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Tag Archives: Race

Raised on Hip-Hop?

10 Saturday Apr 2010

Posted by decollins1969 in 1, culture, Eclectic, eclectic music, music, Politics, Pop Culture, race

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Authenticity, Cultural Segregation, Culture, Hip-Hop, Music, Politics, Pop Culture, Race


About seven years ago, I had lunch with a young woman and my former boss (see “What We’ll Do for $$$” post, July ’09) at some overpriced Dupont Circle restaurant specializing in Russian cuisine. It was just before the birth of my son Noah. There was so much wrong in that lunch, in that conversation, in the dynamics of that conversation. But in between the idiotic moments of conversation, there was something completely unrelated to it mentioned that topped everything else. In describing her background in the arts and humanities, the young woman said, “I grew up on hip-hop…”

“Huh?,” I thought. Where did that come from? At the time, I was thirty-three, and she was twenty-seven. That would’ve meant that the young woman was born in ’75 or ’76. Hip-hop was barely an embryo the day she was born, and hadn’t become a truly national phenomenon until the end of ’86. Even then, it would take until the ’90s for hip-hop to dominate the music scene. And, given that this individual had grown up in the mid-Atlantic region and in the Midwest — not exactly hotbeds for the development of hip-hop — I found her statement somewhere between ridiculous and as true as a hollow bell.

It did get me thinking, though, about how circumscribed lives in this country of ours can be when we believe that everyone should see the world the way we see it. As if everyone else’s experience can be encompassed in our little life story. “I was raised on hip-hop” sounded to me like this young woman’s family, friends, community and education was completely immersed in the development and growth of hip-hop. Short of her being best friends with Russell Simmons, Sean Coombs and MC Lyte, the statement’s unbelievable on its face. But it’s also a refusal to recognize that the idealized way in which we describe our lives and world doesn’t really add up to what our world was, is, or the way in which we would like it to be.

Now, there are a whole generation of folks who’ve grown up listening to nothing but hip-hop, dancing in nothing but hip-hop rhythms, reading hip-hop-based novels and watching movies with hip-hop themes. Those folk, born after ’82, have the right to say that they were “raised on hip-hop.” But what does that mean, really? That they see the world through the lens of hip-hop culture? That American politics, globalization, social justice, education, popular culture, sports and entertainment can all be seen by folks simply and completely through the lens of hip-hop culture? If it does mean that, then I guess that’s a’ight. After all, that’s how some of these people in the hip-hop era have grown up.

I suspect, however, that this isn’t what folks like the young woman I described earlier mean when they say that they were “raised on hip-hop.” They’re asserting a sense of Blackness, an essence of an understanding of being Black or African American that they assume cannot be distilled as easily through their parents’ R&B, Jazz or pop music, through dance or art that’s more consistent with more culturally integrative times. For them, hip-hop is being Black — or “keepin’ it real” — a step beyond The Lost Poets, a phase past Marvin Gaye and Jackie Wilson, a grittiness that can’t be expressed through Diana Ross, Michael Jackson or Quincy Jones. Hip-hop is being Black in an urban and impoverished context — or being real and cool, I suppose — even when the people growing up on it aren’t impoverished or aren’t even Black.

And I have problems with this assessment of what being “raised on hip-hop” means for so many who have embraced it without understanding the eclectic origins of hip-hop. Or without acknowledging that too much drink from this well can be as isolating as only embracing neo-conservative ideology or only believing that one denomination of a religion — much less an entire religious ideology — can provide all of the answers we will ever need in this life.

The rhythms of my voice, my ability to speak and write in standard English, my eclectic music collection and my understanding of math and science, all illuminate the fact that I have lived a life of many textures. Yet I am still a Black man whose life was shaped by poverty, racism, community, education, music, sports and so many other things that other African Americans of similar backgrounds face and often embrace. I would never claim that I was “raised on hip-hop” any more than I’d say that I was “raised on physical abuse.” I heard Sugar Hill Gang, Doug E. Fresh and Run D.M.C. between ’80 and ’86, and I experienced physical abuse, but I wasn’t “raised” by either. My experiences are a part of me, but they don’t define me, and I certainly wouldn’t allow myself as an African American be defined by them.

To misquote Laurence Fishburne’s character Morpheus from The Matrix (1999), I’ll say this: “What is Black? How do you define, Black? If you’re talking about what you can feel, what you can smell, what you can taste and see, then ‘Black’ is simply a social construct interpreted by our brains.” Being Black isn’t all that’s hip-hop, and hip-hop isn’t all that makes or defines anyone as Black. It’s the totality of our experiences and actions that do so. Even if we were “raised” on country music, lima beans and Ex-lax.

