Every Black History Month there are a slew of pieces on why the month is irrelevant, unnecessary, etc. This is not one of them! I think Black History Month remains an imperative but I hope that we will deepen our understandings of our ancestral past so that we pave way for a different understanding of our people and the future. Unfortunately, the rush to get our history into a 29 days (it’s a leap year) will lead to a lot of misinformation. Let’s see if we can disenroll ourselves from the Willie Lynch School of Social Research.

It’s Black History Month and as both a professor and a lover of Blackness, Black things and Black people, I want us all to study up. Just make sure you don’t enroll in The Willie Lynch School of Social Research. Now some of my pro-Black, head wrap rocking friends who are very passionate about Black history 28-29 days a year are nodding their heads right now because they’re familiar with Willie Lynch and think I’m about to berate folks for taking up his ways. These are the alumni of that school I so desperately want to shut down.

For those who are unfamiliar, there is a notorious letter- “How to Make a Slave”- that was said to have been read by a slaveholder named Willie Lynch on the bank of the James River in 1712. The document explains how slaveholders should keep the various enslaved Africans of their plantations at odds with one another to ensure that they are never able to revolt and to keep the psychological chains on their “property” as tight as the physical ones. The colloquialisms used and the improbability that someone would have ever presented such a plan that effectively predicted the long-term effects of slavery (for example, our issues with complexion) have long been used by scholars and researchers to refute the authenticity of the document. But you can still find copies of it and even films devoted to explaining how it manifested in Afrocentric bookstores across the country.

The Willie Lynch myth is just one example of the lazy “research” we tend to do online about our community, forward to others or, worse, try to convince our children of. If we want to Black history to be known, felt and understood, we as adults have some work to do! Read more

A few days before Christmas 2011, Nike re-released the Concord Jordans to wild fanfare. As a rash of people lined up to scoop a pair or two, if they were lucky, the media swooped in to spin narratives of Black consumerism, irresponsibility and violence. In this piece on Ebony.com I talk about why myths like the Tyreek Amir Jacobs death emerged and why if we’re talking just about the shoes, we’re missing the big picture…

Like many young brothers growing up in the 1990s, I had a serious love affair with Jordans. I can recall getting my first pair (the IV’s for my sneaker heads) and wearing them sparingly, jumping over every puddle, and feeling like MJ himself when I stepped on the court with them (too bad my skills were more like Sam Bowie’s). My adolescent fascination with sneakers was at first looked upon strangely by my family and then frowned upon as news reports of young people being robbed or worse for the big-ticket shoes began to circulate. Since the 1980s there has been concern about violence, the high price of Jordans, and Black youth (and now adult) obsession with the shoes. While the sneaker madness may seem like an area for special concern, in reality, it’s hardly a unique expression of the all-too-familiar American consumerism. Read More

We are in a very special moment. Recently a dear friend of mine and great comrade told me about an art project that she is embarking on that connects incarcerated mothers and their children. For those who don’t know, women of color represent one of the fastest growing prison populations, so much so their growth is outpacing that of men of color. These booms in incarceration are additionally painful because many of these women were living with their children prior to incarceration. Katie Yamasaki has stepped up to craft an amazing project that begins the work of healing families that are being torn apart by the criminal (in)justice system. I can’t express the beauty of this project so I’ll let her tell you about it. Please watch the video, please donate (there are are only a few days left but she wants to raise over the goal to fully fund the project), and spread the word.

I had the honor of being invited by Holly Kearl, author of Stop Street Harassment, to be a guest male ally blogger on her blog. This was the first piece that was published in March.

In days past, a canary in a coal mine was critical for safety. Miners would keep a caged canary in a mine and as long as they heard the canary singing they knew they were safe from the noxious gases that they were exposed to. If the canary stopped singing and/or dropped dead, miners also knew the mine was no longer safe to work in. Our neighborhoods are our mines and street harassment is a noxious gas that threatens our community safety and stability but goes unacknowledged. The time has come to notice the canary is no longer singing, our communities are getting less and less safe and if we don’t take notice, no one will.

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I’m literally sitting here disgusted. I just have read about and heard discussion of the latest gang rape allegations in Cleveland, Texas. This allegation includes at least 18 young men and an eleven year old girl. The details of the case are still coming up, but there was videotaping of the rape and its circulation which went viral around local schools. We, as in the Black community and men in particular (trust me women have been doing a better job of this than us), need to have some serious conversations about sexual violence. As a young Black man, my education around rape and other forms of sexual violence was a slogan, “no means no.” If you are like me and product of the 80s then you know slogans like “just say no” gathered more laughter than followers. It’s time for a different conversation with our boys.

In fact, I wonder, are we even talking to boys and men about sexual violence? We need to engage boys and men in conversations not just about the mechanics of sex, but the responsibilities that accompany it (beyond pregnancy and STIs). While sex and sexuality are often discussed as private, in a puritanical sense, sex and sexuality are all around us. Youth are inundated with messages about sex, violence and power. Most boys have watched a pornographic film by the age of 11. You can chose not to talk about sex and sexual violence but they’ve likely already witnessed it.

Anytime one thinks about adolescents or children, the role of peer group looms large. As an adolescent I knew which friends had access to “adult materials” and also which friends or family were having (or so I thought) sex so they could tell me what I wanted to know. It was in this private context that I was taught about “running trains.” For those not familiar, that’s a colloquial reference to multiple men having sex with a single woman in succession. I was taught that if you found a real freak, everybody could participate. When I heard Snoop’s album and they sang, “It ain’t no fun, if the homies can’t have none” that was my reference and the image that came to mind. I was casually socialized into thinking that there was no gang rape, instead there were only gang bangs. Whether it’s Kid Cudi saying “me first” on I Poke Her Face or Wale ending his verse referencing “a train” on No Hands, our boys continue to learn gang rape is just a casual part of partying and growing up.

Some scholars estimate that between 10 to 33 percent of sexual assaults are multiple assailant (gang rape). Psychologically most common to these occurrences is an emphasis on power, displaying heterosexuality to other men, and drifting – where people commit crime that they may not agree with following others in a group. In short, gang rape is a group problem that makes clear we have to collectively change how we think about what it means to be a man and the role of power in our lives. At the core of the heinous act is often an attempt to validate one’s masculinity to others. Non-participation could mean being pushed out of the group or being “outed” (read: labeled as gay and this ‘not a real man’). If we don’t teach our boys to think differently about what it means to be a man, we will continue to be plagued by this issue.

This however is not simply an issue of peers. I can recall uncles saying, “you ain’t no real man till you’ve had some” or have seen parents questioning if children “have sugar in the tank” in attempts to legislate what it means to be “a real man.” When you couple these types of messages with misinformed sexual commentary, it creates a dangerous brew. As we are teaching boys about their journey into manhood, we often start with the ideas of power and control. I can’t recall how many times I’ve been in households where a 10 year old is referred to as “the man of the house” and told to “protect his mother and sisters” (I’m not even going into family structure here, just bear with me). This gives boys the idea, from an early age, that manhood is about power over women and about protect of girls and women from dangers. What if we pushed our boys to think about power sharing with girls and women? What if we restructured journeys into manhood to emphasize that best qualities of adults are neither masculine or feminine, they transcend both? What if we actually began to listen to our kids and talk to our kids about what we want our communities to look like? What if we envisioned spaces that were safe for girls and boys and women and men?

While I spend most days trying to crack the achievement gap, I cannot help but think the same questions of how do we shape peer influence and build individual personalities that can buffer against negative messages play out in sexual violence as well. In the case of education, we haven’t figured out how to transform peer influence and that’s with a million messages saying “stay in school” and “school pays.” But education has the advantage of being on the radars of millions. In the case of sexual violence, adults suffer from a lack of communication. The teenage years are guided by adults suggesting that youth not “follow the crowd” when it comes to drinking, drugs, and other speakable maladies, but sexual violence remains silent and untouched.

If we are going to provide a safe environment for boys and girls as well as men and women, we cannot afford to be silent. We cannot afford to flinch and/or turn away when they are honest about what they’ve learned about sex, relationships, and power – even if when we hear  our “messed up” messages that we’ve passed echoing back at us. We have to stand and have real conversations about gender violence and its severe consequences for all involved. This summer, I’m Program Coordinator of the B.R.O.T.H.E.R.S. (Boys Rising Organizing to Help End Racism and Sexism) where we will be working with adolescent males to become allies against sexism and gender based violence. Sexual violence is a collective issue and one that is sadly often framed solely as a “women’s issue.” I hope this post helps to highlight the extreme need of men and boys to be allies against sexual violence, if not we’ll find our boys and men being allies against it.

For resources on coping with and ending sexual violence:

A Long Walk Home

Men Can Stop Rape

RAINN

Everyone should watch this video of Tony Porter as he delivers a talk in DC earlier this month on masculinity. Masculinity, in its simplest terms, is “what it means to be a man” in a given society. Porter does a great job of sharing his personal narrative of growing up and fathering and how they have forced him to rethink what it means to be a man. Because of work of folks like Tony Porter, Jewel Woods, Mark Anthony Neal, Daniel Black, Byron Hurt and many others I’ve been pushed to rethink what manhood is and to find/develop healthier models of masculinity. I’m pleased to announce this summer I’ll be working with the non-profit A Long Walk Home to develop and implement a program in Chicago that deals with these very issues. We’ll be working with Black male youth on being allies in the struggles against sexual violence and gender oppression, while providing these young men the scaffolding to be advocates for their selves and peers. But more to come on that later. In the meantime, please click and share widely!!

