Saturday, October 31, 2015
Treasure Shields Redmond's chop: 7 notations
What better way to enter the conversation on Treasure Shields Redmond's new volume chop: a collection of kwansabas for fannie lou hamer (2015) than with a series of 7 blog entries? The poems in Redmond's book are kwansabas - a poetic form that contains 7 lines of 7 words. So to get started, I decided to compose 7 entries or notations concerning some of my initial responses to her volume.
The entries:
• What it's like to read Treasure Redmond's chop
• Locating Treasure Shields Redmond among black women poets
• Treasure Redmond, C. Liegh McInnis, Jolivette Anderson & useful poetic templates
• Treasure Shields Redmond's chop and Facebook
• 30 Volumes of poetry between Treasure Redmond's poems and book
• Treasure Redmond's and Tara Betts's chapbooks
• Treasure Redmond: Embracing and Advancing a Form
Related:
• Treasure Shields Redmond
Treasure Shields Redmond: Embracing and Advancing a Form
I was pleased to read Treasure Shields Redmond's chapbook Chop
The poems in the book are primarily written in the voice of civil rights activist Fannie Lou Hamer. Those poems, by the way, are kwansabas -- a 49-word poetic form that contains seven lines with no more than seven words in each line and each word is less than seven letters. The form was created by Eugene B. Redmond, along with members from the Eugene B. Redmond Writers Club, in 1995.
Most kwansabas are tribute poems. And Treasure Redmond embraces that aspect of the form by confirming that Hamer is a culture hero and fitting subject of praise.
But Redmond also advances kwansabas by utilizing persona verse -- speaking from the first-person perspective -- to represent her subject, the civil rights activist Hamer. In this regard -- writing a series of persona verse about a black historical figure -- Redmond is participating in a mode of writing and production that a large number of contemporary African American writers are shaping.
Tyehimba Jess, Adrian Matejka, Rita Dove, Marilyn Nelson, Cornelius Eady, and several other poets have produced volumes of persona verse concentrating on black historical figures. Treasure Redmond's work joins those works.
What makes her book stand out, though, is the convergence of kwansabas and persona verse.
Related:
• Treasure Shields Redmond's chop: 7 notations
Treasure Redmond's and Tara Betts's chapbooks
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Treasure Redmond's chop and Tara Betts's 7 x 7 |
The poetry writing and publication stars somehow aligned; thus, Treasure Redmond's and Tara Betts's chapbooks appeared at about the same time. I've followed both of their works for some time now, so I was pleased to see the release of these new books.
The books offer overlapping and different views on the possibilities for poetry. Redmond's book concentrates on the life of Fannie Lou Hamer, and demonstrates what it means for a poet to produce a kind of historical narrative in verse. Betts's book, on the other hand, is devoted to several different historical and cultural figures, including Malcolm X, Zora Neale Hurston, Tupac, Michael Jackson, and others.
Both books reveal the poets' interest in engaging history, black history through poetry. In this regard, they participate in a long-running concern among African American poets. They utilize poems to draw our attention to sometimes overlooked aspects of the past.
Several volumes of poetry published over the last decade and a half correspond to each other by employing the common form of the sonnets. Redmond's and Betts's books, however, speak to each other formally as both are comprised entirely of kwansabas. Their use of a single poetic form encourage reading the books together in concert.
Related:
• Treasure Shields Redmond's chop: 7 notations
What it's like to read Treasure Redmond's chop
A few things came to mind while reading the 30 short poems (kwansabas) in Treasure Redmond's volume chop: a collection of kwansabas for fanne lou hamer.
For one, the poems were reminding me how infrequently I hear mention of Hamer in discussions concerning the Civil Rights Movement. Redmond's poems offer a history of Hamer and the Civil Rights Movement.
In addition, the poems were allowing me to envision Hamer as a crucial witness. The poems, many of which are represented from her first-person perspective, provide her testimonies on struggle and hardship. In the poem “around the time of medgar,” she describes getting beat “in a hot winona jail” by a black man who had been paid with conr whiskey to “beat me till he give out.” The man “beat my hips for bein’ wide, my back for not being bent.” In “poll tax,” Redmond’s Hamer references when a doctor sterilized her.
Reading the poems had me thinking about the research Redmond pursued on Hamer on the one hand and then the poetic imagination and discipline to produce 30 kwansabas about the historical figure on the other hand.
Related:
• Treasure Shields Redmond's chop: 7 notations
30 Volumes of poetry between Treasure Redmond's poems and book
Treasure Shields Redmond's volume corresponds to a wide range of works that I've read over the last several years. I first noticed her writing poems about Fannie Lou Hamer on Facebook back in 2011. What follows is a list -- a partial list -- of works that I've read between the appearance of those poems and the publication of her book.
2011 - Kevin Young's Ardency
2011 - Harmony Holiday's Negro League Baseball
2011 - Rachel Eliza Griffiths's Mule & Pear
2011 - Jason McCall's Silver
2011 - Nikky Finney's Head Off & Split
2011 - Evie Shockley's the new black
2011 - Michael Warr's The Armageddon of Funk
2012 - Lucille Clifton's The Collected Poems of Lucille Clifton 1965-2010
2012 - Monica Hand's me and Nina
2012 - Reginald Flood's Coffle
2012 - Natasha Trethewey's Thrall
2012 - Patricia Smith's Shoulda Been Jimi Savannah
2012 - Quincy Troupe's Errancities
2013 - James E. Cherry's Loose Change
2013 - Jason McCall's Dear Hero,
2013 - Adrian Matejka's The Big Smoke
2013 - Frank X. Walker's Turn Me Loose: The Unghosting of Medgar Ever
2013 - Reginald Harris's Autogeography
2013 - A. Van Jordan's Cineaste
2013 - Kamilah Aisha Moon's She Has a Name
2014 - Marilyn Nelson's How I Discovered Poetry
2014 - Kevin Young's Book of Hours
2014 - Jason McCall's Mother, Less Child
2014 - TJ Jarrett's Zion
2014 - Claudia Rankine's Citizen: An American Lyric
2015 - Major Jackson's Roll Deep
2015 - Christopher Gilbert's Turning into Dwelling
2015 - Rachel Eliza Griffiths's Lighting the Shadow
2015 - Amiri Baraka's S O S: Poems 1961-2013
2015 -Celeste Doaks's Cornrows and Cornfields
Related:
• Treasure Shields Redmond's chop: 7 notations
Treasure Shields Redmond's Chop and Facebook
I first started reading the poems that comprise Treasure Shields Redmond's volume chop: a collection of kwansabas for fannie lou hamer (2015) back in 2011 when she started posting the poems on her Facebook page. By and large, poets publish their poems in formal journals prior to book publication, so it was unusual to have access to a poet's new and unpublished poems via a social media site.
But there they were. Redmond was distributing her poems free of charge out there on her Facebook account.
