During the school semester, I try to read at least one book aside from the numerous assigned readings for my classes. This semester I’ve been working on Manning Marable’s biography of Malcolm X (Malcolm X: a Life of Reinvention). Listening to Ogbar speak on his book, Hip Hop Revolution, and subsequently examining hip hop, coincides brilliantly with Marable’s book and his critical examination of Malcolm X. The questions Ogbar raises about authenticity/”realness” and the ways in which hip hop artists adhere to “certain ideals—whether real or imagined” parallels the conflicting responses to the image of Malcom X by the white public and the African American community. In my opinion, images that reflect and/or attempt to define what it means to be Black in America (or, in this context, what it means to a Black male in America) must allow and incorporate many voices. Thus, as the “contested, competitive voices” of male rappers are using art as a medium for which they can construct or reconstruct images of Blackness (and, arguably, black masculinity), they are ultimately responding to and reflecting upon their contextual reality. Ogbar’s discussion on the cover of his book—the DJ Lord album cover—further explores these constructed images in hip hop and establishes their relation to Blackness and Black masculinity. Interestingly, Ogbar references an image of DJ Lord referencing an image of Malcolm X. In Lord’s image, both a reference to and interpretation of the iconic picture of X, he is holding a turn-table (instead of a rifle) and connecting his music and its purpose with, presumably, Black liberation and resistance. As X is holding a rifle for (physical) protection, Lord and other DJs, rappers, and hip hop artists are using their music (holding their turn-tables) for (psychological) protection against racial injustice.
From William Wells Brown to M-1, there is a rich tradition (some would argue an obligation) of using literature and music to not only speak-out against racial injustice but call the African American community to action. However, what is so fascinating to me (and, in my opinion, separates hip-hop and African American literature from other literary and musical genres) is the expectation for Black art to depict a communal/collective image of Blackness. In the context of hip hop, it is depicted via one’s authenticity or how one “keeps it real” (though different rappers have “different understandings of what ‘keeping it real’ means”). As Ogbar points out, the question surrounding Black identity and representation in Black art is not new. It was discussed by Black intellectuals and artists in 1926: how is the Black wo/man to be portrayed in Black art? Should Black art, literature, and music embody individualistic expression or a collective, group expression? Can it do both? In 2012, this question is quite relevant and reveals itself over and over again in public discourse on hip hop and its so-called “negative effects” on Black youth. For me, this is so problematic because it unmistakably simplifies notions of Blackness. During the Q&A, an audience member asks Ogbar, “How does one reconcile 50-Cent and Talib Kweli?” and Ogbar responds that hip hop allows both 50 Cent and Kweli to coexist within the same realm. One does not, and should not, have to have an “either-or” [false dilemma] mentality (read: such a question implies an over-simplified understanding of what it means to be Black in America).
Yet, the question comes up over and over again and it seems to only apply to Black art and artists. I am so uncomfortable when—particularly in the context of examining one’s artistic purpose, identity and expression— certain images (or notions of “real”) are expected/allowed to be the only representation or embodiment of Blackness. This “either-or” fallacy is not limited to [mis]representations of hip hop. It’s often applied when discussing Black film/theater and African American filmmakers (i.e. Spike Lee and Tyler Perry) and African American comedians (i.e. Steve Harvey and Dave Chappelle). One can (and should) critically examine and call into question certain characteristics of “ganster rap” or Tyler Perry’s Madea films because certain elements are extremely problematic. Yet, it’s overwhelmingly frustrating when people dismiss rappers like 50-Cent and Young Jeezy as “buffoons pandering to racial stereotypes” because they (50 and Jeezy) do not adhere to Dubois’s claim that “all art is propaganda and ever must be.” As well, it’s equally frustrating when the media and critics of hip hop, like Bill Cosby, only focus on “ganster” or “club” rap—caricatured as materialistic, violent, misogynistic, and homophobic—as a general representation of African American youth. Nothing annoys me more than arguments that harshly critique hip hop yet fail to recognize that prominent themes in hip hop are a direct reflection of [white] America’s obsession with materialism/consumerism, violence, misogyny, and homophobia.
Monday, April 30, 2012
What Have I Learned?
by Teneka Hudson
In reflection of this semester, I have learned many lessons that I truly believe will carry me far in the life and career ahead of me. I am a student that has been out of school for more than 20 years and decided to go back to school after being “stuck” in a position for many years. My employer is more concerned with the amount of education more so than experience. My AAAS experience has truly given me knowledge power. To learn in depth history about blacks, how they came to America and how they were treated as slaves gives me power to overcome obstacles that seem large but in fact are small. The history of the black race, I believe is even deeper than one semester of information. There is so much that is yet to be told and unfolded in order to help our society understand the “Why” factor about blacks.
There are a lot of black men that are locked up. They do not understand the impact that this has on the families that are missing a son, brother, dad or even granddad that has been taken away from their families to sit in jail every day and miss out on life’s precious moments. There was a story of a black male in jail here in Memphis. He was able to get cell phones, food and drugs. He was so proud of it, that he decided to record himself of video and publicize on Facebook for all to see that he was having a great time in jail. There is definitely something wrong with this picture. He made jail seem like a great place to be. When in fact, he has lost all the rights he had to be a man for his family and for our society. It deeply saddens me to think that he feels that he is in a good place in his life. What ever happened to black pride and strong heritage?
I feel that there should be some type of AAAS class offered to these men in jail. They need to know more about their history. They are lost souls that do not know their true purpose in life. Instead of watching TV, they should be allowed to watch some of the presentations that were listed under our contents section in ecourseware. They need to be informed. They need guidance and wisdom. They need to know that there is more to life that being told what to do all day everyday of their time served. Jail is a serious matter and it is no place to party and advertise for children to see. The video that was placed on Facebook, gives our young black men a sense of hopelessness. They are given misleading information in telling them that jail is a cool place to hang out and smoke dope. This is so far from the truth. How is it possible for these guys to have so much? Is this a way of training their minds to think that life is much easier when you’re in prison. I blame the authorities for allowing so much fun to occur behind bars. They are giving our black men exactly what they want. They are given false hope in telling them that, if you do something bad enough to go to jail then you can go to jail and have a great time. There is something definitely wrong with this picture. There should be some higher powers that need to step in and make some serious changes to our jail facilities.
The question was asked how we can get more people to take the AAAS class when there are so many black people that need this education. I feel that this class would definitely be a good start to making our black race a stronger race in terms of knowing a deeper clarity on the history of black Americans.
I have learned a lot in this class, and I plan to help anyone along the way that is looking for an insight on the blacks and whites that live in today’s society.
In reflection of this semester, I have learned many lessons that I truly believe will carry me far in the life and career ahead of me. I am a student that has been out of school for more than 20 years and decided to go back to school after being “stuck” in a position for many years. My employer is more concerned with the amount of education more so than experience. My AAAS experience has truly given me knowledge power. To learn in depth history about blacks, how they came to America and how they were treated as slaves gives me power to overcome obstacles that seem large but in fact are small. The history of the black race, I believe is even deeper than one semester of information. There is so much that is yet to be told and unfolded in order to help our society understand the “Why” factor about blacks.
There are a lot of black men that are locked up. They do not understand the impact that this has on the families that are missing a son, brother, dad or even granddad that has been taken away from their families to sit in jail every day and miss out on life’s precious moments. There was a story of a black male in jail here in Memphis. He was able to get cell phones, food and drugs. He was so proud of it, that he decided to record himself of video and publicize on Facebook for all to see that he was having a great time in jail. There is definitely something wrong with this picture. He made jail seem like a great place to be. When in fact, he has lost all the rights he had to be a man for his family and for our society. It deeply saddens me to think that he feels that he is in a good place in his life. What ever happened to black pride and strong heritage?
I feel that there should be some type of AAAS class offered to these men in jail. They need to know more about their history. They are lost souls that do not know their true purpose in life. Instead of watching TV, they should be allowed to watch some of the presentations that were listed under our contents section in ecourseware. They need to be informed. They need guidance and wisdom. They need to know that there is more to life that being told what to do all day everyday of their time served. Jail is a serious matter and it is no place to party and advertise for children to see. The video that was placed on Facebook, gives our young black men a sense of hopelessness. They are given misleading information in telling them that jail is a cool place to hang out and smoke dope. This is so far from the truth. How is it possible for these guys to have so much? Is this a way of training their minds to think that life is much easier when you’re in prison. I blame the authorities for allowing so much fun to occur behind bars. They are giving our black men exactly what they want. They are given false hope in telling them that, if you do something bad enough to go to jail then you can go to jail and have a great time. There is something definitely wrong with this picture. There should be some higher powers that need to step in and make some serious changes to our jail facilities.
The question was asked how we can get more people to take the AAAS class when there are so many black people that need this education. I feel that this class would definitely be a good start to making our black race a stronger race in terms of knowing a deeper clarity on the history of black Americans.
I have learned a lot in this class, and I plan to help anyone along the way that is looking for an insight on the blacks and whites that live in today’s society.
Tuesday, April 17, 2012
Words of Wis(e)dom: Thoughts on Tim Wise’s lecture
One of my favorite aspects of (Tim) Wise’s lecture is when he, like many before him, exposes the contradictions of white America’s “rugged-individualistic” psyche. He details how the United States government has “regularly and consistently intervened on behalf of white America to create wealth” through the Homestead Act in the 1860s and through two housing programs in the 1930s-60s (the Federal Housing Administration and Veterans Home programs). But, it’s interesting how language helps define what constitutes legitimate government intervention in the minds of white America. The way he highlights the role of race and language in constructing these particular images and postitive/negative associations is beyond fascinating (“welfare” versus “nation-building”)—language so subtle, yet profound and extremely effective. I have a great-aunt who periodically goes on rants about welfare and “laziness”; interestingly, she is on “government assistance” (she will quickly correct you: she is not welfare!!!) and completely separates herself and her economic and social situation from those “lazy people” on welfare. The power and effectiveness of race and political rhetoric and language is astounding.
Another brilliant point is Wise’s response to some people’s complaints concerning American slavery and its legacy on the present (“Slavery was a long time ago; get over it”). The most common reaction from [white] individuals, after discovering that I am an African and African American Studies major, is: “Why do you want to learn about their history?” And some ask with genuine sincerity, while others inquire with utter confusion. Yet, regardless of one’s intention when asking such a question, the implication is quite clear (and disturbing): African American history remains on the margins of the collective “American experience” narrative. Usually, the conversation then turns to the topic of slavery, and, without a doubt, the “When are they going to get over it?” comment manages to slip out. And, it’s such a strange, weird question. Tim Wise’s response to such rhetoric is so brilliant and not just because it humors me to imagine the look of outrage and horror on the faces of “Tea Partiers” and Conservative or (as Sarah Palin would say) “real” Americans if confronted with such a response.
Wise, then, accurately asserts that we, as a society, love the past “when it makes us feel good” (although I’m unsure how war and American militarism could make anyone feel “good”). But, yes, perhaps that is true—however, I don’t think it fully explains why some white Americans quickly brush off slavery and cling to notions of patriotism (i.e. vehemently celebrating the 4th of July holiday). Loosely using hooks’ “domination ideology” and theories helps me make sense of it: “Western culture perpetuates myths of domination.” When using and applying this idea to white Americans’ reverence towards the 4th of July holiday, it makes sense to me: it becomes a way for some white Americans to re-imagine themselves as powerful and dominating, and that they, too, share the glory of those who “fought for independence.” Of course, this notion is continuously and consistently perpetuated by American culture, such as the media, social and political institutions, and so on. The 4th of July reflects a collective experience and a collective “American” narrative for some white Americans. Yet, the same white Americans brush off the shared, collective experience of American slavery (a “peculiar institution” of white domination). American slavery is their (African Americans) history. But, I’m not satisfied with thinking that it is because white Americans feel “guilty” about slavery and therefore want to forget about it. That completely ignores the large numbers of white Americans who, consistently, vote against their interests by giving into racial paranoia and fears. That, to me, does not express guilt; on the contrary, it reveals an ever-present determination to maintain white supremacy and further guarantee its presence in American society.
Another brilliant point is Wise’s response to some people’s complaints concerning American slavery and its legacy on the present (“Slavery was a long time ago; get over it”). The most common reaction from [white] individuals, after discovering that I am an African and African American Studies major, is: “Why do you want to learn about their history?” And some ask with genuine sincerity, while others inquire with utter confusion. Yet, regardless of one’s intention when asking such a question, the implication is quite clear (and disturbing): African American history remains on the margins of the collective “American experience” narrative. Usually, the conversation then turns to the topic of slavery, and, without a doubt, the “When are they going to get over it?” comment manages to slip out. And, it’s such a strange, weird question. Tim Wise’s response to such rhetoric is so brilliant and not just because it humors me to imagine the look of outrage and horror on the faces of “Tea Partiers” and Conservative or (as Sarah Palin would say) “real” Americans if confronted with such a response.