If you can’t see the video, click here.

Hat tip to E. Mari Morales-Williams for sharing this with me.

The recent buzz around education reform is growing, but silenced in this buzz is race. The amazingly taboo yet significant social phenomena is giving way to colorblind policy makers and educational activists. Can we truly transform an educational system if we don’t take account of one of its most enduring cleavages? Check out my thoughts on Atlanta Post.

Silver screens across the nation will soon be buzzing with “Waiting for Superman” directed by Davis Guggenheim and the team that brought us “An Inconvenient Truth.” Backed by media powerhouses like Oprah, the film has the potential to change the nation’s perspective of education and what needs to be done. While this is promising, conspicuously absent from these bubbling discussions on changing education is the issue of race. The absence of race is not just a pitfall of the film; race as a taboo topic permeates most of the education reforms being considered.

Read more here.

For the past few years, I have been diligently working on issues of inequality in well-resourced school settings. My book is coming along nicely, but I thought I’d share some of my insights with the public, well the non-academic public. As the nation turns its attention towards education, we cannot think that suburban spaces are more equal. While many of our families move to these cities for their reputation and resources, we are often locked out of these amenities. Check out my piece on theGrio.com about this.

The achievement gap. These three words have launched a million initiatives, all with the goal of closing the average differences in test scores between black and white students. While more and more people are getting in on education reform and more attention is being placed on it due to films like Waiting for Superman, we cannot make the mistake of thinking that black students who are not in the inner-city are safe from inequality. In fact, the gap in test scores between black and white youth in the suburbs is only slightly smaller than the urban and national gaps that we observe. As we turn out attention towards reforming education, we must think about inequality in the promised lands of suburbs.

Read more here.

This morning, another piece of my writing on education reform and “Waiting for Superman” was posted on theRoot.com. This is a lengthier discussion of the state of educational reform research and what we know. While I don’t cover the universe of education reform policies, I do cover six key ones: charter school success, money matters, evaluating teachers, teacher pay, paying students, and Promise Neighborhoods. I close out the piece with a discussion of solutions and food for thought around changing urban education. Check it out.

Education reform is a hot topic these days, thanks to the recent release of the much-hyped documentary, Waiting for Superman.  Directed by the same team that produced the award-winning An Inconvenient Truth, the documentary takes a hard look at the dilemma of American educational failure. Viewers get a heart-tugging tour de force of issues plaguing low performing American public schools. What viewers do not get, however, is an education on the realities that hamper real reform. The problems that our schools face are complex, but director Davis Guggenheim and crew tell viewers the solutions are simple and “we know what works.” While that’s a powerful statement, there is little research — or reality — to back up that claim.

The truth is, when it comes to implementing education reform, we don’t know for sure what works.

Read more here

Last week a firestorm surrounding Shirley Sherrod erupted. A spliced video of her speech ended in her force resignation from the USDA and condemnation by the NAACP. Following the debacle, there were multiple editorials and comments about the failures of the NAACP. While I completely agree the NAACP and USDA failed to respond appropriately to Sherrod, I don’t think the picture that has been painted of the NAACP is accurate or contemporary. Beneath I offer some reasons why and what it means for movement building.

It’s time that we as Black folks come to address our NAACP problem. As we’ve watched the news coverage of the Tea Party declaration and the Shirley Sherrod debacle, many of us have been thoroughly disappointed by the NAACP. However, even with this disappointment, we should be equally enraged by our response to the missteps made by the NAACP.
Read more of the full article at the Atlanta Post.

Let me get it out of the way: I wasn’t the biggest fan of Pac’s music. I am the dude who loved “Me Against the World” but didn’t feel “All Eyez on Me.” Despite this, I really appreciated Tupac as a thinker and Hip-Hop icon. He really pressed the limits of our understanding of Black Power, urban decay, and the voices of the youth. While so many glomed onto his Thug Life persona, they missed his deeper analysis and critique of social conditions, generational divides, and his raw honesty.

I have said before and will say again, Tupac was a living metaphor for the Black man in America. Brilliant and Ignorant. Powerless and Powerful. Loving and Abused. Oppressed and Oppressor. Tragedy and Triumph in real time. To many, Pac’s approach was hypocritical, dissonant, even schizo. But if you listened with love, then you understood Pac was truly the rose from concrete. There was/is much to be learned from our brother Tupac Amaru Shakur.

Beneath is a video of one of Pac’s speeches at the Atlanta banquet of the Malcolm X Grassroots Movement. Free the Land! Rest in Power and thank you for your honesty and the lessons that you’ve left behind Pac.

On February 10th, I had the pleasure of joining an esteemed set of scholars for the 143rd Founder’s Day Symposium at Morehouse College. The symposium title was, “Black Men in the 21st Century: Myths, Data and Realty.” This post has the links to all the talks, each one was uniquely insightful and I provide brief synopsis above each talk. If you’re concerned about Black men, this is the set of videos to watch. Special thanks to Dr. David Wall Rice and Dr. Obie Clayton for organizing and executing a stellar opportunity to build better Black men.

Introduction with remarks from Dr. Obie Clayton (Sociology), President of Morehouse College Robert Franklin, and Dr. David Wall Rice (Psychology)

Dr. Horace L. Griffin‘s ( Pacific School of Religion) talks on The Black Church and Black Macho. Griffin goes in depth and breaks down his passage through Morehouse as a religious fundamentalist and arrival to a deeper and more rich spirituality. Griffin breaks down his misogynist and homophobic views and his development into a more equity driven gay Episcopal minister. He is author of Their Own Receive Them Not: African American Lesbians and Gays in Black Church.

Dr. Michael J. Strambler (Yale School of Medicine) breaks down questions of educational motivation among African-American males. He reviews and challenges the current set of explanations which assume low motivation and anti-academic attitudes of Black youth. He then identifies some promising practices for reforming schools to positively affect Black male student experience and performance.

Dr. Shani Harris Peterson (Spelman College) presents on sex, media, and its implications for health. She challenges the audience to interrogate videos, including Snoop Dogg’s “Beautiful.” She also masterfully negotiates a set of questions that essentialize Black women as golddiggers and Black men as African royalty.

This is my talk and I’ll be offering more comments tomorrow in a post on Black Male Privilege (BMP) which includes the link. Also, check out Sister Toldja’s salute to my talk (blushing) and more importantly the subject matter of BMP.

Lastly, the panel closes with a question and answer session where a number of issues are clarified and challenging thoughts offered.

“History is not a procession of illustrious people. It’s about what happens to a people. Millions of anonymous people is what history is about.” – James Baldwin

The partner post to this post, Haiti in Context: History gives you the long view of how we have arrived to the crises in Haiti. This post gives you the story of the people connected and concerned with Haiti. I’ll let people’s voices speak for themselves:

Jo Nubian penned a powerful and inspiring reflection on Haiti

My heart has many compartments, sacred spaces for sacred people, and one of those spaces belongs to the people of Haiti.  I don’t love Haiti because I pity her, let me be clear about this so that there is no misunderstanding.  Haiti suffers with more pity and inaction intertwined than possibly any other place on this planet and my revolutionary spirit does not care much for those types of  bandwagons.  My love for her sits beautifully, poised  and majestic, eagerly recalling a freedom that somehow my heart knows more than two hundred years after she became free.  Yes, I celebrate her sons Toussaint Louverture, Jean-Jacques Dessalines and Alexandre Petion, but also every slave, every overseer, every African spirit who decided that our people were not chattel and were destined for liberation.  That spirit is still very much alive in her, despite and maybe because of all the hardship that she faces.  When I ponder Haiti, I ponder her with these feelings of love, respect, and adoration.

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A good and brilliant scholar friend of mine Ferentz Lafargue fills us in on Haiti’s progress, not just its peril.

In recent months there has been a spate of articles exploring different aspects of Haiti’s progress and progress of Haitian-Americans in the United States. These articles range from a gushing profile by Amy Wilentz in Conde Nast Traveler to a Wall Street Journal piecehighlighting a rise in Haitian American football players, titled aptly enough “These Days, Everybody’s All-American Just May Be a Haitian.” These come on top of feature articles about prominent Haitian-Americans such as 2009 MacArthur recipient Edwidge Danticat, White House Director of the Office of Political Affairs Patrick Gaspard and musician and activist Wyclef Jean. On the one hand, these profiles suggest that Haitian-Americans are taking another step forward in gaining recognition in the United States, much as our immigrant predecessors from Ireland and Italy did in the first part of the 20th century. At the same time, when read alongside glowing reports from Bill Clinton, U.N. Special Envoy to Haiti, about improved conditions for entrepreneurs and improved security on the island, it appeared, as one colleague recently put it, that Haiti was finally “open for business.”