I'm enjoying the experience of reading Redmond's poems in book form. At the same time, I'm glad that she shared so many of the poems on Facebook back in 2011 as well. That early digital version and now this physical book version of poems on Hamer combine to give me multiple ways of thinking about the transmission of Redmond's poems and perhaps poetry in general.
Related:
• Treasure Shields Redmond's chop: 7 notations
Locating Treasure Shields Redmond among black women poets
Treasure Shields Redmond's book on Fannie Lou Hamer joins a body of poetic works that I've covered the last few focusing on black women. I'm thinking about Rachel Eliza Griffiths's dedications to women in her poems; the worlds of Elizabeth Alexander; the poetry of Celeste Doaks; and several others.
Redmond's poetry displays an attentiveness to folk culture that reminds me of writings by Kelly Norman Ellis, Nikky Finney, the late Lucille Clifton, the late Wanda Coleman, and even further back Margaret Walker. She's a poet-researcher along the lines of say Evie Shockley, Rita Dove, Marilyn Nelson, Elizabeth Alexander.
In many respects, I read Redmond as a southern poet, but she has resided here in the Midwest for some time now, leading me to draw links to her other Midwest poets whose works I enjoy such as Allison Joseph, Tara Betts, Mari Evans, Carolyn Rodgers, and Gwendolyn Brooks.
And there's Treasure Redmond "live." She performs her work wonderfully, sometimes mixing in song with the poems. Although her style is distinct from theirs, I still discuss Redmond's work in relation to various other great poet-performers such as Patricia Smith, jessica care moore, Tracie Morris, Sonia Sancehz, oh, and Maya Angelou.
And what about the music embedded in Redmond's work? We'd need to situate her alongside a tradition of poets, including Jayne Cortez, Sarah Webster Fabio, Sanchez, and others. As a cultural historian-poet, we can place Redmond along with Natasha Trethewey, Ai, Monica Hand, Dove, and many others.
Related:
• Treasure Shields Redmond's chop: 7 notations
Treasure Redmond, C. Liegh McInnis, Jolivette Anderson & useful poetic templates
As I was reading chop: a collection of kwansabas for fannie lou hamer (2015), I recalled that Treasure Shields Redmond, C. Liegh McInnis, and Jolivette Anderson were three of the first prominent poets that I encountered. I was a student at Tougaloo College in Mississippi, during the mid-1990s, and I got a few opportunities to catch those three poets at work.
I attended a poetry reading at Jackson State University, where Treasure Shields Redmond was the host. That was my first year in college, and she was providing me with a template on how to host readings at Tougaloo. I caught McInnis and Anderson giving readings around the city during my years at Tougaloo. They both gave me views of artist-activists, or activist-artists.
Taken together, Anderson, Redmond, and McInnis unknowingly provided me with a variety of useful poetic templates. As an undergraduate, they gave me ideas for presenting poetry; and more importantly for my purposes, they were presenting me with blueprints on how to organize arts events. As a graduate student, I took an interest in the writer-activists and arts-organizers associated with the Black Arts Movement. Perhaps, McInnis, Anderson, and Redmond had primed me to take even more interests in "conscious" poets.
Related:
• Treasure Shields Redmond's chop: 7 notations
• Spoken Word Poetry and the growth of consciousness (in Mississippi)
I attended a poetry reading at Jackson State University, where Treasure Shields Redmond was the host. That was my first year in college, and she was providing me with a template on how to host readings at Tougaloo. I caught McInnis and Anderson giving readings around the city during my years at Tougaloo. They both gave me views of artist-activists, or activist-artists.
Taken together, Anderson, Redmond, and McInnis unknowingly provided me with a variety of useful poetic templates. As an undergraduate, they gave me ideas for presenting poetry; and more importantly for my purposes, they were presenting me with blueprints on how to organize arts events. As a graduate student, I took an interest in the writer-activists and arts-organizers associated with the Black Arts Movement. Perhaps, McInnis, Anderson, and Redmond had primed me to take even more interests in "conscious" poets.
Related:
• Treasure Shields Redmond's chop: 7 notations
• Spoken Word Poetry and the growth of consciousness (in Mississippi)
Making an Impact on Prison Officers
By Briana Whiteside
Every Wednesday, I go into a maximum-security prison in Alabama to teach African American Literature. I come into contact with at lease 8 officers during my 2 hour visit. I’ve noticed however, that the officers are becoming increasingly interested in what I’m teaching in my class.
Usually, there is one officer who sits in the classroom to maintain order if needed. Yet, they are becoming students in the class as well. Though they do not read the texts that we are discussing, they are eager to comment in discussions. For instance, we were discussing book one of Native Son (1940) by Richard Wright and students were talking about the characteristics of Bigger. They were uneasy about what Wright was doing and wanted answers as to why Bigger “seemed bipolar.”
As we were thinking through these comments, one of the officers pulled his chair closer to our circle and raised his hand to participate. Though not familiar with Bigger’s character, he paralleled the comments that he heard to being a black man in America. From there, students started to think about the similarities between their thoughts processes as youths and Bigger’s. It appeared at that moment students and the officer realized that Bigger seemed to share some of their circumstances.
When class was over and the officer walked the students back to the prison yard, he asked me about the book. He said, “I usually don’t read but you’ve inspired me to read more because this stuff is really deep.” I gave him the title of the book, author, and the overview of the time period when the book was written.
When I made it back to the check-in desk to leave the prison, another officer asked for a copy of the book as well. He said, “I heard about your class, and I’m really interested in it.” I told him I would bring him a copy of Native Son next week.
Ultimately, my presence in the prison is not just transforming the minds of those incarcerated, but those who work there as well.
Related:
• Critique of Manhood: Reading Native Son in an Alabama Medium Security Prison
*************
Briana Whiteside is a graduate student at the University of Alabama and a contributing writer for the Cultural Front.
Every Wednesday, I go into a maximum-security prison in Alabama to teach African American Literature. I come into contact with at lease 8 officers during my 2 hour visit. I’ve noticed however, that the officers are becoming increasingly interested in what I’m teaching in my class.
Usually, there is one officer who sits in the classroom to maintain order if needed. Yet, they are becoming students in the class as well. Though they do not read the texts that we are discussing, they are eager to comment in discussions. For instance, we were discussing book one of Native Son (1940) by Richard Wright and students were talking about the characteristics of Bigger. They were uneasy about what Wright was doing and wanted answers as to why Bigger “seemed bipolar.”
As we were thinking through these comments, one of the officers pulled his chair closer to our circle and raised his hand to participate. Though not familiar with Bigger’s character, he paralleled the comments that he heard to being a black man in America. From there, students started to think about the similarities between their thoughts processes as youths and Bigger’s. It appeared at that moment students and the officer realized that Bigger seemed to share some of their circumstances.
When class was over and the officer walked the students back to the prison yard, he asked me about the book. He said, “I usually don’t read but you’ve inspired me to read more because this stuff is really deep.” I gave him the title of the book, author, and the overview of the time period when the book was written.
When I made it back to the check-in desk to leave the prison, another officer asked for a copy of the book as well. He said, “I heard about your class, and I’m really interested in it.” I told him I would bring him a copy of Native Son next week.