Wise, then, accurately asserts that we, as a society, love the past “when it makes us feel good” (although I’m unsure how war and American militarism could make anyone feel “good”). But, yes, perhaps that is true—however, I don’t think it fully explains why some white Americans quickly brush off slavery and cling to notions of patriotism (i.e. vehemently celebrating the 4th of July holiday). Loosely using hooks’ “domination ideology” and theories helps me make sense of it: “Western culture perpetuates myths of domination.” When using and applying this idea to white Americans’ reverence towards the 4th of July holiday, it makes sense to me: it becomes a way for some white Americans to re-imagine themselves as powerful and dominating, and that they, too, share the glory of those who “fought for independence.” Of course, this notion is continuously and consistently perpetuated by American culture, such as the media, social and political institutions, and so on. The 4th of July reflects a collective experience and a collective “American” narrative for some white Americans. Yet, the same white Americans brush off the shared, collective experience of American slavery (a “peculiar institution” of white domination). American slavery is their (African Americans) history. But, I’m not satisfied with thinking that it is because white Americans feel “guilty” about slavery and therefore want to forget about it. That completely ignores the large numbers of white Americans who, consistently, vote against their interests by giving into racial paranoia and fears. That, to me, does not express guilt; on the contrary, it reveals an ever-present determination to maintain white supremacy and further guarantee its presence in American society.
Racism Hides in Plain Sight
By: Kahmeya Lewis
Many black Americans believe racism is basically non-existent because it has never directly happened to them. Because of laws and fear of prosecution, racism has gone into the shadows and underground. Racism waits in the darkness as an unsuspecting black Americans crosses its path and pounces. I believe many black Americans have basically dropped the ball, we have become complacent and lazy about civil rights.
Black Americans basic rights are no longer discriminated against, when you eat where you like without opposition, live where you can afford, and racially date or marry whoever we choose. We have become a culture of individualist; no one ever believes they will be discriminated against until it happens to them directly. As we watch the news and see a young black male shot and killed over his race, we don’t believe it will happen to us, we believe somehow this was an isolated incident. I myself have also been guilty of this. I knew racism existed but for some reason I didn’t think it existed where I lived. I was brought up in a basically white neighborhood and went to a predominantly white school; everyone was open and friendly to everyone. In my naïve mind I believed those people that were discriminated against lived in the wrong place, but my outlook changed at 17.
In high school I played volleyball, most of my teammates were white; I was one of the two blacks on the team. We travelled to Parma to play against them at their school; we were promptly kicking their butts and high fiving each time they were unable to return a play. During the moment of triumph and complete domination over their team, I heard something in my left ear that I couldn’t believe was true. I heard, “Nigger Lovers”…..”Niggers”
In disbelief I turned toward the sound of the voices of hate, in an instant before seeing who was saying such ugliness I believed it must be kids. To my surprise it wasn’t kids at all, it was adults. I was shocked and confused, my eyes zeroed in on an old lady that look like someone’s sweet old grandmother who would be in the kitchen making pies, shouting “NIGGERS” Her face was angry and distorted with hate, I felt ashamed and sad for her. I looked across the net to the home team; they seemed to be in shock also. At the time there were no blacks in this school and everyone knew Parma did not want blacks there. But I never imagined people had such hate in them and over what? Because my skin is darker and that means I’m not good enough? I remember riding the bus back to school and everyone was in silence, it wasn’t the usually laughing and joking. Once we arrived at school my mother was waiting for me in the car, once I got in I told her what had happened. My mother told me, “The word nigger means an ignorant person, so clearly they were the niggers not you” It was that day I think I was introduced to the real world, the difference made strictly on race, and the anger and hatred that existed.
Many black Americans believe racism is basically non-existent because it has never directly happened to them. Because of laws and fear of prosecution, racism has gone into the shadows and underground. Racism waits in the darkness as an unsuspecting black Americans crosses its path and pounces. I believe many black Americans have basically dropped the ball, we have become complacent and lazy about civil rights.
Black Americans basic rights are no longer discriminated against, when you eat where you like without opposition, live where you can afford, and racially date or marry whoever we choose. We have become a culture of individualist; no one ever believes they will be discriminated against until it happens to them directly. As we watch the news and see a young black male shot and killed over his race, we don’t believe it will happen to us, we believe somehow this was an isolated incident. I myself have also been guilty of this. I knew racism existed but for some reason I didn’t think it existed where I lived. I was brought up in a basically white neighborhood and went to a predominantly white school; everyone was open and friendly to everyone. In my naïve mind I believed those people that were discriminated against lived in the wrong place, but my outlook changed at 17.
In high school I played volleyball, most of my teammates were white; I was one of the two blacks on the team. We travelled to Parma to play against them at their school; we were promptly kicking their butts and high fiving each time they were unable to return a play. During the moment of triumph and complete domination over their team, I heard something in my left ear that I couldn’t believe was true. I heard, “Nigger Lovers”…..”Niggers”
In disbelief I turned toward the sound of the voices of hate, in an instant before seeing who was saying such ugliness I believed it must be kids. To my surprise it wasn’t kids at all, it was adults. I was shocked and confused, my eyes zeroed in on an old lady that look like someone’s sweet old grandmother who would be in the kitchen making pies, shouting “NIGGERS” Her face was angry and distorted with hate, I felt ashamed and sad for her. I looked across the net to the home team; they seemed to be in shock also. At the time there were no blacks in this school and everyone knew Parma did not want blacks there. But I never imagined people had such hate in them and over what? Because my skin is darker and that means I’m not good enough? I remember riding the bus back to school and everyone was in silence, it wasn’t the usually laughing and joking. Once we arrived at school my mother was waiting for me in the car, once I got in I told her what had happened. My mother told me, “The word nigger means an ignorant person, so clearly they were the niggers not you” It was that day I think I was introduced to the real world, the difference made strictly on race, and the anger and hatred that existed.
Tuesday, March 27, 2012
Slavery, Whippings, and the African American Experience
By Tinisia Branch
A couple of years ago I took my daughter, who is now thirteen, to hear Alvin Poussaint speak at Hutchinson, a private school here in Memphis. The lecture series was called “Facing History and Ourselves”. I was reminded of his lecture when I completed the assignments for Module 3. During his lecture he spoke of the affect that slavery has on African American families today. I found this subject rather mind boggling because slavery happened such a long time ago. It was over and we had to move on as a people. In my mind all I could hear was another version of the phrase “Blame it on the man”. Of course what was done to us during slavery was apprehensible and even unforgivable, but we had to keep our heads in the game. However, I really wanted to hear what Dr. Poussaint had to say.
As I sat there, the beginning of his lecture sounded very familiar. He spoke of slaves meeting, falling in love, marrying, starting families and then being separated. These families were separated and sold off to other plantation owners. Dr. Poussaint also spoke of slaves who were rebellious or tried to escape. These slaves were whipped until the skin on their backs were torn and left with horrible scars. I knew these stories and I was eager to see how Dr.Poussaint was going to tie them into his lecture. He then asked the audience if anyone was ever whipped by their parents or whipped their own children. Dr. Poussaint had my attention.
Of course, I raised my hand, because I had gotten whippings and in turn whipped my children. Yes, I said it, whippings. Good old switch whippings. I got them and turned out to be alright. So I figured my kids would get the same and should be alright also. However, when Dr. Poussaint began to show the similarities between slaves getting whipped and African American children getting whipped I shivered. What I thought was a proper form of punishment quickly turned into a cruel form of punishment. At that moment I began to rethink my childhood and my own children. Did I really suffer from those whippings? Was my mom, the one I will do anything for, wrong? As Dr. Poussaint continued to speak I listened with all ears.
I came to the conclusion that my mom did what she thought was best, and I would do the same. At that point I decided I would continue to whip my children, but it would be my very last resort. I based this decision on what I felt deep inside my heart. My brother is okay and I am okay. Neither of us has ever gotten into trouble, have great work ethic, and we understand the word respect. I felt good about my decision then and I still do today. Dr. Poussaint then touched on the connection between families being separated during slavery and present day single parent homes.
I was so intrigued with this connection. I even came up with my own comparison using modern day terms. During the time of slavery black men were forced to become “baby daddies”. They were not given the choice to stay. If the plantation owner sold them, they had to leave their families. Many of them would go to other plantations and start other families. I don’t believe they started them because they didn’t want or love their previous families. They started these new families because they didn’t expect to see their previous families again. Now let’s jump to 2012. John Doe has five children by five different women and was never married to either woman. Previously, I would have said John Doe was trifling and just plain old nasty. Once Dr. Poussaint finished speaking, I began to rethink my position on this matter. Was “baby daddy” syndrome created during slavery? Could it really be possible that “baby daddy” syndrome was passed on to black men from generation to generation?
There is no way I could really answer these questions. I do know that this all sounded so very surreal, yet the connection could not be ignored. At the time, I had no idea how to handle this new found information. For some reason, I couldn’t process it the way I could process theories in Sociology. Theories in Sociology are very concise. This scientist believes this or that and his or her theory represents what he or she believes. Therefore, you end up with several different theories because everyone has a different opinion. The problem has been none of the theories I have learned could explain the information in Dr. Poussaint’s lecture. Then along came AAAS to the rescue.
I’m not saying that AAAS has miraculously answered all my questions, but it has definitely directed me towards the light. I look at all things African American in a different light. Instead of jumping on the “we shouldn’t do that” bandwagon, I ask why do we that. I realized that Jewish Americans held onto their culture and when we tried to hold on to ours, they stripped it away from us. We were forced to assimilate and lost the majority of our history. We were forced to do things that we would have never done in our original lands. AAAS taught me some very valuable information. However, I am still wondering if there is a theory out there that describes the connection between the slave experience and the current state of African Americans.
A couple of years ago I took my daughter, who is now thirteen, to hear Alvin Poussaint speak at Hutchinson, a private school here in Memphis. The lecture series was called “Facing History and Ourselves”. I was reminded of his lecture when I completed the assignments for Module 3. During his lecture he spoke of the affect that slavery has on African American families today. I found this subject rather mind boggling because slavery happened such a long time ago. It was over and we had to move on as a people. In my mind all I could hear was another version of the phrase “Blame it on the man”. Of course what was done to us during slavery was apprehensible and even unforgivable, but we had to keep our heads in the game. However, I really wanted to hear what Dr. Poussaint had to say.
As I sat there, the beginning of his lecture sounded very familiar. He spoke of slaves meeting, falling in love, marrying, starting families and then being separated. These families were separated and sold off to other plantation owners. Dr. Poussaint also spoke of slaves who were rebellious or tried to escape. These slaves were whipped until the skin on their backs were torn and left with horrible scars. I knew these stories and I was eager to see how Dr.Poussaint was going to tie them into his lecture. He then asked the audience if anyone was ever whipped by their parents or whipped their own children. Dr. Poussaint had my attention.
Of course, I raised my hand, because I had gotten whippings and in turn whipped my children. Yes, I said it, whippings. Good old switch whippings. I got them and turned out to be alright. So I figured my kids would get the same and should be alright also. However, when Dr. Poussaint began to show the similarities between slaves getting whipped and African American children getting whipped I shivered. What I thought was a proper form of punishment quickly turned into a cruel form of punishment. At that moment I began to rethink my childhood and my own children. Did I really suffer from those whippings? Was my mom, the one I will do anything for, wrong? As Dr. Poussaint continued to speak I listened with all ears.
I came to the conclusion that my mom did what she thought was best, and I would do the same. At that point I decided I would continue to whip my children, but it would be my very last resort. I based this decision on what I felt deep inside my heart. My brother is okay and I am okay. Neither of us has ever gotten into trouble, have great work ethic, and we understand the word respect. I felt good about my decision then and I still do today. Dr. Poussaint then touched on the connection between families being separated during slavery and present day single parent homes.
I was so intrigued with this connection. I even came up with my own comparison using modern day terms. During the time of slavery black men were forced to become “baby daddies”. They were not given the choice to stay. If the plantation owner sold them, they had to leave their families. Many of them would go to other plantations and start other families. I don’t believe they started them because they didn’t want or love their previous families. They started these new families because they didn’t expect to see their previous families again. Now let’s jump to 2012. John Doe has five children by five different women and was never married to either woman. Previously, I would have said John Doe was trifling and just plain old nasty. Once Dr. Poussaint finished speaking, I began to rethink my position on this matter. Was “baby daddy” syndrome created during slavery? Could it really be possible that “baby daddy” syndrome was passed on to black men from generation to generation?