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I am not sure who to attribute this poetic reflection I Am H.A.I.T.I. but it is ripe with painful truth, hurt, and prospect.

I AM H.A.I.T.I.

The only time the world cares about me is when I rise up and bury my own children, when I eviscerate my offspring. I am H.A.I.T.I., you pay attention to me when my children are entombed by the shoddy concrete that is left over for me to house my family while the grade concrete is shipped off to Western cities and suburbs. I am H.A.I.T.I., you now cry for me, when usually you don’t give a shit about me.

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Both TastyKeish and Southside Scholar have beautiful and painful insights into what is happening to folks in Haiti today as well as super informative links, please visit their sites and be enriched!!! Remember it is the elevation of these and your voices that let the world know that we care. Not just that we care about disaster relief, but that we care about the next steps, policies, and programs towards Haiti. A friend recently told me of a set of Black folks who talked about many reasons for giving, but came to conclusion that it didn’t matter. Remember your dollars not only help with disaster relief but send a message that there is a real connection and concern with Haiti and her people. To me, the past few days have been draining and renewing at the same time. I am humbled to be surrounded by such great caring and loving thinkers and doers, I pray that it is this energy that is carried forward in the resurrection of Haiti.

*please pardon me for not citing where all these pieces came from. Folks have forwarded me so many things. Charge it to my head not my heart.

And one of them is not the use of the word Negro which has BEEN appearing, including on the 2000 census short and long forms.

1) The counting of prisoners – Currently prisoners are counted as residents of the counties in which they are imprisoned rather than their home communities. This serves to increase political representation in areas that tend to be rural and White, while decreasing the political representation of the home communities that folks come from.

2) Who is White? The extended racial definitions provided by OMB 15 say that, ” A person having origins in any of the original peoples of Europe, the Middle East, or North Africa.”  Notice something about that? I was certainly surprised that folks from North Africa and the Middle East remain classified as White, despite the socially distinct lives that many lead.

3) Undercounts. The issue of Negro was raised in response to the potential of people being offended and “opting out” of the Census. If seeing Negro makes you not fill out the Census form, I’m going to wager you weren’t going to fill it out in the first place. Many communities remain undercounted: the poor, the young, immigrant to name a few, this all matters for political resources. If you’re worried about undercounts, think also about the homeless. Their undercounting means fewer resources for those feeling the hardest brunts of the “land of opportunity.”

I am all for rallying around a cause. I’m just not sure I can meet ya’ll down at the Census offices for a protest over Negro. Focus groups, lettering writing campaigns, and write ins suggest some of our older brothers and sisters still support the term. Let’s focus energy in creating greater political clout, not appropriate nomenclature.

This is my reflection on Imani: Faith…

Faith is often thought of in a religious and spiritual way. Having grown up in a Baptist church I often heard, “Faith is the substance of things hoped for, the evidence of things not seen.” (Hebrews 11:1) This common articulation suggests that there is a higher power ordering our lives and we must remain faithful to see it come to fruition. This orientation asks one to have faith in a higher power, often called God, and if I asked many walking the street, “Do you have faith in God?” they would likely answer, “Yes.” If I ask them, “Do you have faith in Black people?” I’m not sure I would receive such an affirming response.

Karenga defined Imani in the following way, “to believe with all our heart in our people, our parents, our teachers, our leaders and the righteousness and victory of struggle.” The definition noticeably and intentionally does not ask the basic question of faith in a higher being, but more so asks can you have faith in those with home you walk this earth? Can you have faith in those who you live with, go to school with and struggle with? The older I get, the more I find people openly acknowledging faith in a higher power and disavowing faith in our people. While I do not want to get into a question of religious or spiritual beliefs (that may come though), it strikes  me as peculiar that with the tremendous history and contributions that people of African descent have made, that many of us – myself included, will suggest “we ain’t gonna make it.”

Is it an understanding of history or not understanding history that allows one to draw such a conclusion about the African Diaspora and particularly African-Americans? In the past year, I’ve been trying to push myself out of being a member of the Possible Police. The Possible Police are a unit of Black folks who whenever a discussion of change begins to happen, they ruminate, “It ain’t gonna happen.” “We already tried that.” “Let me know how that turns out.” Or “It’s impossible.” In all honesty, the election of Barack Obama pushed me to more deeply question my beliefs around struggle and victory. While I’ll be the first to say the election of Barack Obama is no magic salve, I must also acknowledge that his election is the fruit of significant struggle.

It worries me that at the age of 31 I can say “It won’t happen in my lifetime,” This in some ways reflects a resolution of defeat at worst or delayed gratification at best. This tradition of nay saying, instead of affirmation, conveys a deep lack of faith among the population who most need it and have the most to offer, the youth relatively young people. My walk with brothers at CCNY has pushed me to articulate hope, in spite of defeatism’s presence. In listening to their questions about the future, family, and opportunity I kept hearing a lack of faith in themselves, our people, and the world. I have taken to asking, “Why would you tell yourself you can’t? There are a million people who would tell you “you can’t”, “don’t try it”, “you’re not worthy” in a heartbeat. So why would you be the first in line to do that?” The path that we have walked has been a long one and often bitter one, despite this strong men and women keep coming.

Some brothers have asked me, why I keep a faith in our people? For me it is about faith in a higher power and in our people to make change.  I would venture to say, a lack of faith in our people and ourselves individually often reflects a lack of faith in a higher power and/or the ability of people to produce change. While some may argue, “place your faith in God, not humans”, it is the divinity that I see in my people that forces me to fight through the muddy terrain of self hatred and doubt. A faith in Black people often is one that necessitates we see beyond the obvious and embrace the possible which were denied for so long. It is necessary that we are grounded and realistic, but not necessary that we concede defeat in the beginning of the battle. Can you begin to imagine if our ancestors, held in the bondage of slavery throughout the globe stopped themselves from dreaming and working on freedom? If the answer is no, then why should we come this far and give up our faith?

This is my reflection on Nia Purpose ”To make our collective vocation the building and developing of our community in order to restore our people to their traditional greatness.”

While there is no one path, ritual creates a space for purpose to emerge and understanding to evolve. I think the rituals that we do can serve to build greater understanding of self and with each successive engagement expands the meaning of the ritual and principle. This year’s participation in rituals of writing daily on Kwanzaa served to enrich my understanding of each principle’s purpose and my own purpose.

From B I R D flickr photostream

I have been having conversations all Kwanzaa with adult brothers and sisters about celebrating it and there are a number of who respond, “I did when I was kid and it was cool then but ….” As someone who did not come up celebrating Kwanzaa, I’m from one of those Black families where members-only jackets were more common than dashikis, I have appreciated the adult understandings that have developed for me from the Nguzo Saba or Kawaida. While many enter the festival of Kwanzaa as a ritual where the Kinara needs to be there, corn and squash is around, and we should yell Harambee, this can be a part of Kwanzaa but the reflection on the principles as an individual and within a group are paramount. Through participation in the rituals associated with Kwanzaa (both reflection and actions) we have the opportunity to deepen our understanding of their purpose, our purpose, and often discover things that were beyond the original conception.

I recently was discussing Ujamaa with a sister online who was talking about explaining it to four year olds and how difficult it is. She had settled on an example of a lemonade stand. I added, “Maybe you can explain it as sharing. Tell them it’s about businesses that share with the community. Maybe point out businesses that share usually know your name or other folks in your community’s name.” While this was a rough and dirty way to explain it, I think it begins to get at some of the core dimensions of Cooperative Economics. Now I don’t think “businesses that share” is the limit of Ujamaa, instead as adults I think the purpose of the principle is to get us to think more deeply about the economic systems that we are involved in. Julius Nyerere enacted a system of Ujamaa which was a form of socialism in Tanzania. Imagine if in the same room we had young folks talking about sharing, adolescents discussing the validity of buying Black, and young adults and adults talking about the promise and pitfalls of differing economic systems and policies? Those types of discussions would invariably benefit our community. It seems with each step in one’s development, the purpose in the principle should be seen differently. Each year, we must bring the year’s gains, losses, and insights to the festival of harvest. While the ritual remains the same, the purpose does not change, it just grows as we do.

This is my reflection on the principle of Ujamaa – Cooperative Economics…

The title of the post is a variation on a sage comment by bell hooks who stated,”… black self-determination is not the same as black capitalism.”

This excerpt of her quote summarized many of the issues that I see floating around now when we discuss the evolution of Black Power and its evolution into cultural practice and social organization. In this new constellation, the new Black Power is seated in Washington DC on Pennsylvania Avenue, self-determination has become “grinding” for you own good, and cooperative economics has been transformed into buying Black. While I am all for the evolution of ideas, when the spirit of the thing is lost, the question of “how does the individual part relate to the whole?” becomes all the more critical. Last year, I wrote about the issues of reducing Ujamaa to buying Black, which I still stand by, but we must also realize that true cooperative economics demands the sharing of investments and rewards for our community which can include but is not limited to monetary contributions. It is true collaboration in the (financial, social, and cultural) economy of our community’s which will keep our collective and individual mouths fed and determining the direction of our community.