President Obama and The Rules of Racial Standing

10 Thursday Sep 2009

Posted by decollins1969 in 1, Boy @ The Window, Eclectic, Patriotism, Politics, Pop Culture, race, Religion

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Birthers, Conservatives, Contradictions, Derrick A. Bell, Derrick Bell, Faces at the Bottom of the Well, POTUS, POTUS 44, President Barack Obama, Race, Rep. Joe Wilson, Rules of Racial Standing


President Barack Obama has a problem. And no, it’s not just emotionlessness, or fringe evangelical conservatives, or his attempts at universal health care. President Obama’s problem is the same one that every person of at least some African descent faces in America. His problem: The Rules of Racial Standing.

Of course, President Obama should know what I’m talking about. After all, he studied under the author of these rules while at Harvard Law, the one and only Derrick Bell. Bell, a two-time New York Times bestselling author in his own right, devoted a chapter in Faces at the Bottom of the Well to these unofficial Rules of Racial Standing. Bell’s point: that few– if any — of those of African descent have the legal, political or social standing necessary to address deeply divisive issues such as race. At least, without being considered irrational and discountable. Below is my summary of Bell’s Rules of Racial Standing, as published in my Radical Society piece “Rules to Live By”:

First Rule
(“Rule of Illegitimate Standing”) …No matter their experience or expertise, Blacks’ statements involving race are deemed “special pleading” and thus not entitled to serious consideration.

Second Rule
(“Rule of Legitimate Standing”) Not only are Blacks’ complaints discounted, but Black victims of racism are less effective witnesses than are Whites, who are members of the oppressor class. This phenomenon reflects a widespread assumption that…cannot be objective on racial issues…

Third Rule
(“Rule of Enhanced Standing”) …The usual exception…is the Black person who publicly disparages or criticizes other Blacks who are speaking or acting in ways that upset Whites. Instantly, such statements are granted “enhanced standing” even when the speaker has no special expertise or experience in the subject he or she is criticizing.

Fourth Rule
(“Rule of Superenhanced Standing”) When a Black person or group makes a statement or takes an action that the White community or vocal opponents thereof deem “outrageous,” the latter will actively recruit Blacks willing to refute the statement or condemn the action. Blacks who respond to the call for condemnation will receive superstanding status…

Fifth Rule
(“Rule of Prophetic Understanding”) …Using this knowledge, one gains the gift of prophecy about racism, its essence, its goals, even its remedies. The price of this knowledge is the frustration that…that no amount of public prophecy, no matter its accuracy, can either repeal the Rules of Racial Standing or prevent their operation.

There are exceptions to these rules, such as when a prominent Black throws other Blacks under the proverbial bus in a way that is consistent with the views of a majority of Whites, or at least, conservatives regardless of race and ethnicity. Or by having someone White or of legitimate standing vouch for his or her otherwise controversial views. These rules not only apply in a legal proceeding. They have found their way into every corner of American culture and politics.

With President Obama, we have a living contradiction of Bell’s Rules of Racial Understanding. Not only is he technically multiracial yet considered by himself and others as Black. Obama holds the most powerful political office in the world, maybe in the history of the world. On most matters he has standing the equivalent of the Sun when compared with the Earth. But because Obama’s also Black, he also lacks sufficient standing on the most controversial issues of our age. Anything involving race, racial bias, prejudice, religion, the growing socioeconomic divide, terrorism, American patriotism, civil liberties, or social justice is potentially toxic for Obama. While being president gives him standing few on the world stage could imagine — much less enjoy, being African American dilutes Obama’s standing at the same time.

And we have neo-conservatives like Limbaugh and Palin — and as of last night, Rep. Joe Wilson (R-SC) — evangelicals, and much more obvious bigots that remind us of this rather interesting contradiction every week, if not every day. Birthers declaring that Obama is an illegitimate president we allegedly haven’t seen his birth certificate. Folks accusing him and Congress of creating “death panels” for the elderly as a way to pay for universal health care. Madmen bringing guns to town halls or hoarding guns because they believe that Obama’s the anti-Christ. The last time I believed that about anyone was when I was eleven years old, and just about as naive about the world as the fully-grown nuts rolling around now.

To say that this has nothing to do with race or Bell’s Rules is to suggest that many of us are so narcissistic that we can conjure up denial at will. But it’s not just Whites or conservatives (or, rather, neo-reactionaries) who can knee-jerk themselves into nonsensical “it’s not about race” answers. Obama and his administration have done the same thing. They’ve treated the political discourse and discord of the past eight months mostly with academia-like silence. Great if one’s attempting to rise up the White male-dominated corporate ladder or trying to get tenure at a predominantly White university. Not so great if you’re the President of the United States. Obama either sees himself as T’Pol or Spock, a logical, emotionless Vulcan. Or he’s taking cues from Michael Douglass’ character in The American President. Both of which communicate a certain degree of cynicism about his opposition and the American electorate in general.