There is no way I could really answer these questions. I do know that this all sounded so very surreal, yet the connection could not be ignored. At the time, I had no idea how to handle this new found information. For some reason, I couldn’t process it the way I could process theories in Sociology. Theories in Sociology are very concise. This scientist believes this or that and his or her theory represents what he or she believes. Therefore, you end up with several different theories because everyone has a different opinion. The problem has been none of the theories I have learned could explain the information in Dr. Poussaint’s lecture. Then along came AAAS to the rescue.
I’m not saying that AAAS has miraculously answered all my questions, but it has definitely directed me towards the light. I look at all things African American in a different light. Instead of jumping on the “we shouldn’t do that” bandwagon, I ask why do we that. I realized that Jewish Americans held onto their culture and when we tried to hold on to ours, they stripped it away from us. We were forced to assimilate and lost the majority of our history. We were forced to do things that we would have never done in our original lands. AAAS taught me some very valuable information. However, I am still wondering if there is a theory out there that describes the connection between the slave experience and the current state of African Americans.
Black Women in Society
By: Teneka Hudson
As a black woman in today’s society, I would say that I agree with some aspects of womanism and feminism. There are also many aspects that I disagree with in regard to the topic.
In consideration to how a black woman was treated during slavery in this country, I think about how she was used to make our country so powerful. She was used as a maid/nanny, farmer and the white man’s recreation. As a maid/nanny, she cleaned, cooked and raised her master’s children. She even raised her own children which came secondary to the chores set by her master. She worked in the cotton and rice fields on hot summer days. Even though she was overworked, she still maintained the black beauty that attracted both black and white men. I once owned a shirt that said “When God created the black women, he was just showing off.” I would have to agree with that statement because no matter how bad the condition, the black women maintained her beauty, culture and pride that would empower many generations thereafter.
It deeply saddens me to see black women in today’s society that exploit themselves in the public with no consideration to black history. I sometimes wonder do they know or do they just don’t care. I work in a public place where black women come in the office with hair rollers, hair bonnets for sleeping, sleeping clothes, head scarfs and poor hygiene. They dress inappropriately revealing all of the assets that make them so beautiful. They leave nothing to a man’s imagination. They hunt men when they are not designed to hunt. They talk about why it is so hard to find a good man. They have children by different men and then then they rely on the court system to make the black men pay for their loss of respect for themselves. The court system is a new and improved form of a master. If a woman would follow the rules set by the creator and get married before sex or at least childbearing, I feel that their chances of a healthy fatherhood would last longer and give children the black father experience they deserve. Black women are very powerful creatures, but they misuse it and underutilize their god given power in today’s society. It is clear to me that the slave masters recognized the power of black women many years ago. They used their power to accomplish all of the great things that made them rich that they were not capable of accomplishing on their own.
It is true that there are a lot of educated black women that have attended college and obtained successful careers. I have a high respect for them. I have worked with a lot of educated black and white women. It is my belief that sometimes a black woman in a leadership role can be her own demise, if her insecurities out way the leadership role. I believe that this situation is due to the fact that they have forgotten their heritage or feel that they don’t owe anyone for their hard work and accomplishments. My belief is that a woman especially a black woman in leadership should always assist in helping another black woman reach her full potential. Most races empower within the race but the black race is weak in this area. I wonder what would happen if the black race would do more to empower within.
Womanism VS feminism is really very similar in that women deserve equal rights. They work hard to accomplish the same success as men. In my opinion, there are boundaries that women should not overstep. I feel that in order to know those boundaries, a woman must seek the knowledge of the Holy Bible and know that their purpose in life was set a long time ago by our creature, Lord, God Almighty.
As a black woman in today’s society, I would say that I agree with some aspects of womanism and feminism. There are also many aspects that I disagree with in regard to the topic.
In consideration to how a black woman was treated during slavery in this country, I think about how she was used to make our country so powerful. She was used as a maid/nanny, farmer and the white man’s recreation. As a maid/nanny, she cleaned, cooked and raised her master’s children. She even raised her own children which came secondary to the chores set by her master. She worked in the cotton and rice fields on hot summer days. Even though she was overworked, she still maintained the black beauty that attracted both black and white men. I once owned a shirt that said “When God created the black women, he was just showing off.” I would have to agree with that statement because no matter how bad the condition, the black women maintained her beauty, culture and pride that would empower many generations thereafter.
It deeply saddens me to see black women in today’s society that exploit themselves in the public with no consideration to black history. I sometimes wonder do they know or do they just don’t care. I work in a public place where black women come in the office with hair rollers, hair bonnets for sleeping, sleeping clothes, head scarfs and poor hygiene. They dress inappropriately revealing all of the assets that make them so beautiful. They leave nothing to a man’s imagination. They hunt men when they are not designed to hunt. They talk about why it is so hard to find a good man. They have children by different men and then then they rely on the court system to make the black men pay for their loss of respect for themselves. The court system is a new and improved form of a master. If a woman would follow the rules set by the creator and get married before sex or at least childbearing, I feel that their chances of a healthy fatherhood would last longer and give children the black father experience they deserve. Black women are very powerful creatures, but they misuse it and underutilize their god given power in today’s society. It is clear to me that the slave masters recognized the power of black women many years ago. They used their power to accomplish all of the great things that made them rich that they were not capable of accomplishing on their own.
It is true that there are a lot of educated black women that have attended college and obtained successful careers. I have a high respect for them. I have worked with a lot of educated black and white women. It is my belief that sometimes a black woman in a leadership role can be her own demise, if her insecurities out way the leadership role. I believe that this situation is due to the fact that they have forgotten their heritage or feel that they don’t owe anyone for their hard work and accomplishments. My belief is that a woman especially a black woman in leadership should always assist in helping another black woman reach her full potential. Most races empower within the race but the black race is weak in this area. I wonder what would happen if the black race would do more to empower within.
Womanism VS feminism is really very similar in that women deserve equal rights. They work hard to accomplish the same success as men. In my opinion, there are boundaries that women should not overstep. I feel that in order to know those boundaries, a woman must seek the knowledge of the Holy Bible and know that their purpose in life was set a long time ago by our creature, Lord, God Almighty.
Should I be fighting for the freedom of my race or the freedom of my gender?
by Terina White
I understand the need for a black feminist movement. I will admit I still don’t fully get the terms womanist or womanism. The definitions, scope, goals and ethics are all ambiguous and have changed meaning over the years, but I believe I get the nature of their goals. I don’t really have an opposition to black feminist or womanist. I look at it as it is; That there are several different areas of black life that possibly need to be taken apart and examined at a deeper level by those compassionate enough to dedicate themselves to that area. I think about people who work to advance adult Black men’s literacy, or work to decrease homelessness in the black community. I think these things are similar to women seeing a need within the black community and working to fix it. Therefore, it is a necessary group. My own personal passion just doesn’t lie in the feminist movement. My passion lies in dealing with the larger struggle. My fear with black feminist though is that they often seem to look at themselves as separate from black men and I think this is a dangerous way of thinking. We don’t ever need to look at ourselves as separate. We need to see ourselves as a community who needs to strengthen itself by strengthening EVERYONE in the community, not just the men and not just the women.
Another thing I thought I would comment on from the lecture by Sonia Gipson Rankin is how she comments on how feminism is sometimes inaccurately seen as male bashing. I personally see this behavior amongst black feminist all over the internet. I don’t like it and it is one aspect of black feminism that I don’t agree with. I don’t like it when black men bash black women, and I don’t like it when black women do it either. So, my only suspicion with black feminism is just in making sure it doesn’t do more damage than it does good. I recently read a book called Disintegration by Eugene Robinson and after reading it I fully understand that any further breakdown of our "racial solidarity" would ensure that we never rise from our current state.
I understand the need for a black feminist movement. I will admit I still don’t fully get the terms womanist or womanism. The definitions, scope, goals and ethics are all ambiguous and have changed meaning over the years, but I believe I get the nature of their goals. I don’t really have an opposition to black feminist or womanist. I look at it as it is; That there are several different areas of black life that possibly need to be taken apart and examined at a deeper level by those compassionate enough to dedicate themselves to that area. I think about people who work to advance adult Black men’s literacy, or work to decrease homelessness in the black community. I think these things are similar to women seeing a need within the black community and working to fix it. Therefore, it is a necessary group. My own personal passion just doesn’t lie in the feminist movement. My passion lies in dealing with the larger struggle. My fear with black feminist though is that they often seem to look at themselves as separate from black men and I think this is a dangerous way of thinking. We don’t ever need to look at ourselves as separate. We need to see ourselves as a community who needs to strengthen itself by strengthening EVERYONE in the community, not just the men and not just the women.
Another thing I thought I would comment on from the lecture by Sonia Gipson Rankin is how she comments on how feminism is sometimes inaccurately seen as male bashing. I personally see this behavior amongst black feminist all over the internet. I don’t like it and it is one aspect of black feminism that I don’t agree with. I don’t like it when black men bash black women, and I don’t like it when black women do it either. So, my only suspicion with black feminism is just in making sure it doesn’t do more damage than it does good. I recently read a book called Disintegration by Eugene Robinson and after reading it I fully understand that any further breakdown of our "racial solidarity" would ensure that we never rise from our current state.
Slavery and the Black Feminism Movement
by Aniysha Tate
This lecture series went in depth about the beginning of the Atlantic Slave trade as well as hit on the Black Feminism movement of the 1970’s. I thought it was interesting to cover both topics within the same series because the histories of both of these events are prevalent to our society today. I believe with the issue of the slave trade and giving birth to the racism that still exists in our modern society as well as the gender conflict between the modern black man and black woman have yet been swept under the rug of mainstream America. Although we know these problems are alive and well, there is little dialogue being taken, especially in the African American community to discuss and work towards resolutions of these problems. I had the pleasure of taking a class from the prestigious Dr. Reginald Martin and with our final research papers we could expound on any issue in Black America after the Harlem Renaissance. My topic was on the emergence of black feminism writing during BAM and its impact on the modern black woman writer. To go back and read and research writers like Paule Marshall, Alice Walker, Nikki Giovanni, and Toni Cade Bambara and how they were struggling not to only find equality in the collective society, but to find equality and respect with their male counterparts. I focused more on the anthology The Black Woman and how it was groundbreaking in offering black women a vessel that displayed their angst with not just the world, but also with the black man. Black women would more that often receive the "blacklash" of the anger and resentment the black man would have towards society’s constant debasement of their manhood. I feel like this subjected has been placed on the backburner because of the state of the black community today. Some don’t feel that this is a serious enough of a topic that needs the attention of the community but it does and should not be dismissed.
The issue of racism is unfortunately equally shared within the black community. As a youth, I found it confusing to grasp that I was different from my white peers. We went to the same schools, had the same interests, ate the same foods, but some how and in some strange way, they were different. As I grew older, I came across those few and far between episodes where people would place stereotypes on me because I dressed a certain way, had certain interests, talked a certain way and I would be subjected to ignorance just because they were uncomfortable with my color. Unfortunately in some cases it was from other blacks who felt that because of my skin tone I thought I was better than them. From white people, I got the dirty looks that I had tainted their gene pool because I was so light and I was nothing more than wannabe trash. What I would love to have happen for future generations is to reconvene this dialogue because in the current state I can see them confused, misguided, and misinformed about the issues of the world. They are looking to us as examples and frankly at this moment, this country; this world is in complete disarray.
This lecture series went in depth about the beginning of the Atlantic Slave trade as well as hit on the Black Feminism movement of the 1970’s. I thought it was interesting to cover both topics within the same series because the histories of both of these events are prevalent to our society today. I believe with the issue of the slave trade and giving birth to the racism that still exists in our modern society as well as the gender conflict between the modern black man and black woman have yet been swept under the rug of mainstream America. Although we know these problems are alive and well, there is little dialogue being taken, especially in the African American community to discuss and work towards resolutions of these problems. I had the pleasure of taking a class from the prestigious Dr. Reginald Martin and with our final research papers we could expound on any issue in Black America after the Harlem Renaissance. My topic was on the emergence of black feminism writing during BAM and its impact on the modern black woman writer. To go back and read and research writers like Paule Marshall, Alice Walker, Nikki Giovanni, and Toni Cade Bambara and how they were struggling not to only find equality in the collective society, but to find equality and respect with their male counterparts. I focused more on the anthology The Black Woman and how it was groundbreaking in offering black women a vessel that displayed their angst with not just the world, but also with the black man. Black women would more that often receive the "blacklash" of the anger and resentment the black man would have towards society’s constant debasement of their manhood. I feel like this subjected has been placed on the backburner because of the state of the black community today. Some don’t feel that this is a serious enough of a topic that needs the attention of the community but it does and should not be dismissed.