What if the investments we made today were in community? To most, this means “buy black today” but couldn’t we also suggest “donate Black today” or “volunteer black today”? The idea that consumption is the only way to participate in economics is misguided, there are multiple way to participate in economics that are not just based in consuming but are based in building. Beneath the image I offer some suggestions for economic contribution for spenders, philanthropists, and activists:

For spenders:

I recently tweeted about The Power of One card which I was introduced to at my favorite uptown bookstore Hue-man. The card is a Harlem based Susu that is designed to provide a reinvestment into the community via programming and provide members with discounts at participating vendors. This type of program is particularly important in a community like Harlem where we, people of African descent, compose the majority, but are the minority of business owners and often have our interests and needs overshadowed by those concerned with capital first and people second.

For philanthropists:

Our communities are in dire need of more resources to deal with the host of issues that we face. When I talk about “giving” folks often hit me with, “I ain’t got it.” While times are hard, a donation of 20 dollars can really help boost an organization’s ability to work in the community. A gift of twenty dollars is often what many of us spend on a meal. Could you carry a lunch twice a month or dine in one more night? We show what we care about by what and how we invest in it. If you don’t have the time but you have a dime, please spend it with organizations that deal with the issues you care about. Recently I’ve been really concerned with issues of sexual violence, grassroots community programming, youth advocacy with social media and homelessness, so these organizations have gotten my attention. No you can’t donate everywhere, so like all investments, make them wisely and with care so that they’ll have the greatest (community) return.

For activists:

I listen to Jay-Z and find him to be a wise man (I know some of you are trying to take away my “conscience black card” right now, but hear me out). Jay has been know to be a huge philanthropist and on Minority Report he reflected on philanthropy and Hurricane Katrina, “Sure I ponied up a mill(ion)/But I didn’t give my time/ so in reality I didn’t give a dime or damn/ just put my monies in the hands of the same people that left my people stranded/ Nothin but a bandit/ just left them folks abandoned/ damn that money that we gave was just a band-aid.” Often times we think of investment in our community as ones that come from “giving back” and “donating” but there are many things that your dollars cannot do, but you as a person can. Whether it’s mentoring, spending time collating papers, or donating your voice to share perspective, there is a need for you to give more than from your pockets. The intangibles often mean just as much if not even more than marks in a ledger book.

Back in May, I wrote the Possible and the Probable part 1 which dealt with questions of gender, expectation, and realities. This time I’m onto a subject near and dear to my heart, education. Last May, David Brooks penned an editorial called, “The Harlem Miracle” which reported on the Harlem Children’s Zone’s Promise Academy charter schools. Brooks bases the editorial on a correspondence with Roland Fryer, economist at Harvard and NYC public schools Chief Equity Officer, who had just completed a study with Bill Dobbie says they found the Promise Academy “eliminated the Black-White test score gap.” For Brooks and Fryer, this was a miraculous occurrence which created a firestorm of attention and riled voices of “what can be done in high poverty school, when there are no excuses.” I have been working with urban schools since the early 1990s and I know that “miracles” are possible but they are not probable. I must admit, I approach claims of unmitigated success, miracles, and beating the odds with a degree of skepticism, not because I don’t want these claims to be true, but because as folks often say, “if it’s too good to be true, it probably is.”

They deserve better, but do we know how to make better for all?

Now some will read this and view me as a pessimist around education, in fact, I am the furthest thing from it. My vision and goal is to have an urban education system where chances of success exceed chances of failure, where families have options, were school staff are supported, and youth become critical thinkers. Is that too much to ask? If you look at the condition of our cities public schools you would begin to believe the answer is yes, that is too much to ask. On the Left, there’s often the cry that resource inequalities are the reason for poor performance. On the Right, the call suggests that instead of working hard, schools, teachers, and students are hardly working and inefficent. Unfortunately the people trapped in the middle of these ideological battles are poor, Black, and Brown families lodged in failing schools in: Detroit, Baltimore, New Haven and the list goes on. The biggest confusion that I see emerging around urban education is the highlight of a few successful schools in a city and mistaking that as the probable, that is what will likely happen, in the city as the whole. These schools are the possible, they are what can happen against dire conditions but they are not probable.  These exceptional schools, like breakfast sausage, are quickly consumed by people but most are afraid to look at what it goes in to making the end product. These schools, which have gone by many labels such as No Excuses, High Flying Schools, Tough Love or Miracle Schools all reflect a desire to point out exceptional success, but with little scrutiny of how this success emerges, if this success is sustainable, and if this success can be replicated. Most, if not all of the schools talked about in these articles and segments, have had huge investments of resources both material and non-material (e.g. dollars, partnerships, unmitigated administrative power, strict standards of enrollment, parental mandated behaviors) which are not reported on in news stories. They carry with them conditions and rules that if you clamped most urban schools with and demanded conformity to in wide-scale would surely mean the casting out of many students, abuses of labor law, and spikes in test but not the sustained development of critical thinkers. What often looks like a miracles upon first glance for a small group would be a nightmare for the mass upon deep investigation.

The reality is that the schools you see championed on the news for exceptional performance are in part being elevated to support mental and material divestment in traditional public educational systems. You sit and say, “If they can do it, why can’t the others?” These schools appear to be anomalies at first glance, but with further reading you see why they look as they do and why often their success is not sustainable or transferable. Replicating success in urban schools has been policy alchemy since the days, and even before, Ron Edmonds and continues to demonstrate that urban education will not be solved until we can see a system wide change in results for children. Despite the caution of social analysts like Richard Rothstein, the trumpets of success of a few urban schools continue to defeaningly blare out the cries of whole cities in educational disrepair.

Some will suggest are being used to suggest the thing missing from our schools is hard work, but that too is an incomplete picture. While all schools could be improved marginally with more hard work, the solution is often not simply pulling harder on bootstraps or throwing dollars. In fact, we have seen time and time again, that neither in isolation works. If educational research has taught us anything, it is that we do not know the formula for success in contemporary urban schooling. There is little to no evidence that more charter schools are better for kids in urban areas. There is little to no evidence that more charter schools improve the “market” of urban schools. There is little to no evidence that success in one year on a standardized test will be repeated in the next. There is little to no evidence that cities schools perform at an equal level to suburban schools consistently. Yes, this portrait is bleak, but it is the state of affairs. This is a hard truth to swallow, this is why in part people continue to point to “the miracles.”

To me, the situation of urban education is much like the common cold, as technology advances, we find more and more options that tend to abate sickness, cover the symptoms, but still there is no cure. Like the snake oil salesmen of the past, what works for one, seldom works for many, or may not work at all. I am hesitant to listen to anyone who tells me, “We know what works” because suggesting so would be based on the possible, while ignoring the probable.

I just watched Precious, Lee Daniel’s film based on the novel Push by Sapphire, and the only way I can find to describe it is extraordinary in the superlative and literal sense. Extraordinary, in the superlative sense, for its craftsmanship in visually and textually telling a narrative of the composite character Precious. It is extra-ordinary (beyond ordinary), in the literal sense, in that it concentrates on a particular set of lives ravished by sexual abuse, physical abuse, and poverty. This is not the tale of all in poverty, but it is a tale that exists. I’m only at the computer writing this because the debate about Precious seems to catapult between a discussion of poverty porn, a Winfrey and Perry produced fetish film to being called a diamond or the Audacity of Precious (a play on Obama’s autobiography). I read the reviews, watched the film and come down somewhere inside and outside of these takes. I did not read the book, I am not a cultural critic, heck I even took a group of friends to see the wrong movie, despite these things I came to Precious open to what it had to offer and enjoyed what I received.

From the moment of the opening credits when the viewer beings to read phonetic words, you are forced inside the life of Precious. I found the narrative was powerfully weaved. The viewer gets to see the compounding hazardous factors that assault Precious on the daily: failing schools, inadequate academic preparation, lack of healthy food options, substandard housing, negotiating the social welfare system, domestic violence, sexual assault, just to name a few. These hazards, for me, fall into two categories, the former are normative of many families mired in poverty and the latter two are often more prevalent in families mired in poverty but are not necessary conditions of poverty. Put another way, the first are features of what it usually means to grow up in a poor neighborhood and household. For the last two, the odds of them occurring are increased by being in poverty but that does not mean they happen in most poor homes. Poverty, like most social forces, has a way of making bad things worse and Precious illustrates this painful circumstance. The movies portraiture of the mid 1980s New York scene is disturbing and rings with a tenor of truth and fantasy. I expect nothing less from a film about urban issues and youth.

The character Precious’ agency, her ability to make independent choices that affect her life, is wonderfully represented in the face of the social maladies she encounters (yes, I know most have an opposite take on this and I’m likely setting myself up for a battle but it’s all good). For those of us who have committed many hours to working with urban Black poor communities, we know that success or transcendence is not always or even often the outcome. You begin to look for the small victories that some would not see as minor, but are nonetheless steps to persevering with the goals of thriving. Our communities are resilient and I think the film captures this and puts context on that resilience. For example, in the movie, the decision to speak up in the welfare office knowing she would compromise her safety, housing, and potentially her life was beyond brave. While sitting in an arm chair and suggesting such a decision is the “obvious” one or one that is “unhelpful” is too narrow a perspective on the faces at the bottom of the well.