Does this mean that Obama can’t be post-racial, or overcome the thinly-veiled racial, pro-business and anti-intellectual proclivities of his opponents? Does this mean that Bell’s Rules of Racial Standing could place a stranglehold on his presidency? Only if Obama and those who support him take a pessimistic approach to governing and social justice. Despite all the wackos out there, the yellow-journalism that is offered up to the public, and our own hysteria about the decline of our once great nation, Obama has an opportunity. He holds the keys to the kingdom, something that wasn’t supposed to happen until I reached retirement age three decades from now.

This is where Bell’s Fifth Rule on Prophetic Understanding becomes important. Without an understanding that effort on the most gut-wrenching issues is necessary, even if it results in a loss. Otherwise, there would no need for an understanding of the first four rules in the first place. Maybe that’s what has been lacking in Obama for the past five months, at least until yesterday. That sense that striving and struggle — risk-taking — is needed out of our leadership, even when that leadership flies in the face of what is comforting and familiar to most, whether it be shameless supporters or venomous opponents. Hopefully, Obama will do more than give speeches and issue communiques in dealing with Bell’s Rules so that we can truly have change that we can believe in.

We Are Family

04 Saturday Apr 2009

Posted by decollins1969 in 1, Academia, Boy @ The Window, culture, race, Youth

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Tags

Aunts, Basketball, Bradley Arkansas, Cousins, Family Roots, Gill Family, Houston Texas, Misconceptions, Race, Uncles


Skyline of downtown Houston from Sabine Park, Houston, Texas, July 15, 2010. (Jujutacular via Wikipedia). Permission granted via GNU Free Documentation License.

This weekend marks fifteen years since visited my extended family on my mother’s side for the first time. It was Final Four weekend ’94 when I hopped on a Continental Airlines flight from Pittsburgh to Houston. To think that until April 2 ’94, I hadn’t been farther west than Atlanta (believe it or not, Atlanta is technically farther west than Pittsburgh) or been in any other time zone seems far-fetched now that I’ve crisscrossed this country enough times to earn hundreds of thousands of frequent flyer miles. To think that for years I never felt I had a family to talk about at all or that what I did have wasn’t worth talking about. That all changed that weekend.

I was really on my way to New Orleans for the first time. A conference presentation proposal I put together with my unofficial advisor in the School of Education at Pitt had successfully made it through the difficult American Educational Research Association’s review process. So me, my professor, and two other School of Education grad students were headed to the Big Easy to take in the sights and the serious scholarship that would be discussed, ad nauseum, the first full week of April.

The only reasonable flight I could book was with Continental, flying me into Houston first, then a crop duster connection to Nawleans. Since I knew I had family in Houston, I managed to get something that is very hard to do in the post-9/11 age — an extended layover. Because my mother only had infrequent contact with her brothers, I had to do some pre-Google detective work. I went to Hillman Library and pull out old phone books to look up numbers for my uncles Paul, George, Hobart, Darryl and Robert.

It turned out that my Uncle Paul was no longer in Houston, that my uncles George, Hobart and Darryl constantly moved — their numbers weren’t always up to date — but my mother did have my Uncle Robert’s number. But him and his wife had fought over a telephone bill in ’89. And because my Uncle Robert refused to pay the bill, their phone service had been cut off for nearly five years. So I wrote my Uncle Robert about a month before to let him know I was coming. I also lucked out, finding a recent number for my Uncle George, which linked me to his new number. Between the letter and my first adult conversation with a Gill relative other than my mother or Uncle Sam, I hoped that someone would be at the airport in Houston to meet me.

It was a 6 am flight that my Carnegie Mellon colleague Marilyn Zoidis dutifully dropped me off for, picking me up around 4:30. It was still in the 40s, with the high that cloudy day 53 degrees. I barely went through security and boarded my flight at the barely two-year-old Pittsburgh International Airport when I just fell asleep. I was on my first flight to somewhere other than New York or Pittsburgh, and I slept through it as if I took this flight all of the time. I remember being more excited about meeting them than about the AERA annual meeting. Yet the only thing I thought of for two and a half hours was something in the middle of dreamland.