Ultimately, my presence in the prison is not just transforming the minds of those incarcerated, but those who work there as well.
Related:
• Critique of Manhood: Reading Native Son in an Alabama Medium Security Prison
*************
Briana Whiteside is a graduate student at the University of Alabama and a contributing writer for the Cultural Front.
Remixing Kelly Norman Ellis's "Raised by Women"
students working on remixes |
On Thursday, October 29, at the SIUE/East St. Louis Charter High School, I worked with students on remixes of Kelly Norman Ellis's poem "Raised by Women." Ellis's poem remains a favorite among my college students, so I was curious what might be possible with a high school group.
First, we read and discussed Ellis's poem and then we used scaffolding from her poem to produce our own versions.
Ellis's poem opens:
I was raised by
Chitterling eating
Vegetarian cooking
Cornbread so good you want to lay
down and die baking
"Go on baby, get yo’self a plate"
Kind of Women.
and later, she writes:
Some fingerpoppingThe prompt I created goes:
Boogaloo dancing
Say it loud
I’m black and I’m proud
James Brown listening
"Go on girl shake that thing"
Kind of Sisters.
I was raised by
___________________ eating
___________________ cooking
____________________ so good you want to lay
down and die baking
"Go on baby, get yo’self a plate"
Kind of___________________________.
and then:
Some _________________________
________________________ dancing
Say it loud
I’m black and I’m proud
Kind of _______________________
Here's how some of the students responded:
I was raised byAnd another student responded:
neckbone eating
soul food cooking
mhm mhm mhm so good you want to lay
down and die baking
"Go on baby, get yo’self a plate"
Kind of family.
Some outspoken kids
nae-nae dancing
Say it loud
"Hit the Quan!"
Kind of cousins --D.L.
I was raised byRelated:
chocolate eating
brownie cooking
cookies so good you want to lay
down and die baking
"Go on baby, get yo’self a plate"
Kind of people.
Some prancing
going to church dancing
Say it loud
I'm black and I'm proud
complicated kind of women --J.O.
• Remixing Allison Joseph's "Thirty Lines" Poem at the East St. Louis Charter High School
• Fall 2015 Programming
Rap Music & Slavery References: A Partial List
Howard Rambsy II and Jeremiah Carter
For months now, we have been collecting and discussing instances in rap where artists artists allude to enslavement, struggles for liberation, prominent ex-slaves, freedom, physical bondage -- all of which we label, in general, as "slavery references." What follows is a partial list of references that we have identified.
For months now, we have been collecting and discussing instances in rap where artists artists allude to enslavement, struggles for liberation, prominent ex-slaves, freedom, physical bondage -- all of which we label, in general, as "slavery references." What follows is a partial list of references that we have identified.
• "I'll take my whip and make him call himself Toby" —Kool Moe Dee (1987)
• “knowledge of self broke every shackle and chain
Now I declare myself as the Big Daddy Kane.” —Big Daddy Kane “Word to the Mother (Land)” (1988)
• “But remember - you're not a slave
Cause we was put here to be much more than that
But we couldn't see because our mind was trapped
But I'm here to break away the chains, take away the pains
Remake the brains, rebuild my name.” —Rakim “Follow the Leader” (1988)
• “As I walk the streets of Hollywood Boulevard
Thinking how hard it was to those that starred
In the movies portraying the roles
Of butlers and maids, slaves and hoes” —Big Daddy Kane “Burn Hollywood Burn” (1990)
• “There is a move to make, we gotta take a chance to break
All chains become awake
Cause this is the new way, to be proud and brave
And I ain't goin out like a slave.” —Big Daddy Kane “Ain’t No Stopping us Now” (1990)
• “Look here comes the judge, watch it here he come now
(Don't sentence me judge, I ain't did nothin' to nobody)
I can only guess what's happenin'
Years ago he woulda been the ship's captain
Gettin' me bruised on a cruise, what I got to lose
Lost all contact, got me layin' on my back
Ugh, rollin' in my own leftover
When I roll over, I roll over in somebody else
90 damn days on a slave ship.” —Chuck D “Can’t Truss It” (1991)
• "Cause he's going out like Kunte Kinte
But I got a whip for ya, Toby" —Ice Cube "No Vaseline" (1991)
• “I couldn't find a trace of equality
Work me like a slave while they laid back
Homie don't play that” —Tupac “Trapped” (1991)
• “Back in the days when we was slaves
I bet we was some cool ass niggas
But now we vultures, slam my nigga back out.” —Big Boi “Myintrotoletuknow” (1994)
• “…came as Harriet Tubman, I put the truth to Sojourner
Other times, I had to come as Nat Turner
They tried to burn me, lynch me and starve me.” —KRS-ONE “Ah-Yeah” (1995)
Wednesday, October 28, 2015
The Rise: The Iconoclast
[The Rise]
In "The Iconoclast" chapter of The Rise, Lewis discusses Franklin Leonard's "The Black List" a yearly survey of notable films screenplays that have not yet been produced. She discusses how the list works to raise the visibility and funding potential of screenplays that may not have otherwise gained attention.
How did you respond to the chapter? Why or how so?
In "The Iconoclast" chapter of The Rise, Lewis discusses Franklin Leonard's "The Black List" a yearly survey of notable films screenplays that have not yet been produced. She discusses how the list works to raise the visibility and funding potential of screenplays that may not have otherwise gained attention.
How did you respond to the chapter? Why or how so?
Between the World and Me, Part II: (99 – 119)
[Between the World and Me]
"The entire narrative of this country argues against the the truth of who you are" (99). --Ta-Nehisi CoatesThose were three notable quotations from the section we read. There were perhaps many more. How did you respond to one of those above comments and why? Or, identify a different, particularly notable comment from the section and explain why that sentiment caught your attention.
"In America, it is traditional to destroy the black body--it is heritage" (103). --Ta-Nehisi Coates
"I would not have you descend into your own dream. I would have you be a conscious citizen of this terrible and beautiful world" (108). --Ta-Nehisi Coates
Shifting Chapter 7: “Mirror, Mirror on the Wall”
[Shifting: The Double Lives of Black Women in America]
In chapter 7 of Shifting, Charisse Jones and Kumea Shorter-Gooden address the beauty standard many black women attempt to hold themselves. These Eurocentric beauty ideas are often impossible for even white women to achieve.
The chapter also briefly discusses the pressure to physically confirm to the Eurocentric world and to retain a sense of blackness. The authors assert, “in a society where the standard of beauty remains European, where beauty still too often defines a woman’s worth, many Black women struggle to feel attractive and thus secure and valued” (177).
How did you respond to the discussion of beauty standards in the chapter? Why or how so?
In chapter 7 of Shifting, Charisse Jones and Kumea Shorter-Gooden address the beauty standard many black women attempt to hold themselves. These Eurocentric beauty ideas are often impossible for even white women to achieve.