The issue of racism is unfortunately equally shared within the black community. As a youth, I found it confusing to grasp that I was different from my white peers. We went to the same schools, had the same interests, ate the same foods, but some how and in some strange way, they were different. As I grew older, I came across those few and far between episodes where people would place stereotypes on me because I dressed a certain way, had certain interests, talked a certain way and I would be subjected to ignorance just because they were uncomfortable with my color. Unfortunately in some cases it was from other blacks who felt that because of my skin tone I thought I was better than them. From white people, I got the dirty looks that I had tainted their gene pool because I was so light and I was nothing more than wannabe trash. What I would love to have happen for future generations is to reconvene this dialogue because in the current state I can see them confused, misguided, and misinformed about the issues of the world. They are looking to us as examples and frankly at this moment, this country; this world is in complete disarray.
Reflecting on Our Class
by Regis Reeves
I first think that this assignment is exciting and full of life. As we are moving through the course and the foundation has been laid, I feel we are getting to the meat of the course. For me that is looking at the dynamics of the African American person, the woman, the man and the family. I enjoyed the review of Slavery and its impact on America. One aspect that I have had a lot of thought about recently is the “40 acres and mule.” We are seeing so many African-Americans affected by the foreclosure crisis. But there are not just middle-class African Americans being affected; we also see the wealthy as well. Rapper and movie star Eve, Michael Jordon, Terrell Owens and so many more are selling off their homes. The idea of owning land/property had been passed down to black families since the emancipation. Most of us who grew up in poverty or poor were told the most solid financial thing we could do was to buy our home. But after slavery, owning your own land meant farming. It meant that the property you owned would produce an income. But today, owning a home is a direct expense. It is not producing income. Equity is not income and we finding that out the hard way now. We really have to look at how we approach whether buying a house is what we need to do, but many of us have over extended ourselves because of the “40 acres and a mule” ideal. We thought that owning a house/property in and of itself would create some kind of economic stability for ourselves.
Moving on, Anderson and Stewart have a great breakdown of the vast dynamics of the African American in the United States. I just enjoyed how they laid out the journey from post slavery to present. I can see that it has been a slippery slope of establishing who African Americans are in society because on every hand, White America has had their hand or voice in the discussion.
From religion to the family, white influence has influenced who we are or how we are viewed/perceived. It is no wonder of surprise that the establishment of Black Studies has been such an up and down journey. I just believe if we as African Americans were left to tell our own story without white filters, the understanding for all people including African Americans would become crystal clear. Every race on this planet has been able to tell their own story, accept the African American and maybe the Native American who were all but wiped out.
Noliwe Rooks continues to show the Ford involvement, the confusion and sometimes manipulation of Black Studies by white influences through the 60’s. I can see that establishing the purpose of Black Studies was in a “nutshell,” a mess throughout the 60’s. However the chaos in my opinion was neither because of incompetence nor the white man. I feel it was because how fast the African American was changing in our society through the sixties. From voting rights to becoming elected officials, sports icons, mainstream entertainers and educators, the black man was changing fast. We were entering middle-class and being to be accepted in white schools and colleges. Because of this we as a people no longer had one way of seeing ourselves and one way of seeing white America. While we were changing, people like the Ford Foundation were struggling to keep up and understand as well. So when I say it was a “mess”, I say it with no blame or finger pointing. It was all new ground being plotted out and the make-up of that ground was changing faster than we could keep up with it. Included in all of that was the rise of the Black Woman. As stated in the clip “Black Women and the Women Rights Movement, the black woman was beginning to assert herself with white woman as they began to take their rightful place in the community. As I look on so much information today, I cannot help but wish that some of those who opposed each other could have seen what we see today as we look back. There was really no one to blame or be against. Everyone was working from their own place of sincerity and authenticity. Although we could not always see it, we were working together and for the same cause. Sadly we face this today as well, black leaders against black leaders and never stopping to realize how huge “blackness” is and that it cannot be approach from one single perspective.
I first think that this assignment is exciting and full of life. As we are moving through the course and the foundation has been laid, I feel we are getting to the meat of the course. For me that is looking at the dynamics of the African American person, the woman, the man and the family. I enjoyed the review of Slavery and its impact on America. One aspect that I have had a lot of thought about recently is the “40 acres and mule.” We are seeing so many African-Americans affected by the foreclosure crisis. But there are not just middle-class African Americans being affected; we also see the wealthy as well. Rapper and movie star Eve, Michael Jordon, Terrell Owens and so many more are selling off their homes. The idea of owning land/property had been passed down to black families since the emancipation. Most of us who grew up in poverty or poor were told the most solid financial thing we could do was to buy our home. But after slavery, owning your own land meant farming. It meant that the property you owned would produce an income. But today, owning a home is a direct expense. It is not producing income. Equity is not income and we finding that out the hard way now. We really have to look at how we approach whether buying a house is what we need to do, but many of us have over extended ourselves because of the “40 acres and a mule” ideal. We thought that owning a house/property in and of itself would create some kind of economic stability for ourselves.
Moving on, Anderson and Stewart have a great breakdown of the vast dynamics of the African American in the United States. I just enjoyed how they laid out the journey from post slavery to present. I can see that it has been a slippery slope of establishing who African Americans are in society because on every hand, White America has had their hand or voice in the discussion.
From religion to the family, white influence has influenced who we are or how we are viewed/perceived. It is no wonder of surprise that the establishment of Black Studies has been such an up and down journey. I just believe if we as African Americans were left to tell our own story without white filters, the understanding for all people including African Americans would become crystal clear. Every race on this planet has been able to tell their own story, accept the African American and maybe the Native American who were all but wiped out.
Noliwe Rooks continues to show the Ford involvement, the confusion and sometimes manipulation of Black Studies by white influences through the 60’s. I can see that establishing the purpose of Black Studies was in a “nutshell,” a mess throughout the 60’s. However the chaos in my opinion was neither because of incompetence nor the white man. I feel it was because how fast the African American was changing in our society through the sixties. From voting rights to becoming elected officials, sports icons, mainstream entertainers and educators, the black man was changing fast. We were entering middle-class and being to be accepted in white schools and colleges. Because of this we as a people no longer had one way of seeing ourselves and one way of seeing white America. While we were changing, people like the Ford Foundation were struggling to keep up and understand as well. So when I say it was a “mess”, I say it with no blame or finger pointing. It was all new ground being plotted out and the make-up of that ground was changing faster than we could keep up with it. Included in all of that was the rise of the Black Woman. As stated in the clip “Black Women and the Women Rights Movement, the black woman was beginning to assert herself with white woman as they began to take their rightful place in the community. As I look on so much information today, I cannot help but wish that some of those who opposed each other could have seen what we see today as we look back. There was really no one to blame or be against. Everyone was working from their own place of sincerity and authenticity. Although we could not always see it, we were working together and for the same cause. Sadly we face this today as well, black leaders against black leaders and never stopping to realize how huge “blackness” is and that it cannot be approach from one single perspective.
What I learned about African Americans
by Kahmeya Lewis
I was born during the height of the civil rights movement in 1964, I don’t remember much about it probably because as a small child you don’t understand the importance of many events. Both my parents were from the south and desired a better life so they decided to move north to Ohio. They lived with family members until they made enough money to get their own place. Their first house was in the ghetto, I don’t recall that neighborhood because I was only a baby at the time. My father worked two jobs and my mother worked two jobs also, they strive to give their children a better life and a nice neighborhood. Eventually they saved enough money to buy a house in the suburbs. It was basically an all white neighborhood, growing up there I found myself the only black kid in the group quite a bit.
In elementary I did learn about history but nothing about African Americans or the cultural history, it was more focused on George Washington, the revolutionary war fought for freedom from Britain, and learning all the presidents’ names. During that time I learned more from my mother, she loved to tell stories and talk about current events. She was the one that told me about the march on Washington in the 60’s, Emmet Till being killed because he whistled at a white woman, and about segregation of buses, trains, etc. She told a story about her brother who fought in the Korean War side by side with white soldiers and when the war was over my uncle riding the train to come home with his fellow soldiers and friends that once the train moved into the south train officials attempted to move all the black soldiers to the back cars. In junior high I learned more about global and white history and bit about Martin Luther King, but it was so brief I truly did not understand what it was all about. When I was young my parents bought some books, it was a set all about black history.
From those books I learned about the real discrimination African Americans endured, it showed a diagram of the plans to transport slaves on a slave ship, all lined up side by side laying down, it was the first I saw images of black people hanging from trees dead, and people being killed because they entered a University. I learned so much from those books they were called Ebony History of Black America, my parents bought the whole set, all I can say is they were amazing books with beautiful and sometimes shocking pictures. In high school the focus was again on white history and global history, there was a chapter on slavery and the civil rights movement of the 60’s that was about it. It wasn’t until I went to college in the 1985 I took a black studies class I learned in detail about African American history. I found this class interesting and it was a class I never skipped, it had my full attention. I learned less in school about African Americans; my parents are the ones who taught me the most. I don’t think my parents had this deep seeded need to make sure we understood our culture, but it seemed more about sharing information and experiences.
I was born during the height of the civil rights movement in 1964, I don’t remember much about it probably because as a small child you don’t understand the importance of many events. Both my parents were from the south and desired a better life so they decided to move north to Ohio. They lived with family members until they made enough money to get their own place. Their first house was in the ghetto, I don’t recall that neighborhood because I was only a baby at the time. My father worked two jobs and my mother worked two jobs also, they strive to give their children a better life and a nice neighborhood. Eventually they saved enough money to buy a house in the suburbs. It was basically an all white neighborhood, growing up there I found myself the only black kid in the group quite a bit.
In elementary I did learn about history but nothing about African Americans or the cultural history, it was more focused on George Washington, the revolutionary war fought for freedom from Britain, and learning all the presidents’ names. During that time I learned more from my mother, she loved to tell stories and talk about current events. She was the one that told me about the march on Washington in the 60’s, Emmet Till being killed because he whistled at a white woman, and about segregation of buses, trains, etc. She told a story about her brother who fought in the Korean War side by side with white soldiers and when the war was over my uncle riding the train to come home with his fellow soldiers and friends that once the train moved into the south train officials attempted to move all the black soldiers to the back cars. In junior high I learned more about global and white history and bit about Martin Luther King, but it was so brief I truly did not understand what it was all about. When I was young my parents bought some books, it was a set all about black history.
From those books I learned about the real discrimination African Americans endured, it showed a diagram of the plans to transport slaves on a slave ship, all lined up side by side laying down, it was the first I saw images of black people hanging from trees dead, and people being killed because they entered a University. I learned so much from those books they were called Ebony History of Black America, my parents bought the whole set, all I can say is they were amazing books with beautiful and sometimes shocking pictures. In high school the focus was again on white history and global history, there was a chapter on slavery and the civil rights movement of the 60’s that was about it. It wasn’t until I went to college in the 1985 I took a black studies class I learned in detail about African American history. I found this class interesting and it was a class I never skipped, it had my full attention. I learned less in school about African Americans; my parents are the ones who taught me the most. I don’t think my parents had this deep seeded need to make sure we understood our culture, but it seemed more about sharing information and experiences.
Tasting the Rainbow is Not Enuff: An Analysis of the Trayvon Martin Case
by Aniysha Tate
AAAS-2100 Student: Spring 2012
On February 26, the life of the Martin/Fulton family was turned upside down by the gunning down of their son, Trayvon Martin. This case has only received national attention in the last three weeks with the sand lines drawn down the middle when it comes to the topic of race. As the details of this case are continuing to be revealed, the public is left with a sense of anger and frustration at the handling of suspect George Zimmerman, who at the moment I type this post is still free without prosecution. Zimmerman ‘assumed’ that Trayvon was a threat to his neighborhood and felt that it was his duty as a citizen to serve and protect his community. What he was oblivious of was the fact that Trayvon was part of that community as he was walking back to his father’s house from the local corner store with some skittles and beverage, which have been symbolic of the protest along with his hoodie which was dawned for protection from the rain. We can sit and make the comments that Zimmerman stereotyped Trayvon because of his attire. Granted he did. But what he saw more than that hoodie was the fact that Trayvon was a young BLACK man with a hoodie shielding him from visual. That is what made Zimmerman jump.