We landed in Houston around 9 am local time. I slept well on the flight, but I had only had about five hours total sleep before arriving in Bush country. I expected a dump of an airport, but the George H. W. Bush Intercontinental Airport (it wasn’t call that at the time I think) was as modern as Pittsburgh. I got down to baggage claim, and there they were. Uncle George and Uncle Darryl were there, grinning and smiling as if they knew me a mile away. “I knew it was you, with that Gill nose,” he said as he walked toward me and gave me a big hug.

We got in George’s car, but about five minutes in, I had to ask them to open up the windows. It was 78 degrees in Houston, and it was just after 10 am by the time I had taken off my Georgetown sweatshirt. We stopped by a gas station near downtown Houston first, to get gas and to get me something to eat and drink. Then they immediately went to the third ward to hang out with friends and play basketball. They only let me take three shots, and I missed all three, tired as I was. “We need real ballers out here,” my Uncle George said.

My uncles were good, but given the amount of time they spent on the court, they should’ve been. They both played basketball in high school in Bradley, Arkansas. Heck, all of the Gill boys played at least two sports growing up. My Uncle Sam played four — basketball, football, baseball, and track — and all of the others at least played basketball and football. George at thirty-two and Darryl at twenty-eight (neither of them like me calling them “Uncle,” with me twenty-four at the time) were still in pretty good shape, though Darryl complained about his midsection. They kept asking me, “Are you sure you’re a Gill?,” based on three shots I missed, including two that rimmed out.

Eventually I’d meet my Uncle Robert, his wife and sons, my Uncle Darryl’s girlfriend and eventual wife, and a few of Uncle George’s friends that weekend. Of all of the family meetings that took place, none was more meaningful than me sitting down to dinner that Saturday evening and Sunday afternoon with three of my uncles at one time. They grilled me with more questions than I’d get from my dissertation committee some five months later. “How big sis [my mother] doin’?” “Do any of the kids play sports?” “What’s it like livin’ in the big city?” Even though my mother had been on welfare for eleven years, and living in poverty for some thirteen — working or not — they still thought that we were doing better than they were living in the middle of Texas. I tried, but failed, to convince them that our poverty was real.

It was a weird conversation, seeing that it was happening in the dining and living rooms of my Uncle Robert’s ranch style house, a four-bedroom, two-bath home with a carport, backyard and decent front yard in suburban Houston. They owned four cars, and a leaky boat that needed some repairs. Pretty good for a man with a high school diploma and someone who was a shift supervisor for a local trucking company. Uncle Robert was the man, a six-five rail-thin man who looked almost like he could be his brother Sam’s twin instead of slightly younger brother at forty-three or forty-four years old. But Uncle Robert and the rest of them all assumed that since my mother hadn’t come running back to Texas or Arkansas for help that things were all right. They weren’t, as they’d learn a year later when the 616 fire left my mother and younger siblings homeless.

Beyond that, I learned a lot about the family. I confirmed some of the stories that my mother had told me over the years, including the one about my half-Irish, half Choctaw/Black great-great grandmother who was born in Indian Territory (now Oklahoma) in 1880. I also learned that my grandmother Beulah was originally from Tulsa, Oklahoma, that I really did have a great-grand aunt in Seattle, apparently New Edition lead singer Johnny Gill’s grandmother or great-grandmother, making all of us related.

I found out that someone on the Gill side besides me and my mother had made it to college, that my Uncle Paul used basketball to make it to the University of Houston, as part of Phi Slamma Jamma in the early ’80s with Clyde Drexler, among others. He left a year early to play in the NBA for the 14-68 Houston Rockets in the ’82-’83.  My Uncle Paul played 28 games that year, before his knee problems and relative lack of talent (he’d likely be a starter on one of today’s weaker teams) left him without a basketball career after that season. But he also pulled himself up, went to ITT Technical Institute to learn about using laser technologies and lighting for entertainment purposes, and broke into the world of entertainment as a freelance laser light and lighting technician. As I’d learn more about the following month when I visited my Uncle Paul in Atlanta, he had worked with Earth, Wind and Fire and New Edition on their tours in the late ’80s, and was living as if he were playing in the NBA.

I learned a lot that weekend, had a lot of fun with family, and learned more about my mother’s side of my family in two days than I had in my twenty-four years on planet Earth. That my uncles were and remained close was heartening, and that they managed to get decent and good-paying jobs was encouraging. It also gave me some sense of reassurance, if not pride, in the fact that they had put their lives together in Houston without any real guidance from family. Although they did follow my mother’s example by playing sports, getting their high school diplomas, and leaving Bradley, Arkansas and cotton country for a better future somewhere else. By the time I boarded my flight to New Orleans that Sunday evening, I felt like I knew enough to talk about my family, mother’s and father’s side, for the first time.

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