The chapter also briefly discusses the pressure to physically confirm to the Eurocentric world and to retain a sense of blackness. The authors assert, “in a society where the standard of beauty remains European, where beauty still too often defines a woman’s worth, many Black women struggle to feel attractive and thus secure and valued” (177).
How did you respond to the discussion of beauty standards in the chapter? Why or how so?
Wednesday, October 21, 2015
Shifting: Chapter 6: Double Duty
[Shifting: The Double Lives of Black Women in America]
In chapter 6 of Shifting, Charisse Jones and Kumea Shorter-Gooden discuss how black women are treated in the workplace. Because the workplace is where many Americans spend the bulk of their days, it is where black women do the most of their shifting.
This chapter also makes mention of another overlooked myth about black women—that it is an advantage to being a “double minority.” The authors note, “there’s a widespread myth that black women are doubly advantaged because they are a ‘double minority’—Black and female…” (167).
Based on the reading, what do you think of the idea of black women being advantaged because they are double minorities. Why? Please provide a page number citation if necessary.
In chapter 6 of Shifting, Charisse Jones and Kumea Shorter-Gooden discuss how black women are treated in the workplace. Because the workplace is where many Americans spend the bulk of their days, it is where black women do the most of their shifting.
This chapter also makes mention of another overlooked myth about black women—that it is an advantage to being a “double minority.” The authors note, “there’s a widespread myth that black women are doubly advantaged because they are a ‘double minority’—Black and female…” (167).
Based on the reading, what do you think of the idea of black women being advantaged because they are double minorities. Why? Please provide a page number citation if necessary.
Between the World and Me, Part II: (88 – 99)
[Between the World and Me]
"Still you are called to struggle, not because it assures you victory but because it assures you an honorable and sane life" (97) --Ta-Nehisi Coates
Coates continues relaying narratives and advice to his son, mos notably through accounts of incidents that he occurred when he son was too young to have remembered or understood. Coates also blends in discussions of the role of history and events that are beyond the control of African Americans.
What caught your attention most about the chapter? Why or how so? Please provide page numbers.
"Still you are called to struggle, not because it assures you victory but because it assures you an honorable and sane life" (97) --Ta-Nehisi Coates
Coates continues relaying narratives and advice to his son, mos notably through accounts of incidents that he occurred when he son was too young to have remembered or understood. Coates also blends in discussions of the role of history and events that are beyond the control of African Americans.
What caught your attention most about the chapter? Why or how so? Please provide page numbers.
The Rise: The Blind Spot
[The Rise]
"...we make breakthroughs in part because we are free enough to acknowledge when we have fallen short of our stated goals" (114) Sarah Lewis
In "The Blind Spot" chapter of The Rise, Lewis continues aspects of failure and what we can learn and gain from rethinking how we view unsuccessful attempts. What's an idea that you found useful from the chapter? How so? Please provide page numbers.
"...we make breakthroughs in part because we are free enough to acknowledge when we have fallen short of our stated goals" (114) Sarah Lewis
In "The Blind Spot" chapter of The Rise, Lewis continues aspects of failure and what we can learn and gain from rethinking how we view unsuccessful attempts. What's an idea that you found useful from the chapter? How so? Please provide page numbers.
Tuesday, October 20, 2015
Critique of Manhood: Reading Native Son in an Alabama Medium Security Prison
By Briana Whiteside
I taught African American literature to 20 black men in an Alabama correctional facility whose ages ranged from 23 to 60 years of age. My classroom served as a space where tough conversations were held about black people, manhood, women, and prison culture. The students were eager to speak out on the politics of being black and male, in the vein of thinking about historical slavery, American slavery, Jim Crow, legacies of servitude and denied upward mobility. They also commented on the structure of prison systems that not only denied them human status but also highlighted neglected spaces that could prompt introspection.
We read Richard Wright’s Native Son (1940) over a 5-week span where discussions surrounding Bigger and his plight were intensely explored. Students initially pushed back against what Bigger represented and critiqued his existence as well as Wright’s decision to create his character. They questioned why a character, who they felt, “should be taken off the face of the earth” needed to be in a book about African American life. Slowly, I understood that they were resistant to the novel because Bigger represented for them what it meant to be a black man imprisoned in America. Though the students were physically imprisoned, they did not realize how symbolic imprisonment functions “in the free world.”
Monday, October 19, 2015
MELUS, Joycelyn Moody, and All-Star anonymous readers
I've said before, so I'll say again: Joycelyn Moody is like a super-hero. Maybe she doesn't leap tall buildings, but she's often inclined to do things that regular folks in the field wouldn't do.
When we were organizing the special issue on African American print culture for MELUS, Moody developed a list of various leading scholars in our field to serve as anonymous readers.
"These folks are too busy," I said. "They won't have the time."
"Doesn't hurt to ask," Moody responded.
I was mostly wrong. Almost all of the scholars responded and agreed to serve. We literally had this All-Star group of anonymous readers. Moody essentially got select and distinguished senior scholars to agree to read the works and offer comments to primarily junior scholars. It's uncommon to get that buy-in from so many accomplished senior scholars at one time for a single issue.
A group of those senior scholars helped us make decisions about the articles to publish. We ended up with 9 scholarly articles, and Moody ensured that at least one and sometimes two senior scholars read and critiqued those works.
The contributions of those anonymous readers are largely invisible. Nonetheless, the process and Moody's leadership on the matter gave me ideas about doing more to reach out to senior scholars to assist junior scholars. I realize folks are busy and don't always have enough time. But, it doesn't hurt to ask.
Related:
• Notebook on MELUS and African American Print Culture
When we were organizing the special issue on African American print culture for MELUS, Moody developed a list of various leading scholars in our field to serve as anonymous readers.
"These folks are too busy," I said. "They won't have the time."
"Doesn't hurt to ask," Moody responded.
I was mostly wrong. Almost all of the scholars responded and agreed to serve. We literally had this All-Star group of anonymous readers. Moody essentially got select and distinguished senior scholars to agree to read the works and offer comments to primarily junior scholars. It's uncommon to get that buy-in from so many accomplished senior scholars at one time for a single issue.
A group of those senior scholars helped us make decisions about the articles to publish. We ended up with 9 scholarly articles, and Moody ensured that at least one and sometimes two senior scholars read and critiqued those works.
The contributions of those anonymous readers are largely invisible. Nonetheless, the process and Moody's leadership on the matter gave me ideas about doing more to reach out to senior scholars to assist junior scholars. I realize folks are busy and don't always have enough time. But, it doesn't hurt to ask.
Related:
• Notebook on MELUS and African American Print Culture
Notebook on MELUS and African American Print Culture
Rap vs. Poetry, an ongoing conversation
Students listening to rap and writing about poetry at the Charter School |
I hope that my record of writing on poetry, on black poetry in particular confirms that I have love for the field. Full stop.
Working with high school students in East St. Louis has made me aware of some of the limits of poetry, especially in comparison to rap music. I know that on occasion we like to say that rap is poetry. I'm usually with that, but the extents to which so much canonical and contemporary poetry avoids concerns of black folks living in a low-income areas, for instance, give me pause.