Does that make the situation better to comprehend? It most certainly does not. This young man was gunned down, not just shot at, and made a blatant target because of another man’s bigotry. We have seen social media blaze this story like wildfire and there have been countless pictures of person’s of all colors dawning hoodies in protest and remembrance of a young man who was senselessly killed. This issue hit close to home because I am a parent of a young black man.
Like Trayvon, my son will encounter those who will be unwilling to see nothing more than a black man – a danger to society that must be destroyed at all costs. What they will never see and know is that he’s a brilliant young man who likes writing, playing the guitar, and loves wearing his hoodie because it gives him comfort and security. This tragic incident has invoked others to reignite the discussion of race and the plight of our black youths. The tragedy of Trayvon’s life has given focus to shifting and changing the ideals of this society because although we are naïve in admitting this, this is global. This mentality has been ongoing for hundreds of years and we cannot expect a couple of decades of struggle to have changed that. This must continue.
AAAS-2100 Student: Spring 2012
On February 26, the life of the Martin/Fulton family was turned upside down by the gunning down of their son, Trayvon Martin. This case has only received national attention in the last three weeks with the sand lines drawn down the middle when it comes to the topic of race. As the details of this case are continuing to be revealed, the public is left with a sense of anger and frustration at the handling of suspect George Zimmerman, who at the moment I type this post is still free without prosecution. Zimmerman ‘assumed’ that Trayvon was a threat to his neighborhood and felt that it was his duty as a citizen to serve and protect his community. What he was oblivious of was the fact that Trayvon was part of that community as he was walking back to his father’s house from the local corner store with some skittles and beverage, which have been symbolic of the protest along with his hoodie which was dawned for protection from the rain. We can sit and make the comments that Zimmerman stereotyped Trayvon because of his attire. Granted he did. But what he saw more than that hoodie was the fact that Trayvon was a young BLACK man with a hoodie shielding him from visual. That is what made Zimmerman jump.
Does that make the situation better to comprehend? It most certainly does not. This young man was gunned down, not just shot at, and made a blatant target because of another man’s bigotry. We have seen social media blaze this story like wildfire and there have been countless pictures of person’s of all colors dawning hoodies in protest and remembrance of a young man who was senselessly killed. This issue hit close to home because I am a parent of a young black man.
Like Trayvon, my son will encounter those who will be unwilling to see nothing more than a black man – a danger to society that must be destroyed at all costs. What they will never see and know is that he’s a brilliant young man who likes writing, playing the guitar, and loves wearing his hoodie because it gives him comfort and security. This tragic incident has invoked others to reignite the discussion of race and the plight of our black youths. The tragedy of Trayvon’s life has given focus to shifting and changing the ideals of this society because although we are naïve in admitting this, this is global. This mentality has been ongoing for hundreds of years and we cannot expect a couple of decades of struggle to have changed that. This must continue.
Wednesday, March 21, 2012
Another Case for African-American Studies
One of my personal concerns or torches that I carry regarding African-American Studies is that one or two carefully selected courses be as mandatory as Basic English or American History for all students on college campuses. My reason for this still stands the same. How can our educational system produce the leaders, gatekeepers of employment, caretakers, civil servants etc., and those persons be produced not having the understanding of the people they lead, serve, protect or care for?
As I have while living in Louisiana and now in South Carolina, I am a certified single African-American male foster parent. Here you have a system with many White or non-African American social workers, who know nothing of the dynamic of the African American family. Often as the case in my home this week, I had a White female case worker who clearly did not understand this 18 year old under developed teen beginning to live in my home. But to make my case stronger, involved in this placement is also an African-American female case worker. They both visited my home on the same day at different times. The African-American case worker and I were in total agreement. However, the Caucasian case worker and I disagreed to the point of augment and me almost throwing her out of my house. The problem was that she did not understand what was going on what was needed in that moment regarding me and the foster teen in my home. In my opinion, her main barrier was ignorance of the African American dynamic. Without making this blog too long, I am purposely leaving out the details of the events that lead to the two case workers visit. But here you have one teen, one foster parent and one occurrence, all African American. But we have two social workers, one African-American female and one Caucasian female. The two professionals both are having two different views of what is needed in this instance. Or in the best case scenario, the Caucasian knew what was needed but didn’t know how to effectively communicate with me, an African American that she understood.
Many, who become Foster Parents for the right reason, often send the child they have back to the system and leave foster parenting forever. (Leaving only those who are in it for the money.)We are often made to believe in the African-American community that the foster teen crisis is because the teens in foster care are “too bad” and no one wants to take them in. However, I say that there is another issue at the root of the problem. That issue is that those who work as professionals in the foster care system too often do not understand the dynamics of the African-American family. The break down is not as we are lead to think with the foster parent and the foster child, but with the foster parent and the often Caucasian professionals within the foster care system. Please understand that I writing in terms of African-American foster children and African-American foster parents or potential foster parents engaged in the social system of foster care. All of those no longer active foster parents that I’ve talked to did not quit because of the children. They quit because of the case workers.
As I stated in the beginning, this is another important and highly visible case of why AAAS is more than an alternative with our educational system. AAAS is a necessity and a prerequisite for all who truly want to be the best of the best leaders, protectors, caretakers, and employment gatekeepers in our society today. This is not to take away from the sincerity or hard work that all social workers are doing every day. This is to say as the bible states, “In all thy getting, get understand.” Our colleges should take a higher responsibility to insure that the professionals that are released into our society are equipped to engage and understand those whom their lives, decisions and perceptions will inevitably affect. A course in African-American Studies should not be an option to a college student; it should be a prerequisite to any course of study that any student chooses, just as important as Basic English, Math, or American History. The population and affect that African Americans have on our society and the world is too great for those that lead our world and society, to not understand who African Americans are.
Regis Reeves
March 15, 2012
As I have while living in Louisiana and now in South Carolina, I am a certified single African-American male foster parent. Here you have a system with many White or non-African American social workers, who know nothing of the dynamic of the African American family. Often as the case in my home this week, I had a White female case worker who clearly did not understand this 18 year old under developed teen beginning to live in my home. But to make my case stronger, involved in this placement is also an African-American female case worker. They both visited my home on the same day at different times. The African-American case worker and I were in total agreement. However, the Caucasian case worker and I disagreed to the point of augment and me almost throwing her out of my house. The problem was that she did not understand what was going on what was needed in that moment regarding me and the foster teen in my home. In my opinion, her main barrier was ignorance of the African American dynamic. Without making this blog too long, I am purposely leaving out the details of the events that lead to the two case workers visit. But here you have one teen, one foster parent and one occurrence, all African American. But we have two social workers, one African-American female and one Caucasian female. The two professionals both are having two different views of what is needed in this instance. Or in the best case scenario, the Caucasian knew what was needed but didn’t know how to effectively communicate with me, an African American that she understood.
Many, who become Foster Parents for the right reason, often send the child they have back to the system and leave foster parenting forever. (Leaving only those who are in it for the money.)We are often made to believe in the African-American community that the foster teen crisis is because the teens in foster care are “too bad” and no one wants to take them in. However, I say that there is another issue at the root of the problem. That issue is that those who work as professionals in the foster care system too often do not understand the dynamics of the African-American family. The break down is not as we are lead to think with the foster parent and the foster child, but with the foster parent and the often Caucasian professionals within the foster care system. Please understand that I writing in terms of African-American foster children and African-American foster parents or potential foster parents engaged in the social system of foster care. All of those no longer active foster parents that I’ve talked to did not quit because of the children. They quit because of the case workers.
As I stated in the beginning, this is another important and highly visible case of why AAAS is more than an alternative with our educational system. AAAS is a necessity and a prerequisite for all who truly want to be the best of the best leaders, protectors, caretakers, and employment gatekeepers in our society today. This is not to take away from the sincerity or hard work that all social workers are doing every day. This is to say as the bible states, “In all thy getting, get understand.” Our colleges should take a higher responsibility to insure that the professionals that are released into our society are equipped to engage and understand those whom their lives, decisions and perceptions will inevitably affect. A course in African-American Studies should not be an option to a college student; it should be a prerequisite to any course of study that any student chooses, just as important as Basic English, Math, or American History. The population and affect that African Americans have on our society and the world is too great for those that lead our world and society, to not understand who African Americans are.
Regis Reeves
March 15, 2012
Sunday, March 4, 2012
Noliwe Rooks and Black Studies
by Iesha Jones
The Book “White Money Black Power” is rather interesting. Noliwe M. Rooks does a great job as far as pointing out the facts and even inserting situations that were or had happened to her. This makes the reading very eye catching. It made me think of individuals such as my great grandmother and my grandmother and wonder if they experienced any of the same types of experiences such as Noliwe Rooks. My great grandmother and my grandmothers never talked about how life was during the time of segregation, although at the same time I never asked. I feel that if people do not willing engage you in on historical events of their past it is a possibility that they either do not want to talk about it or that they are waiting for you to ask them. But considering the fact that I know how my great-grandmother and grandmothers are I am quite sure as much as they talk about all kinds of other stuff if they wanted to talk about it they would have been told me plenty of stories. Mainly because I have always been that type of person that sat around old folks and listen to them gossip! When Noliwe Rooks spoke about how a lot of students did boycotting from schools that really interested me. I really do not feel that I would have been able to participate in those boycotts. I have always been the type of person to avoid drama or confusion and I am pretty sure those boycotts stirred up a lot of confusion. I do not like pain so being threatened physically or verbally would not sit well with me. I would be afraid of the office “sticking the dog” on me. If I was living back in the 50’s and 60’s I would most likely be one of those individuals who were for doing things to make or help out African American equality but I would rarely participate.
I feel that for whites to only accept a certain amount of black teachers in to schools to lessen drama tells a lot about them. I know that even know there are jobs that are predominantly white and that is completely by choice. And these jobs only have a few black just to so call “prove” that they do accept other ethnicities. I know growing up I was always told if I am applying for a job against a white individual and I am over qualified or have more experience and is a better fit for the company’s bettering being as far as work goes, 9 times out of 10 I will either get the job and be paid less than any other white employee or I will not get the job just because of the color of my skin. When I was young I really did not understand that concept completely but know that I am older I do understand it and I really feel that that is not fair. But if I was to be talking to my grandmother she would tell me “sweetie life isn’t fair so don’t expect things to be, you have to fight for what you want”. The words fight brings chills through my body. Just to know that early African American really did fight to get where we are today and many us of take for granted all the opportunity we have in this world. And then there are individuals who still see the inequality that yet exist among African Americans and whites and we choose not to continue to fight for our rights.
The Book “White Money Black Power” is rather interesting. Noliwe M. Rooks does a great job as far as pointing out the facts and even inserting situations that were or had happened to her. This makes the reading very eye catching. It made me think of individuals such as my great grandmother and my grandmother and wonder if they experienced any of the same types of experiences such as Noliwe Rooks. My great grandmother and my grandmothers never talked about how life was during the time of segregation, although at the same time I never asked. I feel that if people do not willing engage you in on historical events of their past it is a possibility that they either do not want to talk about it or that they are waiting for you to ask them. But considering the fact that I know how my great-grandmother and grandmothers are I am quite sure as much as they talk about all kinds of other stuff if they wanted to talk about it they would have been told me plenty of stories. Mainly because I have always been that type of person that sat around old folks and listen to them gossip! When Noliwe Rooks spoke about how a lot of students did boycotting from schools that really interested me. I really do not feel that I would have been able to participate in those boycotts. I have always been the type of person to avoid drama or confusion and I am pretty sure those boycotts stirred up a lot of confusion. I do not like pain so being threatened physically or verbally would not sit well with me. I would be afraid of the office “sticking the dog” on me. If I was living back in the 50’s and 60’s I would most likely be one of those individuals who were for doing things to make or help out African American equality but I would rarely participate.
I feel that for whites to only accept a certain amount of black teachers in to schools to lessen drama tells a lot about them. I know that even know there are jobs that are predominantly white and that is completely by choice. And these jobs only have a few black just to so call “prove” that they do accept other ethnicities. I know growing up I was always told if I am applying for a job against a white individual and I am over qualified or have more experience and is a better fit for the company’s bettering being as far as work goes, 9 times out of 10 I will either get the job and be paid less than any other white employee or I will not get the job just because of the color of my skin. When I was young I really did not understand that concept completely but know that I am older I do understand it and I really feel that that is not fair. But if I was to be talking to my grandmother she would tell me “sweetie life isn’t fair so don’t expect things to be, you have to fight for what you want”. The words fight brings chills through my body. Just to know that early African American really did fight to get where we are today and many us of take for granted all the opportunity we have in this world. And then there are individuals who still see the inequality that yet exist among African Americans and whites and we choose not to continue to fight for our rights.