I was moved by the film and the story because it represented, in many ways, the lives of the students who I could not touch in New Haven, Atlanta, Detroit and New York. The children who moved, by force and by choice, from the classrooms and schools which I’ve visited, taught in, or spoke at. All too often their agency becomes rendered invisible while their transgressions such as imprisonment, welfare receipt, and deaths are hyper-visible in the public sphere. For this reason, I appreciated the voices and lives the film narrated. There are a number of excellent reviews on what the film missed and some issues that deserve serious consideration. Both The Root and Racialicious do an excellent job of taking these on and I won’t rehash them so please do read them!!! This is not so much a review but rather a reflection and endorsement of stepping out to see the film for yourself. I am excited by the debates and conversations that are erupting for the film and hope they lead us to new ground in transforming communities.

For the past few weeks I’ve remained unsettled by the videotape of Derrion Albert’s death at the hands of Black youth in Chicago. Like many, I avoided the tape for days on end, only to finally watch it in horror, with pain, and without direct recourse. This feeling of paralysis that many of us have felt is not one that is new to our community, whether it was the viewing of Emmett Till’s body in Jet or the railroading of the Central Park Five, the loss and defilement of Black male life at the hands of those Black, White or other remains sickening.

We, the concerned, the tired, and the committed have a rare opportunity to join not just in frustration, but in production. This week, at the Think Tank for African American Progress’ meeting in Memphis, Tennessee entitled: “What is the future of Black Boys?” While the media, and by admission in many of our community, suggest there is little being done to combat the conditions that black male youth face, there is work, there is opportunity, and there is the need for your voice and energy.

The Think Tank for African American Progress is a young organization birthed from the Brothers of the Academy with a unique mission and method of operation. This meeting marks the 4th in a series of ongoing discussions and actions surrounding the conditions that African Americans face and create. The think tank uniquely does the work of on problems as well as solutions! When conditions are detrimental, the question is asked, “What can be done to create change?” When conditions are producing the results we desire the question is asked, “What can be done to replicate this success?” Another of its unique features is the structure and value of collaboration. All participants, whether a concerned community member or renowned scholar have input in the structure and solutions offered by the Think Tank. Under the model, differing experiences lead to differing expertises, which lead to the diverse collaborations. Our community is certainly in need of diverse solutions to common challenges.

While not everyone will be able to make it to Memphis this week, there is much that can be gained and contributed to this ongoing work. Soon after the meeting, presentations and documents that emerge from the meeting will be made available via the Think Tank’s website. While so much time is spent on concentrating on what is “going wrong” with our community, Black males in particular, this is a unique opportunity to move from a discussion of Black men as endangered and disconnected to a conversation where care, concern and community lie at the center. On this 14th annivesary of the Million Man March, let’s put in the work to move the condition of Black boys from crisis and construct a new future for Black boys and more healthy Black community overall.

Today, Obama will address the nation’s children about the value of education. The speech has been met with a firestorm of controversy, particularly from the Right, calling it indoctrination.  While i think the Right’s panic peddling is wrong, I do think there are some dangerous things about today’s speech. Find out my full thoughts here on a piece I wrote for TheGrio.com.

Today, President Barack Obama will deliver an address to the children of the United States on the value of education. The speech has been met with a firestorm of reaction and disapproval by critics on the right, many of whom have called it a dangerous form of indoctrination.

There is a clamor about this type of speech being unprecedented – even though George H.W. Bush gave an address to U.S. school children in 1991 – and dangerous. But the real danger lies in the lack of emphasis education has received in Obama’s administration and what our young people may be learning about education’s value in our current economy.

The majority of Obama’s administration has been taken up with foreign affairs such as the wars in Afghanistan and Iraq. Domestically, attention has been concentrated on the recession and health care reform. While these problems and resulting policies are important, what happens to the youth of America arguably sets the tone for the next half a century.

Read More

On Monday (July 13), I have the esteemed pleasure at speaking at the NAACP Centennial Convention in New York City. The 100th anniversary of the NAACP is a symbol of perseverance, power, and adaptation in the struggle for

civil rights and beyond. I will be on the “Building a Progressive Agenda Towards Quality Education” at 2:30 with Judith Brown-Dianis (Co-Director the Advancement Project), Dr. James Loewen (Author of Sundown Towns and Lies My Teacher Told), Dr. Charles Willie (Professor Emeritus Harvard), Dr. Edison Jackson (President Medgar Evers College-CUNY).

Murray Hill Suite, New York Hilton Hotel

This exciting Education Advocacy Workshop takes
the participants through a series of scenarios taken
from the very real challenges African American
students face in public education systems across
the country. The issues will range from student
assignment and assessments to teacher quality
and resource equity, from high takes barrier testing
to zero tolerance policies. For each scenario, the
panelists will encourage and coordinate discussion
by the workshop participants. This approach is
intended to increase the opportunity for the
exchange of analytical, tactical and strategic
approached with the context of both our strategic
priorities in education and our organizational
framework. This workshop will also review winning
strategies to reduce structural, political, financial
and other barriers, towards the goal of realizing
equal access to quality education.

Maxine Smith (NAACP Board of Directors Chair) will moderate the session which has a unique format. While each panel member will provide some evidence about their area of expertise, the bulk of the session will be responding to real life scenarios around education posed from the audience. This is a unique opportunity to move between scholarship and action, please come out if you’re in the area!

This morning on Good Morning America, I was greeted with a disturbing story on a “gang” murder in suburbia, but I was less disturbed by the details of the death, which are sad, but more disturbed by the way it was reported. GMA went through great lengths to paint a portrait of perfect suburbia being impinged upon by a deadly gang force. Without using the words, the story signaled and screamed race. The practice of not talking about race explicitly but talking about race is common, but particularly dangerous in this case. The loss of Chris Jones’ life is one matter, but the underhanded sentencing of the lives of the boys who are alleged to have committed the crime is another.

The segment opens trying to draw viewers in by introducing the silent danger in suburbs … gangs!

“We have an interesting story for you. Many of us believe that gang violence is old news, you know about it, it’s in the inner cities, it’s about drugs. That’s not true, that’s not accurate, there’s a whole world of violence out there that puts kids in suburbs at risk. We want to tell you of this one mother in Maryland who did everything she could to protect her child from bullies, turned out they were gang members. And just a block from their home her son met a fate that even his mother had never imagined …”

Voice overs to the story give you information like townhouses in the area cost “350,000 dollars” and that Chris was an  “all American boy” who loved things like baseball, hockey, and wanted to be a police officer. The way the story is framed and unpacks it is meant to scream whiteness, suburban safety, and crisis. Chris’ death is discussed and eventually the “suspects” are splashed across the screen, they are Black youth. While the story doesn’t discuss it, the boys alleged in the attack attended the same school and presumably lived in the same community as Chris. The reality is that suburban Crofton, Maryland is like many areas, it is not all White and likely has not dealt well with the incorporation of non-Whites (in this case Black) into its community. While suburbia is painted as perfect, the reality is that suburbs are engineered spaces that have been used to “escape” some urban hazards and buffer their residents from the social world around them. Regardless of Crofton’s public image and its besmirchment, I am most disturbed that the reporting of Chris Jones’ murder serves exacerbate racial tensions; rather than open for spaces of dialogue.

A couple months back, the Atlantic published an article entitled “American Murder Mystery” about Memphis, Tennessee that discussed the issue of crime. The piece, which features the research of Richard Janikowski and Phyllis Betts who “crack” the mystery of American murder by uncomfortably suggesting residents who relocated from public housing to scattered site and mixed-income housing travelled to new areas and carried their “old ways” of violence and gangs. Recently, I sat in a GIS mapping workshop where approximately 1/3 of the participants were law enforcement agents from suburban areas who were interested in using mapping to find “crime hot spots” so they could more “effectively” patrol neighborhoods and groups. It reminded me of the sad reality that a little bit of social science knowledge can be a dangerous thing, particularly for those who are unjustly and unnecessarily targeted.

The overtone in GMA piece and the Atlantic piece suggest that neighborhoods that are “well off” will soon be over-run by dark violent, inner-city forces. Rather than open a dialogue about communities and responsibly dealing with difference, they feed into racial paranoia. Rather than explore the ways that policy can mitigate some of the tensions between communities, we receive more fodder for race conflict carried out using non-racial language but overt racial signals. Rather than look seriously at the lives of all people in suburban communities, both Black and White, right and poor, we get conviction on young Black boys in the public eye. Don’t believe me, read the comments on the piece.

I am no journalist, but I think I that the implications of pieces like these are huge. America is arguably more on “racial alert” now than it has been in the past. The arrival of an African American president has not been without impact in both positive and negative ways. We need to be informed about what is happening in the nation, but we also must be critical consumers. Having lived through the Central Park Five case and recognizing the railroading that young Black men have historically received in the American Judicial system, I cannot help but wonder, what was the goal of the piece: information or inflammation?