Obviously, rap music is filled with problematic issues: violence, sexism, conspicuous consumption, and...well, the list goes on and on. At the same time though, somewhere in rap music, you have folks addressing hard times and struggle and even pain and poverty in ways that correspond to what the young folks I work with encounter. It's possible to read hundreds of poems and hear little mention of gun violence. You can't live in St. Louis and East St. Louis and avoid conversations about the effects of gun violence.
You can read the poetry and not hear about the hazards of the streets. That doesn't happen as much in rap and in general conversations with folks in the communities I reside. There's concerted attention to the liveliness of the cultures, but also to the pitfalls of "these streets."
None of what I'm saying means that we should dismiss poetry. In fact, poetry often presents young folks with ideas and issues that they do not find in other places. But since I so often hear (and write about) what's good with poetry and the limits of rap, I think it's worth noting that there's a different story on the ground. It also stands out to me that some of the biggest advocates of poetry are silent about the genre's limits and indifference to low-income black folks.
Related:
• A notebook on rap, hip hop
A notebook on rap music, hip hop
2019
• December 17: Books about Hip Hop, 2000 - 2019
• February 22: Jay-Z and Black Book History
2016
• November 19: The growth of hip hop studies
• May 21: Talking comic books, rap music, and African American literary studies
• April 26: When a poetry scholar offers a class on Biggie, Jay Z & Nas
• April 18: Jay Z, African American literary studies & digital humanities By Kenton Rambsy and Howard Rambsy II
• March 28: Sampling & Signifying: The Music of Jay Z By Kenton Rambsy and Howard Rambsy II
• February 23: Covering Jay Z in Af-Am lit at SIUE & UTA, Pt. 3 By Kenton Rambsy and Howard Rambsy II
• February 15: "Like" on Reasonable Doubt By Kenton Rambsy and Howard Rambsy II
• February 15: Jay Z, Reasonable Doubt, and Similes By Kenton Rambsy and Howard Rambsy II
• February 12: Covering Jay Z in Af-Am lit at SIUE & UTA, Pt. 2 By Kenton Rambsy and Howard Rambsy II
2015:
• October 31: Rap Music & Slavery References: A Partial List
• October 17: Books on Hip Hop
• May 24: Jay Z and the freestyle as mode of critique and creativity
• March 7: Jay Z & Jean-Michel Basquiat as poets
• February 14: When the Poet and Rapper is One
• January 8: Student rappers & poets in an African American Literature course
2014:
• December 19: Writing about black poetry vs. writing about rap
• December 16: Studying Poetry & Rap with Collegiate Black Men in 2014
• September 23: Poetry, Jay Z, Jack Johnson & Conversations
• May 24: From Afrofuturism to Rap Genius: a timeline
• April 30: Becoming a Rap & Poetry Genius Teacher
• March 27: Jay Z, Jay Electronica, and a notable practice among black poets
• March 23: Jay Electronica, Jay Z and Black Consciousness
2013:
• December 7: How Rap bypassed Poetry and became African American literature
• December 4: Rap Genius bibliography
• August 26: From rap listeners to poetry readers
• January 23: The Rap Listening Sessions (The Golden age of Hip Hop)
• January 23: Rap as zombie poetry
2012:
• December 17: What if African American poetry enthusiasts were like rap geniuses?
• December 17: Utilizing the Poetry Foundation and RapGenius
• December 17: A Notebook on RapGenius
• December 17: A Malcolm X project on Rap Genius, Pt. 1
• December 17: What if African American poetry enthusiasts were like rap geniuses?
• December 17: Utilizing the Poetry Foundation and Rap Genius
• December 17: Reading Rap Genius: An Introduction
• December 13: When students confuse a poem for a rap
• December 10: What if poets, taking a signal from Jay-Z, "decoded" their works?
• October 9: From Gwendolyn Brooks to Chief Keef
• May19: Covering Dometi Pongo's Ex-Slave at MIZZOU
2011
• December 16: How Age Matters in the 'Rap as Poetry' Debate
• December 4: Recent Rap as Poetry Debates, Conversations
• November 23: Adam Bradley on Common's Creative Process
• November 12: Jay-Z, Adam Bradley, & the Rap-Poetry Conversations
• October 2: Amiri Baraka, Lil Wayne & Mainstream, Underground Audiences
• August 28: Black Cultural Calendars: Jay-Z's BPP Reference
• August 18: The Poet (Tracie Morris) vs. the Rappers (of East St. Louis)
• June 1: Toward a Recent Intellectual History of Consciousness in Rap: Jay Electronica
• May 19: The Golden (Birth) Years of Rappers
2010
• July 15: Jay Elect & the Ghost of Christopher Wallace
• January 9: "Jay-Z is black black."
Related:
• Assorted Notebooks
• December 17: Books about Hip Hop, 2000 - 2019
• February 22: Jay-Z and Black Book History
2016
• November 19: The growth of hip hop studies
• May 21: Talking comic books, rap music, and African American literary studies
• April 26: When a poetry scholar offers a class on Biggie, Jay Z & Nas
• April 18: Jay Z, African American literary studies & digital humanities By Kenton Rambsy and Howard Rambsy II
• March 28: Sampling & Signifying: The Music of Jay Z By Kenton Rambsy and Howard Rambsy II
• February 23: Covering Jay Z in Af-Am lit at SIUE & UTA, Pt. 3 By Kenton Rambsy and Howard Rambsy II
• February 15: "Like" on Reasonable Doubt By Kenton Rambsy and Howard Rambsy II
• February 15: Jay Z, Reasonable Doubt, and Similes By Kenton Rambsy and Howard Rambsy II
• February 12: Covering Jay Z in Af-Am lit at SIUE & UTA, Pt. 2 By Kenton Rambsy and Howard Rambsy II
2015:
• October 31: Rap Music & Slavery References: A Partial List
• October 17: Books on Hip Hop
• May 24: Jay Z and the freestyle as mode of critique and creativity
• March 7: Jay Z & Jean-Michel Basquiat as poets
• February 14: When the Poet and Rapper is One
• January 8: Student rappers & poets in an African American Literature course
2014:
• December 19: Writing about black poetry vs. writing about rap
• December 16: Studying Poetry & Rap with Collegiate Black Men in 2014
• September 23: Poetry, Jay Z, Jack Johnson & Conversations
• May 24: From Afrofuturism to Rap Genius: a timeline
• April 30: Becoming a Rap & Poetry Genius Teacher
• March 27: Jay Z, Jay Electronica, and a notable practice among black poets
• March 23: Jay Electronica, Jay Z and Black Consciousness
2013:
• December 7: How Rap bypassed Poetry and became African American literature
• December 4: Rap Genius bibliography
• August 26: From rap listeners to poetry readers
• January 23: The Rap Listening Sessions (The Golden age of Hip Hop)
• January 23: Rap as zombie poetry
2012:
• December 17: What if African American poetry enthusiasts were like rap geniuses?