Eurocentrism and American Education
by Mary Green
My textbooks greatly condensed and/or remained silent about the achievements and struggles of the African American community (and, really, every community identified as nonwhite). To claim that my (required) high-school American history courses presented history through a Eurocentric lens is an understatement: the teachers chose to only focus on European culture and the “achievements” of white America.
My Literature courses rarely covered literary works of nonwhite writers and (barely) attempted to examine nonwhite characters in literature. On the rare occassion, these courses did so in a very troubling way: texts with nonwhite characters that highlighted the nobility, humanity, and/or complexity of a white character were used to explore American racism (texts like Ernest Gaines’ A Lesson Before Dying, Stephen King’s The Green Mile, and Harper Lee’s To Kill A Mocking Bird, for example). This, obviously, is extremely problematic because, outwardly, one sees Black characters being taught in English class and thinks, “Yes, finally!” .... until one realizes that these characters are only being used as a way to further explore white characters.
Before I attended high-school, the idea that knowledge is biased, that history is not simply a set of objective “facts,” and that the American literary canon is not just about literary merit was absurd to me. Yet, the ways in which Eurocentric (read: white) ideology is embedded in an American high-school education is undeniable and troubling. However, from my experiences, the failures of various departments in America’s public schools and the complete disregard for African Americans and other nonwhite communities that have founded and shaped American life forced me to think critically about what I was being taught and why I was being taught that particular information.
My textbooks greatly condensed and/or remained silent about the achievements and struggles of the African American community (and, really, every community identified as nonwhite). To claim that my (required) high-school American history courses presented history through a Eurocentric lens is an understatement: the teachers chose to only focus on European culture and the “achievements” of white America.
My Literature courses rarely covered literary works of nonwhite writers and (barely) attempted to examine nonwhite characters in literature. On the rare occassion, these courses did so in a very troubling way: texts with nonwhite characters that highlighted the nobility, humanity, and/or complexity of a white character were used to explore American racism (texts like Ernest Gaines’ A Lesson Before Dying, Stephen King’s The Green Mile, and Harper Lee’s To Kill A Mocking Bird, for example). This, obviously, is extremely problematic because, outwardly, one sees Black characters being taught in English class and thinks, “Yes, finally!” .... until one realizes that these characters are only being used as a way to further explore white characters.
Before I attended high-school, the idea that knowledge is biased, that history is not simply a set of objective “facts,” and that the American literary canon is not just about literary merit was absurd to me. Yet, the ways in which Eurocentric (read: white) ideology is embedded in an American high-school education is undeniable and troubling. However, from my experiences, the failures of various departments in America’s public schools and the complete disregard for African Americans and other nonwhite communities that have founded and shaped American life forced me to think critically about what I was being taught and why I was being taught that particular information.
Monday, February 13, 2012
Teaching Our History
by Tinisia Branch
I really had a hard time starting this reflection paper and I finally figured out why. The lectures and the reading assignments were really interesting because, I am always eager to learn more about the history of my people. However, I never would’ve placed the creation of AAAS in the history section. Once I completed Module One my views changed. AAAS is definitely worthy of being placed in history books. Then I figured out the problem. I was being very narrow-minded.
My opinion was if everyone in the African-American community taught the children their heritage there wouldn’t be a need for AAAS departments across the country. After all, it was my mom, dad, and grandmother who taught me about my heritage. Isn’t that what our parents and grandparents were supposed to be teaching? When I learned that some people were not taught about their heritage I became upset. Then it hit me in the face like a dodge ball.
Recently, I have been doing a little research on the Jewish-American community. Had it not been for the resources on the internet and the people at my daughter’s school, I would have nothing. This is what AAAS is to those who are not African-American. African-American Studies is not the only academia needed. As stated in the lecture and in the readings, studies of all cultures are needed such as Native-American, Chinese-American, and Jewish-American Studies, to name a few. I then came to the conclusion that it would be selfish not to share our history with others. It would be just as selfish for others not to share their history with us. We are all intertwined in this thing we call life. The 100 degrees of separation thing is really true. In order for us to understand each other we have to learn about each other. However, this doesn’t mean we should forget who we are and where we come from as individuals.
This is what AAAS does for us as a culture. AAAS teaches those who haven’t been taught where they come from. AAAS teaches us what the history books in high, middle, and elementary school didn’t teach. It teaches us that we existed before slavery, it teaches us the accomplishments of great African-Americans other than Dr. King or Harriet Tubman, and it teaches us that great African-Americans are still teaching, inventing, writing, helping, and speaking today. AAAS covers it all from the very beginning to the present and it is magnificent. I have learned so much these last two semesters at the University of Memphis. Don’t get me wrong, I am so grateful for what my family taught me, but there is so much more to learn. The most important thing I have learned is that AAAS isn’t limited to the City of Memphis, the State of Tennessee or the United States of America. AAAS is global.
I realized AAAS was global when I signed up for the AAAS Listserve. It’s not only those of African descent in the United States who want to be involved in African-American studies. There are people all over the world who want to be involved and it is so amazing. I can assure you my attitude and views have changed drastically over the past two weeks. This is only Module One of this class and I am so excited. I can’t wait to move on to the next Module.
I really had a hard time starting this reflection paper and I finally figured out why. The lectures and the reading assignments were really interesting because, I am always eager to learn more about the history of my people. However, I never would’ve placed the creation of AAAS in the history section. Once I completed Module One my views changed. AAAS is definitely worthy of being placed in history books. Then I figured out the problem. I was being very narrow-minded.
My opinion was if everyone in the African-American community taught the children their heritage there wouldn’t be a need for AAAS departments across the country. After all, it was my mom, dad, and grandmother who taught me about my heritage. Isn’t that what our parents and grandparents were supposed to be teaching? When I learned that some people were not taught about their heritage I became upset. Then it hit me in the face like a dodge ball.
Recently, I have been doing a little research on the Jewish-American community. Had it not been for the resources on the internet and the people at my daughter’s school, I would have nothing. This is what AAAS is to those who are not African-American. African-American Studies is not the only academia needed. As stated in the lecture and in the readings, studies of all cultures are needed such as Native-American, Chinese-American, and Jewish-American Studies, to name a few. I then came to the conclusion that it would be selfish not to share our history with others. It would be just as selfish for others not to share their history with us. We are all intertwined in this thing we call life. The 100 degrees of separation thing is really true. In order for us to understand each other we have to learn about each other. However, this doesn’t mean we should forget who we are and where we come from as individuals.
This is what AAAS does for us as a culture. AAAS teaches those who haven’t been taught where they come from. AAAS teaches us what the history books in high, middle, and elementary school didn’t teach. It teaches us that we existed before slavery, it teaches us the accomplishments of great African-Americans other than Dr. King or Harriet Tubman, and it teaches us that great African-Americans are still teaching, inventing, writing, helping, and speaking today. AAAS covers it all from the very beginning to the present and it is magnificent. I have learned so much these last two semesters at the University of Memphis. Don’t get me wrong, I am so grateful for what my family taught me, but there is so much more to learn. The most important thing I have learned is that AAAS isn’t limited to the City of Memphis, the State of Tennessee or the United States of America. AAAS is global.
I realized AAAS was global when I signed up for the AAAS Listserve. It’s not only those of African descent in the United States who want to be involved in African-American studies. There are people all over the world who want to be involved and it is so amazing. I can assure you my attitude and views have changed drastically over the past two weeks. This is only Module One of this class and I am so excited. I can’t wait to move on to the next Module.
The Dilemma of Naming and Renaming
by Mary Green
What initially struck my interest while reading Rooks’ White Money-Black Power was the process of “naming” and “renaming,” or what she refers to as “the shift in nomenclature” regarding Black Studies (127). “By the 1990s,” she writes, “Black Studies became something now known as African American Studies” (125). It’s interesting to parallel the historical changes in the ways in which people of African descent in America have been identified [Colored, Negro, Black, Afro-American, African-American, and African American (no hyphenation)] with the subsequent renaming of Black Studies. How we name and identify others, and, more importantly, how we name and identify ourselves are ever changing to reflect the social and political atmosphere of society. Pondering on such, I recall a brilliant line in Morrison’s Beloved: “Clever, but schoolteacher beat him anyway to show him that definitions belonged to the definers—not the defined” (190). Thus, who are the “definers” (or “namers”) in this particular context? The universities? The Black Studies/AAAS department and its faculty? The students? Public opinion?
Rooks notes this “nomenclature shift” began in the 1980s. As faculty and students found African American Studies, African American and African World Studies, African Diaspora Studies, and/or Africana Studies acceptable names over Black Studies, Rooks emphasizes the political implications and strategic viewpoint(s) of each name (151). Acknowledging the [hostile] racial-political environment during the 1980s, it is neither surprising nor shocking that universities would attempt to reflect the political atmosphere in America—an atmosphere hostile with Reagan’s racially-coded political rhetoric and detrimental policies.
Furthermore, Rooks discusses how the name African American Studies “[speaks] most specifically to an institutionally acceptable political project (emphasis my own) divorced from and often openly contemptuous of Black Power ideologies” (152). However, for me, this is problematic as I am uncomfortable with this seemingly political attempt to deemphasize the significance of “B/blackness” and the role it plays in Black Studies (or, AAAS, Africana Diaspora Studies, etc.). What is so “exclusive” about a name that implies an intimate exploration of Blackness? According to Nathan Hare’s concept of an authentic Black Studies and/or AAAS, “Blackness or Black consciousness is necessary” (Anderson and Stewart 35). If one agrees with Hare’s claim, renaming as a means of distancing the department from Blackness and/or Black Power is troubling. Now, living in the so-called “Post-Obama”/”Post-Racial” era, I can only believe that AAAS will soon undergo a new name change—perhaps “Race Studies.” Interestingly, no other field of study (that I can quickly recall) has undergone such swift and rapid naming and renaming and that alone reveals the uniqueness of this field as well as the complicated nature of race in America. We are constantly defining-refining what it means to be “black” or “white” and naming-renaming ourselves to fit within or accommodate that particular definition, hence it is no surprise that Black Studies or AAAS would reflect that pattern.
Works Cited
Anderson , Talmadge, and James Stewart. Introduction to African American Studies: Transdisciplinary Approaches and Implications. Baltimore, MD: Inprint Editions, 2007.
Rooks, Noliwe M. White Money/Black Power. Boston: Beacon Press, 2006.
What initially struck my interest while reading Rooks’ White Money-Black Power was the process of “naming” and “renaming,” or what she refers to as “the shift in nomenclature” regarding Black Studies (127). “By the 1990s,” she writes, “Black Studies became something now known as African American Studies” (125). It’s interesting to parallel the historical changes in the ways in which people of African descent in America have been identified [Colored, Negro, Black, Afro-American, African-American, and African American (no hyphenation)] with the subsequent renaming of Black Studies. How we name and identify others, and, more importantly, how we name and identify ourselves are ever changing to reflect the social and political atmosphere of society. Pondering on such, I recall a brilliant line in Morrison’s Beloved: “Clever, but schoolteacher beat him anyway to show him that definitions belonged to the definers—not the defined” (190). Thus, who are the “definers” (or “namers”) in this particular context? The universities? The Black Studies/AAAS department and its faculty? The students? Public opinion?
Rooks notes this “nomenclature shift” began in the 1980s. As faculty and students found African American Studies, African American and African World Studies, African Diaspora Studies, and/or Africana Studies acceptable names over Black Studies, Rooks emphasizes the political implications and strategic viewpoint(s) of each name (151). Acknowledging the [hostile] racial-political environment during the 1980s, it is neither surprising nor shocking that universities would attempt to reflect the political atmosphere in America—an atmosphere hostile with Reagan’s racially-coded political rhetoric and detrimental policies.