This post will not be a lofty tribute to Brother Malcolm, if you would like to see one like that, check it out here. This will be a call to action, because that is one of the things El Hajj Malik El Shabazz was about. Today is a National Day of Action to Stop the Execution of Troy Davis and today I saw a heinous video of a young teenager brutalized by the Police of Toledo. I do not doubt that Malcolm would have been disturbed to action by both. Let’s honor him by doing the work!

Today is  global day of action for Troy Davis who is set to be executed if we, that includes you, do not demand a retrial. You have probably seen Davis’ name and maybe even read up on the case. Well there is plenty of material online but I’ll summarize. Davis was convicted of shooting an off-duty police officer in 1989 in Savannah, Georgia at Burger King (there was also a shooting at a party earlier that evening). The scene of the shooting was a Burger King where Sylvester Coles got in an altercation with a homeless man. Coles and Davis are physically similar in size and the overlap in Davis and Coles’ night is eerie. The State of Georgia put its resources into investigating Davis and little into properly investigating Coles. As a result they arrested Davis and convicted him on 9 eye-witness testimonies. Since conviction, Davis has maintained innocence. In 2001, 7 out of 9 “witnesses” re-canted their statements saying they were coerced into saying Davis was the shooter via improper police and legal procedures. Through a railroading and denial of a re-trial Troy Davis is scheduled to be executed in the near future. If you’re in NYC, join us at Union Square from 6-8 for a National Day of Action for Troy Davis or find a local event or activity here. Davis’ stays of execution and case have only gotten this far because everyday people are putting pressure on the State of Georgia, to be “fair” and not “final”. Let’s keep up the pressure and stop the loss of another innocent Black man’s life.

As I was typing this post, I came across a video of police brutalizing a 14 year old boy, Trevor Casey, in Toledo, Ohio. The video footage (which is graphic) is here. While I do not know the circumstances leading up to his arrest, choke and bloodying, I do know that the young man’s life would likely have been in even greater danger if this was not caught on tape. Police brutality is common in our communities, but seldom gets taken seriously, let’s not let this be the case.

The reality is that our young Black youth everyday come in contact with a police force that fears them more than protects and serves them. It’s all too often that I walk down the street in Harlem and see “undercovers” jump out, harrass youth, and then continue on with their patrol. Even more disturbing then these “stop and frisks” is the way that many of the young brothas and sistahs I see harrassed respond. They get searched, often illegally, and continue on with their day as if it has been or should be a routine occurence.

If we truly want to honor Malcolm, then we cannot let the State (of Georgia and Toledo) in these cases go unchecked. Troy Davis, like many on death row and those killed on death row, was railroaded and we cannot let his case go quietly. While we celebrate the arrival of a Black Attornery General, the real power to respond to judicial injustice must come from the people. Stand up, speak out! Trevor Casey was brutalized in front of his home and the community is crying out for help. The disease of racism and fear of young Black men runs deep, don’t let his case be “investigated” (the Oscar Grant trial from Oakland is now happening) and dismissed as so many cases of brutality are. Stand up, speak out! Don’t read about this stories and get sad, in fact, get angry. Because if Brother Malcolm taught us, “Usually when people are sad, they don’t do anything. They just cry over their condition. But when they get angry, they bring about a change.”

Last weekend, at the Malcolm X Grassroots Unity Brunch one of the topics covered was violence against LGBTQ people of color. I think it was Kenyon Farrow who mentioned the suicides of Carl Joseph Walker-Hoover and Jaheem Herrera who are both Black boys who recently committed suicide because of peer bullying and hatred. Jewel Woods, of the Renaissance Male Project, writes a clear indictment of the ways that our schools allow torture and why boys of color are particularly at risk. What can we do to prevent torture in our schools and ensure a safe and whole development for all our children. PLEASE READ THIS ARTICLE

Imagine the terror of a mother frantically trying to cut down her child seconds after finding him hanging from an extension cord in his bedroom. Picture the trauma of a 10-year-old girl desperately trying to hold up her older brother after finding him hanging from a noose in an upstairs closet.

These tragic scenes unfolded in the past several weeks as two beautiful 11-year-old black boys, Carl Joseph Walker-Hoover of Springfield, Massachusetts and Jaheem Herrera of DeKalb, Georgia, chose to end their lives rather than endure another day of being bullied in their schools.

According to reports, the parents of both children had repeatedly warned school officials about the daily torment and torture that their children were subjected to during school. However, neither parents nor educators were able to intervene in time.

While most acts of bullying do not lead to traumatic acts of suicide, bullying happens to young people all the time. Studies indicate that 65% of teens have been verbally or physically harassed or assaulted during the past year. 39% of teens report that students in their school are frequently harassed because of their physical appearance and another 33% report that students in their school are frequently harassed because of their perceived or actual sexual orientation.

But why are our kids killing themselves? Is there something different about bullying today that makes facing the daily onslaught more painful than life itself for some of our youth? Questions like these beckon to adults reeling from the shock of these events, in part because many think that that bullying is just a part of life–something that everyone has to deal with when they are growing up. Many adults are also puzzled by the impact of bullying on children who are targeted as “gay” because they assume that being gay, lesbian, and or bi-sexual is more acceptable today than in the past.

Click here to read full article

So by now, I’m sure you’ve heard that Disney has been working extensively on the “The Princess and The Frog” their first foray into a Black Princess. I for one, am very, very excited… particularly for my niece. She can pretty much be assured that between her mother, my parents, and me she will be outfitted as Princess Maddy Tiana until Disney makes another princess (and trust me my family has an unhealthy obsession with Disney, so give up on convincing us it’s a bad idea). Well, some of you reading this will be saying, “But Dumi, didn’t you hear? The Prince isn’t Black?” Why yes, I did hear that, but I’m not sure it really moves me. I’ve got questions for Disney and You!

There is an ongoing outcry about the Princess not being Black and the Prince, who is named Naveen, being voiced by a Brazilian actor Bruno Campos and being olive complexioned. This has raised a number of questions/issues for Disney to deal with. To many, this is one more signal that Disney is not invested in portraying Black people positively or even worse an attempt to devalue the Black family. While these things are plausible, I wonder most how the decision to name the Prince and draw the Prince came along. I know that the movie has been mired in controversy and some of that controversy/buzz lead the filmmakers to change the Princess’ name from Maddy to Tiana. I wonder if this was intentionally kept beneath the radar or by happenstance, probably the former.

But I’m also interested in asking the public some questions. If the Prince was named Prince Carlos and was voiced by the same actor, would it be so controversial? Or even more so, if he was a bit darker was “noticably” Afro-Brazilian in appearance would it still be considered interracial or controversial?  I imagine so, but that is probably because of how narrowly we define ethnicity within the African Diaspora. With racial and ethnic identity being such a complex subject in Brazil, the questions of who is seen as Black, who identifies as Black, and who is identified as non-Black are oh so critical. Paired with US based definitions of Blackness, that commonly derive into meaning African-American, the pairing would likely raise more than a few eyebrows … but maybe not as many. What if Tiana was noticably lighter-skinned or “Creole”? What if this Prince and Princess controversy was a chance to open conversations within the Diaspora about boundaries and racial meaning … now that sounds like a fairy tale to me!

b.t.w. – I’m really not feeling the lightening bug Ray voiced by Jim Cummings…

One of the great hopes for the Obama administration is a revised relationship to Cuba and her people. While for many this is about the advance of political ideologies or commerce, in reality it is as much if not more about people’s lives. When discussing Cuba and the United States questions of politics can loom large, but seldom are the voices of people the priority. Today, Pintando Postales opens at the Brooklyn College library and it is a rare opportunity to hear and see the world through children’s eyes in New York City and Santiago de Cuba! The work is a multi-year project executed by Katie Yamasaki, but more importantly it lifts the voices and worlds of school-aged children between New York City and Santiago de Cuba in correspondence. Ms. Yamasaki had children in New York City illustrate their worlds on postcards and then painted them holding their postcards. She then took these paintings to Santiago de Cuba and asked the children in attendance at the gallery to chose the child they felt most connected with and write a postcard in return and painted them as well. I got a chance to see a number of the paintings before the show opened and I was moved by their simplicity, beauty, power. The result is a moving dialogue between children across the Americas that really highlights the differences and similarities between cultures, religions, politics, and people. It’s truly a beautifully human exhibit, the show has an opening tonight from 5-7pm at the Brooklyn College Library, but will run through May 15th. It’s well worth the train ride, no matter where you’re coming from!