• December 17: Utilizing the Poetry Foundation and RapGenius
• December 17: A Notebook on RapGenius
• December 17: A Malcolm X project on Rap Genius, Pt. 1
• December 17: What if African American poetry enthusiasts were like rap geniuses?
• December 17: Utilizing the Poetry Foundation and Rap Genius
• December 17: Reading Rap Genius: An Introduction
• December 13: When students confuse a poem for a rap
• December 10: What if poets, taking a signal from Jay-Z, "decoded" their works?
• October 9: From Gwendolyn Brooks to Chief Keef
• May19: Covering Dometi Pongo's Ex-Slave at MIZZOU
2011
• December 16: How Age Matters in the 'Rap as Poetry' Debate
• December 4: Recent Rap as Poetry Debates, Conversations
• November 23: Adam Bradley on Common's Creative Process
• November 12: Jay-Z, Adam Bradley, & the Rap-Poetry Conversations
• October 2: Amiri Baraka, Lil Wayne & Mainstream, Underground Audiences
• August 28: Black Cultural Calendars: Jay-Z's BPP Reference
• August 18: The Poet (Tracie Morris) vs. the Rappers (of East St. Louis)
• June 1: Toward a Recent Intellectual History of Consciousness in Rap: Jay Electronica
• May 19: The Golden (Birth) Years of Rappers
2010
• July 15: Jay Elect & the Ghost of Christopher Wallace
• January 9: "Jay-Z is black black."
Related:
• Assorted Notebooks
Sunday, October 18, 2015
Reading patterns, Digital Culture, and Ta-Nehisi Coates
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An advance copy of Ta-Nehisi Coates's Between the World and Me |
For years now, I've been working through a concept that scholar Jerry W. Ward, Jr. referred to as "a sociology of African-American literature," where we might, among other things, study reading patterns: "why do Black readers read what they read when they read?" This sociology is especially needed these days as modes of production, particularly with digital culture, have drastically changed our reading and writing experiences.
Take Ta-Nehisi Coates for example. Perhaps no other black writer has gained more attention than him in the last two years. In 2014, more than 100 writer-reviewers responded to his article "The Case for Reparations." In 2015, more than 100 assessed his book Between the World and Me. Those hundreds of online responses were integral to Coates's rise and relevance as a major black writer.
The vast majority of readers--black, white, Asian, Hispanic, etc.--first gained access to Coates's work online and not in print. The Atlantic and subsequent outlets noted that Coates's reparations article set a "single-day traffic record" when it appeared online.
Adjusting Ward's question, I'm interested in the following: Why do readers read black writers when they read them? We know that contemporary black poets and novelists usually become more widely known after they win a major literary prize or award. Those awards function as megablurbs. But Coates did not wait for a major award.
Instead, he was steadily building a large
There's a popular origin tale for major rap artists and urban literature authors. Before they became highly successful, so the story will go, they first established themselves by driving around and selling their products out of the trunks of their cars. Coates's origin story is necessarily different and hi-tech. That is to say, he initially gained a following online at The Atlantic, not based on selling books and magazines out of the trunk of his car.
Was his work appearing in print? Sure. But even his print works receive a tremendous boost thanks to pre-publication publicity. Between the World and Me, for example, was reviewed (online) by more than 30 publications prior to the book's July 14th release date. His publisher distributed dozens of advance copies to readers and potential reviewers. On Instagram, John Legend mentioned reading his advance copy of Coates's book. Most notably, Toni Morrison received an advance copy and had her assistant email Coates's editor Chris Jackson her (Morrison's) thoughts about the work to serve as a book blurb.
The scholarly discourse on African American literature primarily concentrates on historical works and authors who first published decades ago. However, we'll need to do more to examine digital culture and pre-publication issues in order to adequately understand why readers read black writers when they read them.
Related:
• A Notebook on the work of Ta-Nehisi Coates
• A notebook on readers
• Pre-publication activities: Colson Whitehead and Ta-Nehisi Coates
Saturday, October 17, 2015
A Notebook on Tony Medina
2016
• May 29: Black men writers and creativity, 1995 - 2016
• May 25: Tony Medina and bystander blues
2015
• February 10: Tony Medina's poetry books
• January 5: Reading T. Jess, J. McCall, T. Medina, F. X. Walker & K. Young in 2015
2014
• December 22: The Divergence of Tony Medina's Persona Poems
• December 17: Tony Medina and the Top 5 (blues poets)
• December 2: Notes on Tony Medina's Sound
Related:
An Extended Notebook on the works of writers & artists
• May 29: Black men writers and creativity, 1995 - 2016
• May 25: Tony Medina and bystander blues
2015
• February 10: Tony Medina's poetry books
• January 5: Reading T. Jess, J. McCall, T. Medina, F. X. Walker & K. Young in 2015
2014
• December 22: The Divergence of Tony Medina's Persona Poems
• December 17: Tony Medina and the Top 5 (blues poets)
• December 2: Notes on Tony Medina's Sound
Related:
An Extended Notebook on the works of writers & artists
Books on Hip Hop
A while back, I created a list chronological list of books on hip hop over on Rap Genius. I decided to place the list here on Cultural Front as well. Folks into hip hop will quickly recognize that this list is not exhaustive. However, I mainly wanted to give a sense of the continuity of books about the art form and culture. You can check an annotated version of the list here.
• 1984: Hip Hop By Steven Hager
• 1984: The Rap Attack: African Jive to New York Hip Hop By David Toop
• 1985: Fresh: Hip Hop Don’t Stop By Nelson George, Sally Banes, Susan Funker, Patty Romanowski
• 1987: Tougher Than Leather By Bill Adler
• 1990: Signifying Rappers: Rap and Race in the Urban Present By Mark Costello, David Foster Wallace
• 1991: Nation Conscious Rap: The Hip Hop Vision Edited by Joseph D. Eure and James G. Spady
• 1991: Rap!: Portraits and Lyrics of a Generation of Black Rockers By Bill Adler
• 1991: Bring The Noise: A Guide to Rap Music and Hip-Hop Culture By Havelock Nelson and Michael A. Gonzales
• 1992: Fresh Fly Flavor By Fab 5 Freddy
• 1992: As Nasty As They Wanna Be By Luther Campbell and John R. Miller
• 1992: Rap music in the 1980s By Judy McCoy
• 1993: It’s Not About a Salary By Brian Cross
• 1993: Black Studies, Rap, and the Academy By Houston A. Baker, Jr.
• 1994: The New Beats By S.H. Fernando
• 1994: The Rap on Gangsta Rap By Bakari Kitwana
• 1994: Black Noise By Tricia Rose
• 1994: Microphone Fiends: Youth Music and Youth Culture Edited by Tricia Rose and Andrew Ross
• 1994: The Ice Opinion: Who Gives a F—k? By Ice T as told to Heidi Siegmund
• 1994: The Guinness Who’s Who of Rap, Dance and Techno By Colin Larkin
• 1995: Spectacular Vernaculars By Russell A. Potter
• 1995: Rap on Rap: Straight-Up Talk on Hiphop Culture By Adam Sexton
• 1996: Droppin' Science Edited by William Eric Perkins
• 1998: Hip Hop America By Nelson George
• 1998: Have Gun Will Travel By Ronin Ro
• 1999: The Vibe History of Hip Hop Edited by Alan Light
• 1999: The Rose That Grew From Concrete By Tupac Shakur
• 1999: Street Conscious Rap By James G. Spady, Charles G. Lee, H. Samy Alim
• 1999: Ego Trip's Book of Rap Lists By Sacha Jenkins, et al.