Furthermore, Rooks discusses how the name African American Studies “[speaks] most specifically to an institutionally acceptable political project (emphasis my own) divorced from and often openly contemptuous of Black Power ideologies” (152). However, for me, this is problematic as I am uncomfortable with this seemingly political attempt to deemphasize the significance of “B/blackness” and the role it plays in Black Studies (or, AAAS, Africana Diaspora Studies, etc.). What is so “exclusive” about a name that implies an intimate exploration of Blackness? According to Nathan Hare’s concept of an authentic Black Studies and/or AAAS, “Blackness or Black consciousness is necessary” (Anderson and Stewart 35). If one agrees with Hare’s claim, renaming as a means of distancing the department from Blackness and/or Black Power is troubling. Now, living in the so-called “Post-Obama”/”Post-Racial” era, I can only believe that AAAS will soon undergo a new name change—perhaps “Race Studies.” Interestingly, no other field of study (that I can quickly recall) has undergone such swift and rapid naming and renaming and that alone reveals the uniqueness of this field as well as the complicated nature of race in America. We are constantly defining-refining what it means to be “black” or “white” and naming-renaming ourselves to fit within or accommodate that particular definition, hence it is no surprise that Black Studies or AAAS would reflect that pattern.
Works Cited
Anderson , Talmadge, and James Stewart. Introduction to African American Studies: Transdisciplinary Approaches and Implications. Baltimore, MD: Inprint Editions, 2007.
Rooks, Noliwe M. White Money/Black Power. Boston: Beacon Press, 2006.
Learning More about My Culture
by Angela Gaston
I find myself, becoming more and more appreciative to African American Studies. I always wondered how my life would significantly change becoming more in tune with wanting to learn more about more culture. African American Studies are constantly increasing my knowledge. I find that the reason that I have chosen to take this class was I didn’t really know the profound basic things that one take for granted. I have found myself getting older and really didn’t appreciate my culture like I should have.
One reason that I felt that I took my culture for granted is because growing up in a large family, I really didn’t reach out to read more. My mother made it her business to take all of her nine children to the library. However, when we went to the library, I never really wanted to read the books on my culture. I would look at the things that my grandparents fought for as it really didn’t matter.
The second reason that I found myself wanting to learn more about our culture is because, I don’t want my children to make the same mistakes that I made. I talk about the things that Martin Luther King, Jr. fought for. I also try to educate my children about the intelligence that our race has. I always make my youth group come up a person of our culture that inspires them or one that they have grown to admire. However, I want to be a good mentor in relating the message of education as well as community services to our generation to come and the ones that are here on this earth now.
The third reason that I want to learn more about my culture is African Americans are so talented. God has given them so many talents. It never seizes to amaze me, when I see another one of my sisters or brothers that come out with the gifts that God gives them. I find that to be an outstanding accomplishment. There are so many of us that have the gifts, but do not know what to do to bring it out. However, if we can receive the motivation and the endurance that a lot of our people did. I noticed that the more that I educate myself about my culture, the more that I am learning to appreciate the things that they have fought so hard for us to have.
The fourth reason, after reading over the material in our book along with Dr. Johnson’s lecture with the different definitions as to why it so important to know our culture. It’s not just about learning our culture, but the reason why the validity of African American Studies. African American culture has so much to offer. It is an inspiring culture to reach out to the black community as a whole. It wants to continue to educate our culture. A lot of us do not have excuses not to get an education. My father was not able to receive the education that he wanted. However, he made sure and he declared that his children would go to school and to college to make something out of their lives.
In conclusion, I am older, but I don’t think that we ever get to old to learn anything. I just hate that I took learning and really applying myself when I was younger for granted. I am learning everyday not to take anything for granted. Learning, African American Studies is such a blessing to me. It’s really something to me because this took place when I was born. That’s why; I wanted to gain as much knowledge that I can about African American Studies
I find myself, becoming more and more appreciative to African American Studies. I always wondered how my life would significantly change becoming more in tune with wanting to learn more about more culture. African American Studies are constantly increasing my knowledge. I find that the reason that I have chosen to take this class was I didn’t really know the profound basic things that one take for granted. I have found myself getting older and really didn’t appreciate my culture like I should have.
One reason that I felt that I took my culture for granted is because growing up in a large family, I really didn’t reach out to read more. My mother made it her business to take all of her nine children to the library. However, when we went to the library, I never really wanted to read the books on my culture. I would look at the things that my grandparents fought for as it really didn’t matter.
The second reason that I found myself wanting to learn more about our culture is because, I don’t want my children to make the same mistakes that I made. I talk about the things that Martin Luther King, Jr. fought for. I also try to educate my children about the intelligence that our race has. I always make my youth group come up a person of our culture that inspires them or one that they have grown to admire. However, I want to be a good mentor in relating the message of education as well as community services to our generation to come and the ones that are here on this earth now.
The third reason that I want to learn more about my culture is African Americans are so talented. God has given them so many talents. It never seizes to amaze me, when I see another one of my sisters or brothers that come out with the gifts that God gives them. I find that to be an outstanding accomplishment. There are so many of us that have the gifts, but do not know what to do to bring it out. However, if we can receive the motivation and the endurance that a lot of our people did. I noticed that the more that I educate myself about my culture, the more that I am learning to appreciate the things that they have fought so hard for us to have.
The fourth reason, after reading over the material in our book along with Dr. Johnson’s lecture with the different definitions as to why it so important to know our culture. It’s not just about learning our culture, but the reason why the validity of African American Studies. African American culture has so much to offer. It is an inspiring culture to reach out to the black community as a whole. It wants to continue to educate our culture. A lot of us do not have excuses not to get an education. My father was not able to receive the education that he wanted. However, he made sure and he declared that his children would go to school and to college to make something out of their lives.
In conclusion, I am older, but I don’t think that we ever get to old to learn anything. I just hate that I took learning and really applying myself when I was younger for granted. I am learning everyday not to take anything for granted. Learning, African American Studies is such a blessing to me. It’s really something to me because this took place when I was born. That’s why; I wanted to gain as much knowledge that I can about African American Studies
AAAS and Its Misconceptions
by Azizah Young
The part of the lesson that I would like to reflect on would be the misconceptions of African American Studies and in some ways African American History. I am a person that loves to learn about Black History, present, as well as future. It makes me proud to know how far African Americans have come, and how far we have to go. Introduction to African American Studies states that, “The study does not begin with their enslavement in America but with their heritage and ancestral roots in Africa.” (pg 4) I liked that sentence because I for one believe that the history of African Americans did not start with slavery. It is good to learn that and teach generations to come, Black or otherwise that there was more to black people than being whipped, and made to feel like they were nothing. “For African Americans, Black Studies are as essential to their normative and psychological well being as White studies are to White Americans or Europeans.” (pg. 8) With “white studies” being implemented from the time we enter school, and Black history only playing a role one month a year, learning as much about the history, heritage, and strength of my people is something that is a personal life goal of mine. It is also my goal to be able to pass my knowledge on to others of all races and cultures
Not only do I think it’s essential for African Americans to learn of their history, it is also important for white people to learn of Black History. The generic information that has seemed be passed around over the years needs to change, not that the information being shown and talked about isn’t powerful, but what about the information not being shown, and not being talked about. To make the struggles of African Americans seem tolerable, some events of the past have been sugar coated. Unless we visit museums or seek information on the internet, stories of the horrendous treatment of Blacks during slavery barely scratch the surface of the truth. How could one people treat another people so cruelly? Understanding that Blacks were brought here as slaves because they could do the labor that needed to be done, how could such terrible things be done to men, women and children because their skin color was different? What kind of terrible indoctrination had to go on in order to look at another human and see them only as animals? For instance, I honestly don’t believe that compassionate slave masters existed. I do, on the other hand, believe that white people marched with blacks during the Civil Rights Movement.
In conclusion, “Historically, much of the implicit racist social and government policies affecting the quality of life of African Americans and Africans have been based on theoretical constructs used by White Americans and Europeans that are inconsistent with the social and cultural realities of Black people or the Black Community.” (pg. 38) I consider this to be true, because white people have always has the upper hand, and with black people being brought to America to work, whatever the white had to say was “gospel” compared to the word of a black person. That’s why I think it is important for we as black people to go out and get our own understanding and accounts of what our history was like, and not just going on the word of everyone else. At my age I am finding out more and more about history that was never taught or presented to me, and it only makes me hungry for the knowledge of other facts that I didn’t know.
The part of the lesson that I would like to reflect on would be the misconceptions of African American Studies and in some ways African American History. I am a person that loves to learn about Black History, present, as well as future. It makes me proud to know how far African Americans have come, and how far we have to go. Introduction to African American Studies states that, “The study does not begin with their enslavement in America but with their heritage and ancestral roots in Africa.” (pg 4) I liked that sentence because I for one believe that the history of African Americans did not start with slavery. It is good to learn that and teach generations to come, Black or otherwise that there was more to black people than being whipped, and made to feel like they were nothing. “For African Americans, Black Studies are as essential to their normative and psychological well being as White studies are to White Americans or Europeans.” (pg. 8) With “white studies” being implemented from the time we enter school, and Black history only playing a role one month a year, learning as much about the history, heritage, and strength of my people is something that is a personal life goal of mine. It is also my goal to be able to pass my knowledge on to others of all races and cultures
Not only do I think it’s essential for African Americans to learn of their history, it is also important for white people to learn of Black History. The generic information that has seemed be passed around over the years needs to change, not that the information being shown and talked about isn’t powerful, but what about the information not being shown, and not being talked about. To make the struggles of African Americans seem tolerable, some events of the past have been sugar coated. Unless we visit museums or seek information on the internet, stories of the horrendous treatment of Blacks during slavery barely scratch the surface of the truth. How could one people treat another people so cruelly? Understanding that Blacks were brought here as slaves because they could do the labor that needed to be done, how could such terrible things be done to men, women and children because their skin color was different? What kind of terrible indoctrination had to go on in order to look at another human and see them only as animals? For instance, I honestly don’t believe that compassionate slave masters existed. I do, on the other hand, believe that white people marched with blacks during the Civil Rights Movement.
In conclusion, “Historically, much of the implicit racist social and government policies affecting the quality of life of African Americans and Africans have been based on theoretical constructs used by White Americans and Europeans that are inconsistent with the social and cultural realities of Black people or the Black Community.” (pg. 38) I consider this to be true, because white people have always has the upper hand, and with black people being brought to America to work, whatever the white had to say was “gospel” compared to the word of a black person. That’s why I think it is important for we as black people to go out and get our own understanding and accounts of what our history was like, and not just going on the word of everyone else. At my age I am finding out more and more about history that was never taught or presented to me, and it only makes me hungry for the knowledge of other facts that I didn’t know.
AAAS Interracial History
by Charlencia Taylor
I enjoyed reading both Introduction to African American Studies and White Money Black Power. I cannot wait to read more! Both books really taught me a lot and opened my eyes to new thinking about African & African American Studies. They both really began to show me the evolution of the program, its originating principles and problems, and its current issues. I was very interested in seeing in White Money Black Power how interracial the fight was for Blacks Studies, and how in some cases the Black Studies program was a result of the fight for racial inclusion and not necessarily its on fight. The remarks that Noliwe M. Rooks’ son made were heartwarming and predictable. I thought the same way until I came to college and took classes about African Americans. I thought the fight was primarily fought for, with, and by blacks. I knew a few key white people that helped along the way, but I never thought or imagined that they were on the ground fighting right alongside black people for equality for all. I understand the attitude and the concept that his son believed to be true because in church and in high school that is what I was fed. Dr. Aram Goudsouzian teaches a course called “The Civil Rights Movement,” and in this class, he often referred to what the version of the movement located in high school textbooks and old in some churches is a storybook version meaning that we learn the key figures, key events, and key location and then wrap all up into the equality because of a few laws.
There was a statement in White Money Black Power about as Americans we talk about Race as diversity. We are unable to have a discussion or conversation about racism in America today. The only time we can mention race is to emphasize the argument that it is no longer a problem. This point in the book brought to remembrance a book I just read called Racial Paranoia. This book says that in America we are equal on in the law. It states that the need and ability to be overtly racist is diminished because of public retaliation and the law. It also states that when racism was legal there was no need to hide feeling, but now that it is frowned upon, people are subtle about their racist intentions. Minorities are always questioning things in their lives and contributing it to their minority status whereas whites do not have to worry or even think “Is it because I’m white?”
I enjoyed reading both Introduction to African American Studies and White Money Black Power. I cannot wait to read more! Both books really taught me a lot and opened my eyes to new thinking about African & African American Studies. They both really began to show me the evolution of the program, its originating principles and problems, and its current issues. I was very interested in seeing in White Money Black Power how interracial the fight was for Blacks Studies, and how in some cases the Black Studies program was a result of the fight for racial inclusion and not necessarily its on fight. The remarks that Noliwe M. Rooks’ son made were heartwarming and predictable. I thought the same way until I came to college and took classes about African Americans. I thought the fight was primarily fought for, with, and by blacks. I knew a few key white people that helped along the way, but I never thought or imagined that they were on the ground fighting right alongside black people for equality for all. I understand the attitude and the concept that his son believed to be true because in church and in high school that is what I was fed. Dr. Aram Goudsouzian teaches a course called “The Civil Rights Movement,” and in this class, he often referred to what the version of the movement located in high school textbooks and old in some churches is a storybook version meaning that we learn the key figures, key events, and key location and then wrap all up into the equality because of a few laws.