(click to enlarge image with details)

Slavery did not end, it’s just been updated in the form of human trafficking! Beneath you will find a video that I was recently emailed that features a song by Peter Buffet and Akon. The song is entitled, “Blood into Gold (Remix)” and was commissioned to heighten awareness of modern day slavery in the form of human trafficking. Human trafficking is a major problem throughout the globe, but flourishes in many places throughout the African Diaspora. Yesterday Buffet and Akon performed the song as a part of concert in observance of the 2009 Commemoration of the International Day of Remembrance of the Victims of Slavery and the Transatlantic Slave Trade. Also yesterday, during my Black Studies class exam review, students asked me to talk about human trafficking/modern day slavery. I explained the process and then asked them, “if we re-read history and ask ‘why did people tolerate or turn a blind eye to the transatlantic slave trade?’ then we must also ask ourselves, ‘was it not for the same reasons that we ignore the trafficking of humans today globally?” I am really glad this collaboration occured. The song and video (which features a great live footage compilation) and web resources provide great seeds for action. Please spread the word and also visit www.istheresomethingicando.com to find out how to move from awareness to action!

hattip to Drew Citron

Yesterday, the NY Post ran an incendiary political cartoon by Delonas. In response NY City Council Rep Charles Baron and others have called for an in-person action against the Post. The action will take place today at noon, details below:

Thursday, February 19, 2008 at 12 Noon
New York Post Offices
1211 Avenue of the Americas (between 47th & 48th Sts)
New York, NY

Second, I am absolutely impressed and empowered by the amount of student activism I’ve seen bubbling up nationally and in New York in particular over the past few months. While contemporary college students are often discussed as “disconnected” from social struggles or suffering from “apathy”, at a least a cadre of students have been pushing for greater social justice. A few months ago students at the New School took-over a building and received their demands, last night at about 10pm a coalition of students at New York University, occupied the marketplace of the Kimmel Center. Find out more about their demands, principled take-over, and recent details go here.

Over a year ago, controversy over the Kahlil Gibran International Academy unfolded, if you don’t know who Kahlil Gibran was stop reading and click here – yeah, he’s that important, in Brooklyn. The visible battle over the mission of the school, its practices, and its leadership put the academy in the national spotlight fonr discussions of ethnicity, language, religion and identity. But soon, this spotlight faded and many have forgotten that the school still is in operation. Colorlines runs a great web article by Seth Wessler entitled, “Silenced in the classroom” on what is happening with the school now. Spoiler alert, its a far cry from its original intentions. The article does a great job of discussing how education can be informed or deformed by our political conditions. I excerpt below.

The Khalil Gibran school was to have been a refuge in the midst of post-Sept. 11 New York City, a place where a mixed group of Arabic speakers and non-Arabic speakers would learn together. The school, which opened in 2007 with a sixth-grade class, was designed to grow into a middle and high school in the spirit of the more than 65 dual-language schools in New York City, which teach in Spanish, Creole, Russian and other languages. By graduation, it was expected that Khalil Gibran students would have a command of Arabic and an understanding of the cultural context in which the language exists.

According to some of the school’s original students, parents and teachers, the Khalil Gibran school retains little more than its name as it enters its second year. It is no longer a place where tolerance and respect are fostered. Hassan Omar, the humanities and Arabic teacher who felt so intimidated that he cut images of mosques from textbooks, remembered, “When I first heard about the school, I thought it was a dream, with a rigorous curriculum and intensive language program. The dream collapsed and became a nightmare.”

Recently, Roland Fryer – economist, NYC Public Schools’ Chief Equity Officer, and the public’s latest cat’s meow, was on the Colbert Report (video below) discussing his incentives program. The program has been the subject of much debate, acclaim and most importantly visibility. The interview is brief, a little funny, but reminded me that our discussion of education remains far too short sighted. Not only does Fryer still make troubling statements in jest like, “It’s not racism, it’s reality”, which reminds me of something I would expect Herrnstein and Murray respond to discussions of the Bell Curve as racist. He openly admits that the effects for his incentive program are unknown. While the program narrowly focuses on improvement in achievement through incentives such as cash, I wonder what are the “spill over” effects on children and families psychologically and socially. Considering Claude Steele’s body of work on stereotype threat, there are a myriad of potential negative outcomes, but also what happens when we reinforce the model of child “as breadwinner” in homes with meager resources. I guess we’ll have to see the experiments results and I hope Fryer and NYCPS have made accommodations to test the “spill-over” issues among families … though I have a sneaking suspicion they have not. More commentary under the video.

Yesterday the NYTimes published a piece entitled “Uncertainty on Obama Education Plans” about Barack Obama’s upcoming cabinet choice for Secretary of Education. While people have been foaming at the mouth about appointments in defense, treasury, etc. education once again has been floating well beneath the radar. As I’ve discussed before, education, in my opinion, received far too little attention in the presidential campaign and is one of the most consequential policy issues because it deals literally with the future leaders of the USA. The article mentions names like Linda Darling-Hammond (professor at Stanford), Joel Klein (chancellor of nycps), Michelle Rhee (chancellor of dcps), and Wendy Kopp (founder of Teach for America) have been batted around as potential Secretary of Education choices. Discussing these folks would warrant an entire post, so I won’t right now. Maybe I’ll spin something off for TheRoot.com. At the least,  I will be following up this week with issues that are going to remain crucial in the ed field regardless of who the appointee is. Check back soon.

Hattip to Blacksmtyhe for putting me up on the Fryer video

In an age when grassroots Black leadership has become distilled, sanitized, and all too often co-opted, we are often left looking backwards to our ancestors for guidance on our future. Today, December 4th, marks the 39th anniversary of the assassination of Fred Hampton by the United States Government. Chairman Fred Hampton was a dynamic leader in Illinois who was committed to the transformation of poor communities and did some of the original bridging work between Black, Brown, and White folks. As a Black Panther, he galvanized the grassroots activists across race lines, negotiated truces between street gangs, and raised the conscious among the proletariat to take control of their communities and push for transformation. I often look back at figures like Fred Hampton and wonder, where are the Freds now? In reality, we have many unknown Fred Hamptons who struggle everyday to make something better out of communities and fight the inequality that has been embedded in generations before them, but that they still must deal with. To the young brothers and sisters who struggle to make it, we must draw on Hampton’s words, at the end of the day say, “I am a Revolutionary!” Give the videos (first one has some hiccups) and other links beneath a watch, they still resonate in 2008.

Check out some other reflections on Fred Hampton beneath:

Voxunion

Black Agenda Report

Soulja Boy is getting berated by cats all over the internet. While I could easily make this post “beat the pinata aka Soulja Boy.” I think his commentary over the past couple of months really displays a real sociological pattern (yeah, sorry I always gotta bring that in) about youth, particularly Black youth. Two things stand between young cats and older generations: history and time, let me explain.

History

Recently, Soulja Boy, when asked by Toure, who he would like to meet responded,

“Shout out to the slave masters! Without them we’d still be in Africa.”

He continued on,

“We wouldn’t be here to get this ice and tattoos.”

Yeah… you read that right. While I don’t doubt that Soulja Boy was getting his clown on to a degree, as many young folks do, I’m also sure there was some truth to this. His quote made me shake my head, but also made me immediately think of Keith Richburg, the journalist who wrote “Out of America: A Black Man Confronts Africa.” While I tend to think folks who write on their sunglasses with puff paint or folks who can start a sentence with, “despite the legacy of slavery, black Americans are fortunate to have been born in the U. S…” shouldn’t be taken that seriously, I’ll make the exception in this case. Richburg all but makes the same point that Soulja Boy does, but this grown reporter, who has lived on the continent, went as far as to write a book and go on the speakers circuit about his gratitude for being born in the United States thanks to the Transatlantic Slave Trade.

Black folks often look at the conditions on the continent and feel more disconnected than ever. Why? Could be self-hatred, could be confusion, could be that you’ve been listening to this clown. Regardless, all of those reasons fundamentally come down to a lack of history. We must deal with the reality that we still do not accurately teach our people (both young and old) about the maafa. We don’t actively challenge our schools to move beyond cookie cutter curriculum that begin the story of Black people with the transatlantic slave trade. We do not teach our children about great ancient African civilizations or great contemporary African nations. We don’t teach young folks the diamonds that they crave come at a severe price. So why would we expect a 18 year old to think differently? Why should we expect a 40 year old who was taught to hate the roots to think any differently?

Time

A couple of month ago Soulja boy got into it with Ice T and the back and forth was pretty hilarious. While I don’t want to make a mountain out of molehill, Soulja boy’s attitude and orientations aren’t entirely insane or foreign for young people or to hip-hop. This is not new, this generational battle has been going on since the beginning rap, that’s why in 1987 on “I’m Still Number 1″ KRS said,

Rap is still an art, and no one’s from the Old School
cause Rap is still a brand new tool
I say no one’s from the Old School cause Rap on a whole
isn’t even twenty years old
Fifty years down the line, you can start this
cuz we’ll be the Old School artists

Krs’ cry of course went unheeded and lines get draw in the sand. Because so much of rap music is about defining who is the best, and for some reason rappers don’t know what retirement means (the only thing that seems to get folks to stop putting out albums is their death, well kind of) young cats have to share the stage with old cats. Because Hip-Hop is a form of music that is forever young, the idea of ‘respect your elders’ seldom seems to get practiced. The occasional head nod to a former great is always soon followed by a line about usurpation rather than the passing of the torch. Is this just in Hip-Hop? Definitely not. Eli Anderson’s work on Old Heads versus Young Bulls reminds us that within our communities the generational gap has meant that wisdom of the old and the energy of the youth often don’t meet. While this gap may seem inconspicuous, the lack of shared experience and value between young cats and older guys continues to contribute to community decay. As Biggie said, “Look at our parents they used to take care of us, look at em now, they even fucking scared of us.” The costs of elders and youth being disconnected is wisdom.