• 2000: When Chickenheads Come Home to Roost By Joan Morgan
• 2000: Rap Music and the Poetics of Identity By Adam Krims
• 2001: Life and Def : Sex, Drugs, Money, and God By Russell Simmons with Nelson George
• 2001: Holler If You Hear Me: Searching For Tupac Shakur By Michael Eric Dyson
• 2001: The Hip Hop Years: A History of Rap By Alex Ogg with David Upshal
• 2002: Rap Music and Street Consciousness By Cheryl L. Keyes
• 2002: Hip Hoptionary™ By Alonzo Westbrook
• 2002: The Hip-Hop Generation By Bakari Kitwana
• 2002: Yes Yes Y'all By Jim Fricke and Charlie Ahearn
• 2003: There’s a God on the Mic By Kool Mo Dee
• 2003: Whatever You Say I Am: The Life and Times of Eminem By Anthony Bozza
• 2003: Hip-hop Rhyming Dictionary By Kevin M. Mitchell
Friday, October 16, 2015
Choosing Jason McCall's Dear Hero,
Last week as part of a reading project we're working with designed for high school black boys, I sent the participants short descriptions of poetry and asked them to choose the one that they wanted first. I shouldn't have been surprised at the top selection. Here's how I described the book:
Dear Hero, by Jason McCall – The volume includes a variety of poems that reference the common subject of heroes and antagonists, including poems about Greek mythology figures and comic book and movie heroes.McCall's book alludes to dozens of heroes, including Captain Marvel, Magic Johnson, Marilyn Monroe, Odysseus, Solomon, Spiderman, and many many more. Why wouldn't those topics interest black boys? And various others.
Each year for the last several years, I've polled my first-year college students about what comes to mind for them when they think of poetry. They've given a range of answers, but the subject of heroes, sidekicks, and antagonists never emerges. At the same time, it's hard to overlook how a range of heroes matter to black boys as presented in comic books, movies, rap music narratives, you name it. Somehow those subjects seem less prevalent in the poems that are presented to young people.
McCall's book, I figured, would pique the interests of black boys. I've begun distributing the books, and I'm already looking forward to how they'll respond.
Related:
• Jason McCall
A Notebook on Jason McCall
2019
• February 13: Jason McCall, cultural reference, and Black Book History
2018
• June 27: Jason McCall's afrofuturist views on Trayvon Martin and Michael Brown
2016
• May 29: Black men writers and creativity, 1995 - 2016
2015
• October 16: Choosing Jason McCall's Dear Hero,
• January 5: Reading T. Jess, J. McCall, T. Medina, F. X. Walker & K. Young in 2015
2014
• August 19: Jason McCall's & Jabari Asim's Mike Brown poems
• July 18: Gary Jackson's Missing You, Metropolis & Jason McCall's Dear Hero,
2013
• October 2: The Cast of Characters referenced in Jason McCall's Dear Hero,
• July 20: Initial notes on Jason McCall's Dear Hero,
Related:
An Extended Notebook on the works of writers & artists
• February 13: Jason McCall, cultural reference, and Black Book History
2018
• June 27: Jason McCall's afrofuturist views on Trayvon Martin and Michael Brown
2016
• May 29: Black men writers and creativity, 1995 - 2016
2015
• October 16: Choosing Jason McCall's Dear Hero,
• January 5: Reading T. Jess, J. McCall, T. Medina, F. X. Walker & K. Young in 2015
2014
• August 19: Jason McCall's & Jabari Asim's Mike Brown poems
• July 18: Gary Jackson's Missing You, Metropolis & Jason McCall's Dear Hero,
2013
• October 2: The Cast of Characters referenced in Jason McCall's Dear Hero,
• July 20: Initial notes on Jason McCall's Dear Hero,
Related:
An Extended Notebook on the works of writers & artists
Thursday, October 15, 2015
Remixing Allison Joseph's "Thirty Lines" Poem at the Charter School
students working on their remixes |
Yesterday, at the SIUE/East St. Louis Charter High School, I worked with a couple of students to remix a poem by Allison Joseph. On Monday, I read Joseph's poem "Little Epiphanies," and when I recognized that it was 30 lines, that made me think of her previous poem "Thirty Lines about the Fro," which I first heard her present during a reading at SIUE in September 2010.
Yesterday, we first read and discussed Joseph's poem. Then, I presented the students with a prompt. Keeping some of Joseph's phrases and lines intact, we produced a poem entitled "Thirty Lines about East St. Louis."
Joseph's poem begins:
The fro is homage, shrubbery, and revolt—all at once.
The fro and pick have a co-dependent relationship, so
many strands, snags, such snap and sizzle between
the two. The fro wants to sleep on a silk pillowcase,
abhorring the historical atrocity of cotton.
****************************
My prompt went like this:East St. Louis is ______________, ______________, and _____________—all at once.
The city and _______________________have a co-dependent relationship, so
many__________, ______________, such _______________ and ___________ between
the two. Folks in East St. Louis want to _______________________________
abhorring the ______________ of _____________________________.
****************************
Here's what one student, a black boy (J.O.) produced:
East St. Louis is crazy, violent, and peaceful—all at once.
The city and mayor have a co-dependent relationship, so
many rebellions, resolutions, such reach and revise between
the two. Folks in East St. Louis want to reach a better age
abhorring the spreading of racism.
********************************
Another student, a black girl (J.H.) wrote:
East St. Louis is broken, bumpy, and blissful—all at once.Related:
The city and its people have a co-dependent relationship, so
many unrealistic, careless, such power and conflict between
the two. Folks in East St. Louis want to drop out
abhorring the orders of parents.
• Fall 2015 Programming
Wednesday, October 14, 2015
Between the World and Me, Part II: (73 – 88)
[Between the World and Me]
In this section of the book, Ta-Nehisi Coates discusses what happened to his friend Prince Jones. The incident occurred more than a decade before the current attention related to the shooting of unarmed black men by police officers. Perhaps, the incident primed Coates to speak out so relentlessly and thoughtfully today.
What in particular did you have a notable response to in the section? Why? Please provide a page citation.
In this section of the book, Ta-Nehisi Coates discusses what happened to his friend Prince Jones. The incident occurred more than a decade before the current attention related to the shooting of unarmed black men by police officers. Perhaps, the incident primed Coates to speak out so relentlessly and thoughtfully today.
What in particular did you have a notable response to in the section? Why? Please provide a page citation.
