fire with fire. He’s closer to being a white kid. Intellectually, like his experiences are so different from mine that, I should say, he responds like an intellect as opposed to a regular guy.”

Yes, Hughley, or should I say, dumb ass, Obama’s experiences are different from yours. He went to Occidential College in California for two years before transferring to Columbia on an academic scholarship. He worked as a community organizer on social justice issues for four years before getting in to Harvard Law School. He was president of the Harvard Law Review, a state senator for eight years, a US Senator for four, a constitutional law professor, all before become POTUS. As your contemporary Chris Rock would say, “How the f— you expect him to sound?” Hughley, you are so seriously ignant about race and authenticity that it may be time for you to go back to school.

Don’t you Gabby Douglas’ haters and ignant folks like Hughley get it yet? There’s always been more than one way to be Black, to be human. Why should we choose to act the same way, think the same way, look the same way, to satisfy the limited way in which you see the world. You are people of the worst sort. Too ignant to truly understand the world around you, and too chicken to really better yourselves, to pursue your own dreams and success.

In-Abel-ed

10 Sunday Jun 2012

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

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“Murder of Cain by Abel,” Ghent Altarpiece painting (1432), Jan van Eyck, January 6, 2007. (Paunaro via Wikipedia). In public domain.

I’ve written about the infamous Estelle Abel in my blog on this date (or at least, this time of year) for each of the previous five years (see “My Last Day,” “The Last Class,” “AP Exam Blues,” “Honors Coronation,” and “Twenty Years in a Week” for the full scoop). She was the chair of Mount Vernon High School’s Science Department while I was a student there, and remain so for years afterward.

As anyone should be able to tell from my previous posts on Abel, I have a bit of an ax to grind. More like a samurai sword, actually. The woman and her ten or fifteen minutes of berating me as both a student and as an un-Black young adult Black male ruined my last day of high school. Forgive me, then, for not being completely objective when it comes to the subject of Estelle Abel and her methods of teaching, motivation, and guidance on issues of academic achievement and race.

Though I’ve also forgiven her, I’m not God, and with my memory, I can hardly forget. But if there had been any chance at forgetting, I lost that opportunity in a conversation I had with my late AP US History teacher Harold Meltzer back in the ’89-’90 school year. Estelle Abel came up as a topic because of something that had occurred with one of his AP students. Apparently, this particular student, a female basketball player, had made the decision to apply to some predominantly White institutions, and had left HBCUs off her application plate. And apparently, Abel had gone after this student for doing so, all but calling her a traitor to her race by taking the route that a majority of traditional African American students have been taking since the ’70s.

Two Oreo Cookies, February 7, 2011. (Evan-Amos via Wikipedia). In public domain.

In all, it took Meltzer about twenty minutes to tell what would’ve been a five or seven-minute-story for the long-winded. That’s how much he could meander in the forests of his stories sometimes. Then I told Meltzer my Estelle Abel story from my last day of school. It sparked a conversation that I wasn’t quite prepared to have. One not only about Estelle Abel, but about the African American faculty at Mount Vernon High School in general.

For most of the rest of the conversation, Meltzer was in full gossip mode, telling me things about individual teachers that I shouldn’t have known, and mostly have forgotten, thankfully. But I did say to him early on in this part of the conversation that I really didn’t know much about the Black teachers at MVHS. The reason was simple. I didn’t have a single Black teacher as my teacher in four years of high school. Humanities classes — particularly the Level 0 and Level 1 classes — had few, if any, Black teachers, much less any teachers of color.

I didn’t say that exactly, but it was the essence of what I said and thought about while Meltzer yammered on about the disunity among MVHS teachers. To think that from Ms. Simmons’ math class in seventh grade at A.B. Davis Middle School until my history and Black Studies classes my junior year at Pitt, I’d gone without a single African American teacher or professor. I knew that some of the blame fell squarely on the shoulders of my guidance counselor Sylvia Fasulo, Humanities coordinators, MVHS’ leadership and the Italian Civic Association.

But how much of this was my fault, being so myopically focused on grades, college and getting away from 616 and Mount Vernon, I didn’t know. After all, I learned in the middle of my senior year that Dr. Spruill taught a Black history class, that there had been efforts to bring in more Black teachers and other teachers of color at Mount Vernon High School dating back at least four years.

Uncle Ruckus screenshot, from Aaron McGruder’s animated TV series The Boondocks, July 4, 2011. (Grapesoda22 via Wikipedia). Qualifies as fair use under US Copyright laws because of picture’s low resolution.

Still, none of that really mattered to me that year. I had already and unsuccessfully attempted to thread the needle between a cushy senior year and a year that prepared me for the rigors of college. Anything else, whether it was Black history, a trip to West Africa or a visit to some HBCU campuses, was hardly on my radar.

Whatever my lack of focus could be construed as in ’86-’87, it wasn’t because I wasn’t Black enough, or ashamed of being Black, as folks like Estelle Abel implied or accused me of in their thoughts and words, and with their eyeballs that year. Sure, I was weird, and readily admit to being weird, aloof, and emotionless in my MVHS days. But given the hell that I lived with at home and in that community in my last years in Mount Vernon, weirdness and a focus on getting out through college should’ve been applauded, or at least tolerated, without teachers like Abel staring at me as if I was demon-possessed.

That it wasn’t tolerated was the real shame. It took me years to get over it, that uncomfortability of being judged by other Blacks as too smart, too weird, too un-Black in their eyes for my own good.