It’s easy to just say young folks need to listen to their elders, but would you listen to an elder who told you to “eat a dick?” The reality is that sometimes the lines of division between the young and the old are equally at the fault of the old, who fail to meet the young where they’re at. When I hear cats talking about Soulja Boy or other young people who make statements that result in folks deeming them “ignorant” or “embarrassing”, which they may be, I begin to wonder what the elders have taught them. While their words may unsettle me, I know in any community it is the job of the elders to teach the youth. As people grow older, they look at the younger generations and complain about their ways. I usually call this “old Black man disease” (please see Bill Cosby for the past 3 years if you need a full example) but you don’t have to be far gone from youth to do this. As we age and change, I pray we, the younger elders, can bridge this widening gap. Because if I look out and think our young people are idiots, I wonder, “who among the elders took the time to teach them any different?”

*This title for this post was straight jacked from Du Bois’ chapter in Souls of Black Folk, “Of Mr. Booker T. Washington and Others.” Get familiar.

This weekend, the City College campus will be filled with fresh young and old minds grappling with issues of inequality and access. I’m proud to say that City College is hosting the first CUNY Social Forum. The event will take place October 17th – 19th and will feature a great range of presentations, workshops, and organizations. If you’re not familiar with the significance of Social Forums click here. If you’re a activist, come out. If you’re an aspiring activist, come out. If you’re concerned, come out. If you’re not concerned, you’re not paying attention! And for that reason you should come out. The organizers have really gotten a number of issues on the table for discussion and action. Whether it’s increases in tuition, changing of standards for admission, or health care there will be a venue and voice for it this weekend. So hop on the train and get informed and active with the best of em.

For the past few years, I have watched patiently as Proposal 2 has come into the spotlight. It’s been a long trip for this little “ballot intiative.” Most people who read this know that I don’t support Proposal 2. I have a million reasons that I can spout out to people about why the intiative is deceptive, naive, and destructive, but I’ve given up on screaming at walls. I guess I’m writing for those who still haven’t made a decision or for those who may have recently talked to a family member who is in the “undecided 15%” or whatever the latest poll says. I’m voting No on 2 because I remember Detroit and its children.

Let me make this clear, I am not from Michigan, not for Detroit, but I remember Detroit. We all carry idealized notions about the past, but that’s not what I’m talking about. I am talking about remembering the city of Detroit when you step into that ballot booth tomorrow (you better be voting!) I’ve had a number of conversations that make me feel Michigan voters are just as confused on Prop 2 as California voters were on Prop 209.

For me behind all the rhetoric, debates, and disagreement are the lives of real people. The lives that I am most concerned about are children. A basic feature of our society is that children of different races are born to vastly different life circumstances. You can look at birth weight, neighborhoods, incomes, wealth … in all of these areas Black and Brown babies stand at a serious disadvantage to White children. This doesn’t mean that they’re aren’t White poor folks, it just means that if you look at where we come from, on average, our worlds are still separate and unequal. Behind the numbers and statistics are real lives.

I spend a lot of my weekends in Detroit and I travel along the city’s streets I realize that Detroit is a city that the state of Michigan has forgotten. While the politicians of the legislaturet and the mayors have done battle, the real costs of these contests have been the children that will grow up in, survive in, and die in the city. For many the city “was great” and “before Coleman Young” it was utopia, but the reality is that inequality between races in Detroit has always been an issue. The uprising of the late 60s (which weren’t race riots) simply cast the light on the problem of deep seated difference. The seeds planted in the 40s and beyond are still coming to fruition in the generations that live the costs of racial and economic segregation.

The truth is in 2006 race and class inequality are so intertwined it’s ridiculous to separate them in our analysis of inequality. But this does not mean that one is a substitute for the other. Race and social class together mean something powerful, something more powerful than the individual parts do. Affirmative Action, as we know it, has never been simply about race.

This brings me to my simple question: Will your vote on Proposal 2 be a vote for the children?

For my money’s worth, if you look at the supporters of Prop 2, who among them has been doing the work to help the children of Detroit? To help the children of Flint? To help children, besides those born into privilege? How many of the supporters travel into Detroit and make sure the legacy of gross inequality that exists is addressed? How many have done outreach to populations that haven’t had an equal chance from birth?

This does not clear the opposers of Proposal 2 from action either, but if I ask myself this same question, the difference between the two becomes more clear for me. When we think about who has been doing things for the children, for the marginalized, for the poor, for the oppressed, an answer emerges. Affirmative Action has and should be about opportunity. Opportunities that at birth are grossly different between races in particular.

I’m guilty of it. You’re probably guilty of it, you know, it usually goes something like this “I listen to hip-hop, not rap.” The distinction between hip-hop and rap is one that “heads” have been making for years. While there are number of nuanced arguments about Hip-Hop as a culture, the hip-hop versus rap dichotomy is outdated and useless.

So the gist of the argument is usually any commercial rap music is classified as “rap” and anything that may be underground or semi-authentic is “hip-hop.” The water usually gets murky when you ask about folks who have cross over appeal, but ya’ll know what I mean. I recently realized, I can no longer do this bullshit distinction between hip-hop and rap. First let me make it clear, I’m not saying that I can’t tell some difference between the two. This doesn’t mean that I don’t watch 106 and Park with a pain in my stomach. None of that changes, but my decision is one that is much like many disgruntled married couples, I can’t split (hip hop from rap)… because of the children.

When I first started spewing the distinction it was in cinder block dorm rooms, but now that I hear the argument I hear it on TV, on websites, in blogs. As someone who considers himself somewhat of a scholar of Hip-Hop, I can appreciate a theoretical distinction. But I’m trying to look at it from the bottom up, not top down. I really started thinking about this distinction when I was reading blac(k)ademic’s post on NYOil’s video “Ya’ll should all get lynched”.

Over at blac(k)ademic NYOIL’s video and comments have created quite a stir. In reading through I recalled that people like to distinguish between hip-hop and rap. As someone who consumes more hip-hop than rap, I can honestly say, they’re not all that different. Let me go through my issues Rolodex: misogyny – check, homophobia – check, violence – check, drugs – check (yes, weed counts), foul language – check, materialism – check (yo rapping about your sneakers counts too!).

So what’s the deal with pretending like hip hop music is the holy grail and rap is a red keg cup? Maybe I’ve just been reading into to it too much but so much of our quest for authenticity in Hip-Hop now is social class related. Do you think it’s a coincidence the only location you can still hear hip-hop on the airwaves is college radio or satellite radio? I remember a couple years ago hearing someone say, “Hip-Hop didn’t die, it just moved to Long Island and wears a backpack.” Let’s be real, if you’ve been to a hip-hop show anywhere in the US in the past 10 years you know like Common said, “When we perform it’s just coffee shop chicks and White dudes.” The quest for the latest hip-hop takes us to message boards, to overpriced coffee houses, and to Tuesday night performances at our local blind pigs. There’s something peculiar about that to me. If we’re so hip-hop and the music is the music of the people, why don’t I see my people in those spaces? Could it be that my people are in a different place?

At the opening of NYOIL’s video you see an image of Cam’ron. Now I will admit that I’m not a huge Cam’Ron fan, but I do listen to some of his stuff.

Aside – Want a fun game? Here it go! I try to see how many “Cam’Ron lines” I can make up using Ben and Jerry’s ice flavors- try it! Here’s a head start, “I was chilling with a married mocha honey, her man walked in, so I chubbied the hubby.”

Sorry, like I was saying, many hip-hop heads don’t really mess with Cam’Ron but you know who does? Black youth! Please just go up to Harlem and see if Dip Set isn’t an epidemic. See if they aren’t Chicken Noodle Soupin’, see if in Atl they’re not Snappin and getting Beamed up. My friends, the music that is reaching our kids is no longer Self-Destruction, it’s more Shake Sumthin’. If that is where youth are, if that is where the future is, if that is who is supposed to be affected by the Hip-Hop movement, that’s where I need to be, if I truly care.

Now being there doesn’t mean you have to support all that it is, but it’s foolish to hold onto something that is marginal and disconnected from our youth. Trust me, I feel like I’m part-time hip-hop librarian because I always have to go into the annals to find songs that concentrate on a single issue that I can use with youth on social issues. It means that we gotta meet Black youth where they are at and move them forward from there. It means talking to them about why NYOIL makes a song like this and then walking through the history of the figures he mentions, the history of lynching, and the histories of power. In that process you’re going to challenge whoever made the original song, but music is a gateway to our social world, not a perfect explanation.

We can take songs like this as an opportunity to reach more youth or we can continue to turn up our noses and say we listen to hip-hop and not rap. I think NYOIL understands something that KRS didn’t. I think Dead Prez understands something that PE didn’t. I think Little Brother understands something that you don’t. You can speak to people without preaching to them. That should have been the message we got from “The Message.” Instead, we’re left dropping crazy diatribes about neoliberalism to White kids in Schenectady. I think in 2006 we have to be ready to approach hip-hop and its potential differently than we have the past 10 years. Realize if Hip-Hop is the culture, the music that still gets to people is rap.