There was a statement in White Money Black Power about as Americans we talk about Race as diversity. We are unable to have a discussion or conversation about racism in America today. The only time we can mention race is to emphasize the argument that it is no longer a problem. This point in the book brought to remembrance a book I just read called Racial Paranoia. This book says that in America we are equal on in the law. It states that the need and ability to be overtly racist is diminished because of public retaliation and the law. It also states that when racism was legal there was no need to hide feeling, but now that it is frowned upon, people are subtle about their racist intentions. Minorities are always questioning things in their lives and contributing it to their minority status whereas whites do not have to worry or even think “Is it because I’m white?”
Reflections on AAAS
by Regis Reeves
I thought it was insightful as Anderson and Stewart in Introduction to African American Studies began to outline the original purpose for AAAS and began to guide the reader into the ever changing purpose of AAAS. I personally think that we stuck to the old emphases too long and hurt the progress of AAAS throughout the college campuses of the United States. Even as early as the 70s, many African American attitudes had begun to change towards white people and vice versa. They no longer wanted to feel separate from each other, like it’s us and it’s them. I think the original leaders of the movements were still leading and still caring the fire from the Civil Rights Movement. They fail to see that the attitudes of black and white students where changing. There still might have been social and government issues regarding race in America that were hot, but the college campuses of America were always progressive and moving forward just as illustrated in 1968 with San Francisco State College. A college where white students were just as much a critical part of getting the first AAAS program started as African Americans or civil rights leaders were.
I like what Rooks stated in White Money Black Power, “Racial inclusion, white philanthropy, and historical memory are ultimately the center of the creation story of African American Studies.” I feel in spite of the civil rights movements and agendas throughout America, the reason for the inclusion and implementation of African American Studies within the educational system should have remained authentic to what Rooks stated. Just because enrollment in traditional white colleges were not reflecting African Americans, the purpose for including African American contributions within America in the educational curriculum should not have changed. When we take right actions for wrong or contaminated reasons, those right actions will eventually fade away or lose their momentum. Because of that, we find ourselves where we are today, trying reestablish black studies in the United States and in the hearts of African Americans. By now we should already have either mandatory black history or a completely new American history curriculum with the inclusion of African American contributions. Instead, we are still trying to convince mainstream America as well as African Americans that AAAS should even exist.
I like the first chapter of Anderson and Stewart wherein they gave an historical account of those great African-American philosophers such as Sojourner Truth, David Walker, Booker T. Washington and many others. For the African-American student, we must become aware of what we don’t know if we are to ever have any desire to protest for AAAS.
From the first module, I see a bit of quandary for those who push for AAAS. That quandary is how to speak to the already conscientious regarding black studies, and the disinterested at the same time. Sometimes it appears as the writers are preaching to the choir or trying to sell to someone who is already sold. Rooks seem to spend an enormous amount or writing defending or justifying her position before she makes her point. I guess I would prefer the more assumptive position, that if I am reading your book at all, I am on board. However, I realize we are all approaching these courses at different levels of awareness and enlightenment
I thought it was insightful as Anderson and Stewart in Introduction to African American Studies began to outline the original purpose for AAAS and began to guide the reader into the ever changing purpose of AAAS. I personally think that we stuck to the old emphases too long and hurt the progress of AAAS throughout the college campuses of the United States. Even as early as the 70s, many African American attitudes had begun to change towards white people and vice versa. They no longer wanted to feel separate from each other, like it’s us and it’s them. I think the original leaders of the movements were still leading and still caring the fire from the Civil Rights Movement. They fail to see that the attitudes of black and white students where changing. There still might have been social and government issues regarding race in America that were hot, but the college campuses of America were always progressive and moving forward just as illustrated in 1968 with San Francisco State College. A college where white students were just as much a critical part of getting the first AAAS program started as African Americans or civil rights leaders were.
I like what Rooks stated in White Money Black Power, “Racial inclusion, white philanthropy, and historical memory are ultimately the center of the creation story of African American Studies.” I feel in spite of the civil rights movements and agendas throughout America, the reason for the inclusion and implementation of African American Studies within the educational system should have remained authentic to what Rooks stated. Just because enrollment in traditional white colleges were not reflecting African Americans, the purpose for including African American contributions within America in the educational curriculum should not have changed. When we take right actions for wrong or contaminated reasons, those right actions will eventually fade away or lose their momentum. Because of that, we find ourselves where we are today, trying reestablish black studies in the United States and in the hearts of African Americans. By now we should already have either mandatory black history or a completely new American history curriculum with the inclusion of African American contributions. Instead, we are still trying to convince mainstream America as well as African Americans that AAAS should even exist.
I like the first chapter of Anderson and Stewart wherein they gave an historical account of those great African-American philosophers such as Sojourner Truth, David Walker, Booker T. Washington and many others. For the African-American student, we must become aware of what we don’t know if we are to ever have any desire to protest for AAAS.
From the first module, I see a bit of quandary for those who push for AAAS. That quandary is how to speak to the already conscientious regarding black studies, and the disinterested at the same time. Sometimes it appears as the writers are preaching to the choir or trying to sell to someone who is already sold. Rooks seem to spend an enormous amount or writing defending or justifying her position before she makes her point. I guess I would prefer the more assumptive position, that if I am reading your book at all, I am on board. However, I realize we are all approaching these courses at different levels of awareness and enlightenment
Black studies should be as important as any other class
by Shequita Merritt
Black studies should be as important as any other class. An African American Studies class should be a needed course to graduate in high school. Yes I know that there is U.S. history but we all know what we are taught in those classes and it does not even begin to go into the truths about African American History. U. S. history that is taught in high school does not do African American History any justice. This class would be great for black people but it would be beneficial to white people as well. If more white people knew as much about our history as we do theirs, they would have a better understanding of our culture and maybe then we could really see some change towards racism, which is becoming the elephant in the room.
These programs could be easily implemented into the class curriculum. Students would leave high school with a better knowledge of others. The class would consist of African American literature as well. The class would start by not talking about African American but Africa and all that it had to offer which drew the white people to Africa. The teacher could then go into the why black people and how did they even begin to take the soon to become slaves.
This would open the eyes of even some black people. Black studies as we have heard in our lectures can speak to the issues of Racism. I feel that if we teach students about Black people and send them into the world they could be the push racism need to be done away with. The student will go out into the world and government and fight for a change maybe they would see it as their duty to go out into the world and make a change. As you stated also in our lecture African American Studies have always been for whites as well as blacks to give white people insight. So I say to all future educators let’s get together and push for this.
Black studies should be as important as any other class. An African American Studies class should be a needed course to graduate in high school. Yes I know that there is U.S. history but we all know what we are taught in those classes and it does not even begin to go into the truths about African American History. U. S. history that is taught in high school does not do African American History any justice. This class would be great for black people but it would be beneficial to white people as well. If more white people knew as much about our history as we do theirs, they would have a better understanding of our culture and maybe then we could really see some change towards racism, which is becoming the elephant in the room.
These programs could be easily implemented into the class curriculum. Students would leave high school with a better knowledge of others. The class would consist of African American literature as well. The class would start by not talking about African American but Africa and all that it had to offer which drew the white people to Africa. The teacher could then go into the why black people and how did they even begin to take the soon to become slaves.
This would open the eyes of even some black people. Black studies as we have heard in our lectures can speak to the issues of Racism. I feel that if we teach students about Black people and send them into the world they could be the push racism need to be done away with. The student will go out into the world and government and fight for a change maybe they would see it as their duty to go out into the world and make a change. As you stated also in our lecture African American Studies have always been for whites as well as blacks to give white people insight. So I say to all future educators let’s get together and push for this.
Monday, February 6, 2012
Wednesday, February 1, 2012
Benefits of AAAS
by Andrea Benson
I did not know the true struggle for the AAAS Department in institutions until I began to read on these topics and watch the interviews. I felt so unaware of what is really going on. Sometimes we often take for granted those opportunities that are offered to us. I for one choose to minor in AAAS because I love the aspects of the history of the African American generation that are taught in the classes. Literature for me is a passion and a love, but to see how my own race has been a great influence in literature has been a great inspiration. I often felt that some types of literature were a little complicated and I enjoyed the challenge of trying to figure out what authors were trying to deliver through their writings. With African American literature and history you get so much more. The study itself is a sign of a struggling nation of people who have overcome so many barriers to become successful. What greater motivation for any race, than to study a group of people who have beat all odds against them. AAAS also gives an individual a diverse way of thinking, learning to think outside of the box. Imagining and positioning ourselves in the lives of individuals who have made great change and difference in our society. Who knows where this nation would be if the past was still the present. However, it is great to learn and know the reasons behind the pursuit of becoming a greater nation.
I did not know the true struggle for the AAAS Department in institutions until I began to read on these topics and watch the interviews. I felt so unaware of what is really going on. Sometimes we often take for granted those opportunities that are offered to us. I for one choose to minor in AAAS because I love the aspects of the history of the African American generation that are taught in the classes. Literature for me is a passion and a love, but to see how my own race has been a great influence in literature has been a great inspiration. I often felt that some types of literature were a little complicated and I enjoyed the challenge of trying to figure out what authors were trying to deliver through their writings. With African American literature and history you get so much more. The study itself is a sign of a struggling nation of people who have overcome so many barriers to become successful. What greater motivation for any race, than to study a group of people who have beat all odds against them. AAAS also gives an individual a diverse way of thinking, learning to think outside of the box. Imagining and positioning ourselves in the lives of individuals who have made great change and difference in our society. Who knows where this nation would be if the past was still the present. However, it is great to learn and know the reasons behind the pursuit of becoming a greater nation.
An Apologetic for AAAS
By Regis Reeves
Although I appreciate the personal (“what’s in it for me”) aspects of majoring in African, African American Studies, I think it’s bigger the than the personal benefits. Looking at the question in context of the entire reading and lectures, I see a greater need and greater call for a greater America. As stated in the textbook, education should give us the opportunity to be the best Americans or citizens that one can be regardless of race. African American influence and impact in America is so vital and profound that no one can overlook it or deny it. Whether we are becoming community leaders, employers or politicians, it is important that we are keenly familiar with the people whom we are leading and interacting with. We see clearly in many of the politicians of today that they have no education regarding the African and African American experience within America. I see this not only in white politicians and employment gatekeepers, but in African Americans as well. I hope that we see the personal benefits of employability, support from the department, how it makes our resume` appear and all the personal benefits as “icing on the cake”. The whole of why African and African American Study is vital to all Americans is far beyond my employment opportunities. If all we see is the “what’s in it for me,” then we cannot get angry at a Tea Party or a Newt Gingrich or Condoleezza Rice and Herman Cain. Because if you not educated to the African American experience, then you cannot speak to the African American experience or act in a reasonable and intelligent way towards it.
Although I appreciate the personal (“what’s in it for me”) aspects of majoring in African, African American Studies, I think it’s bigger the than the personal benefits. Looking at the question in context of the entire reading and lectures, I see a greater need and greater call for a greater America. As stated in the textbook, education should give us the opportunity to be the best Americans or citizens that one can be regardless of race. African American influence and impact in America is so vital and profound that no one can overlook it or deny it. Whether we are becoming community leaders, employers or politicians, it is important that we are keenly familiar with the people whom we are leading and interacting with. We see clearly in many of the politicians of today that they have no education regarding the African and African American experience within America. I see this not only in white politicians and employment gatekeepers, but in African Americans as well. I hope that we see the personal benefits of employability, support from the department, how it makes our resume` appear and all the personal benefits as “icing on the cake”. The whole of why African and African American Study is vital to all Americans is far beyond my employment opportunities. If all we see is the “what’s in it for me,” then we cannot get angry at a Tea Party or a Newt Gingrich or Condoleezza Rice and Herman Cain. Because if you not educated to the African American experience, then you cannot speak to the African American experience or act in a reasonable and intelligent way towards it.
Monday, January 16, 2012
Joan Myers Brown & the Audacious Hope of the Black Ballerina: A Biohistory of American Performance | The Afro-American Newspapers | Your Community. Your History. Your News.
Subscribe to:
Posts (Atom)