Shifting: Chapter 5: The Sisterella Complex
[Shifting: The Double Lives of Black Women in America]
In chapter 5 of Shifting, Charisse Jones and Kumea Shorter-Gooden provide explanations and various example of “Sisterellas.” A Sisterella, like the classic Cinderella, is a black woman so consumed with the care of others (e.g. family, friends, businesses, etc.) that they neglect caring for themselves.
The subsection “The Sisterella Complex: The Constellation of Depression in America’s Black Women” explores the depression that occurs as a result and manifest in physical ailments and addictions. As the authors note, “the Sisterella complex is manifest in all the forms of [clinical] depression in Black women” (124).
How did you respond to the idea of the Sisterella complex? Why?
In chapter 5 of Shifting, Charisse Jones and Kumea Shorter-Gooden provide explanations and various example of “Sisterellas.” A Sisterella, like the classic Cinderella, is a black woman so consumed with the care of others (e.g. family, friends, businesses, etc.) that they neglect caring for themselves.
The subsection “The Sisterella Complex: The Constellation of Depression in America’s Black Women” explores the depression that occurs as a result and manifest in physical ailments and addictions. As the authors note, “the Sisterella complex is manifest in all the forms of [clinical] depression in Black women” (124).
How did you respond to the idea of the Sisterella complex? Why?
The Rise: Beauty, Error, and Justice
[The Rise]
"An encounter with pictures that moves us, those in the world and the ones it creates in the mind, has a double-barreled power to convey humanity as it is, and, through the power of the imagination, to ignite an inner vision of life as it could be" (90). --Sarah LewisIn the "Beauty, Error, and Justice" chapter of The Rise, Sarah Lewis references this notion of "aesthetic force" (89, 92, 93, 94, 97, 98, 101, 102, 105). What discussion of the idea was particularly useful for how you understood the concept? Why or how so?
"How many movements began when an aesthetic encounter indelibly changed our past perceptions of the world?" (98). --Sarah Lewis
Tuesday, October 13, 2015
A tally of digital communications
So far this semester, I coordinated a few different activities based on Clive Thompson's Smarter Than You Think: How Technology Is Changing Our Minds for the Better (2013). I'm teaching his book in my three literature courses -- one general intro to literature class and two African American literature classes.
One of the most exciting activities we did, based on Thompson's chapter "Public Thinking," involved us tracing our social media and email usage over the course of 5 days. I designed a worksheet and asked all my students -- a total of 120 -- to tally their digital communication usage.
The instructions for the students: Based on our reading and discussion of the “Public Thinking” chapter of Smarter Than You Think, let's track our digital communication output over the next few days. From Thursday – Monday, I would like you to document your daily numbers of email messages, text messages (how many you send), tweets on Twitter, Facebook (numbers of messages and posts), Instagram posts, and SnapChat posts.
The worksheet:
In his book, Thompson mentions that "Text messages are terse, but globally they’re our most frequent piece of writing: 12 billion per day.” Still, my students and I were surprised at just how many text messages a majority of them sent in a 5-day span. Around 75 of my 120 students are women, and more than half of them sent over 500 text messages during our tally period. A dozen or so of those women sent more than 1,000 texts. (Only 3 of the young men sent more than 200 text messages).
Some of the students were amused and startled that my own tally sheet revealed that I sent more than 20 emails. One of my students told me that she had initially thought I was younger, that is, before she discovered how much I utilized email. "Only older people still use email," she informed me.
When I began teaching at the university in 2003, social media sites like Twitter and Facebook did not exist. But now, several students even referred to those modes of communication as out of fashion. After text messages, the most frequently used service, by far, was SnapChat. Next was Instagram. A few outliers frequently used Facebook messaging to communicate with friends. I was surprised that relatively few students used Twitter.
In class, we worked in groups and tallied our digital communication sheets. During our debriefing session, many of the students, especially those super-text messagers, acknowledged that they knew they sent "a lot" of messages, but had no idea they were sending so many until the tally exercise. As a result, we've been discussing the limits and possibilities of relying on a single mode of communication.
Related:
• A Notebook on Clive Thompson's Smarter Than You Think
A Notebook on Clive Thompson's Smarter Than You Think
2015
• October 13: A tally of digital communications
• September 24: Public Thinking Event: Smarter Than You Think
• August 24: Re-reading Smarter Than You Think
• May 2: Poetry conversations and tummeling
• March 6: Public Thinking Event: Smarter Than You Think Exhibit
• February 22: Public Thinking Event: Survey on technology
• March 4: Poetry blogging is more productive and smarter than you think
• February 18: The many characters in Smarter Than You Think
• January 27: Smarter Than You Think: (Reading Group)
• January 21: Reading Smarter Than You Think
Related:
• Assorted Notebooks
Monday, October 12, 2015
Remixing poetry at the East St. Louis Charter High School
On October 7, we listened to music by Kendrick Lamar and produced remixes to a poem excerpt by Allison Funk. We began with the following prompts:
Notice how the wildflowersAnd then:
open as if nothing
restrains them. –Allison Funk
Notice how the _________________And also:
_________________ as if nothing
Restrains them.
Notice how _________________ in East St. LouisHere goes some of what we produced:
_____________________ as if ___________________
_____________________.
Notice how the gods
Look down as if nothing
Restrains them. –T.B.
Notice how the young child
Strives as if nothing
restrains her. –D.L.
Notice how life in in East St. Louis
Is downplayed as if we can’t hear
you. –T.B.
Notice how education in East St. Louis
Falls apart as if no one
Can agree*. –A.W.*
Notice how togetherness in East St. Louis
stays alive as if this strike*
was all it needed. –D.L.
Notice how everyone in East St. Louis
cries as if they’re
sad
Notice how everyone in East St. Louis
dances as if they’re
glad. --J.O.
* Note: There's currently a strike among public school teachers in East St. Louis, which is what A.W. and D.L. are referencing.
After we finished writing, we took some time to read the remixes out loud.
Student reading her remix |
Related:
• Fall 2015 Programming
Notes on the critical work on Frederick Douglass
By Jeremiah Carter
In the close of the twentieth century, a number of scholars continued to write on Frederick Douglass's Narrative. Three of the best-known essays focused on Douglass’s Narrative are Deborah McDowell’s “In the First Place: Making Frederick Douglass and the Afro-American Tradition” (1991), and two introductions to the Narrative by Houston Baker (1982) and Henry Louis Gates (1997), respectively.
I look to these three scholars and their critical work as foundational for the scholarship of the last decade that has covered the Narrative. Of the scholarly articles on Douglass published since 2005, McDowell, Baker, and Gates recur most often in the scholars' texts and bibliographies.
While McDowell’s text precedes that of Baker and Gates, her critique can be extended to their introductions as well. “In the First Place,” McDowell critiques Douglass as a “self-made” man in the Narrative as well as the lack of this critique in the scholarship. She writes, “I am interested in why the making of Douglass, particularly by this current generation of scholars has had such widespread explanatory power and appeal, and why it is attached so solidly to the logic of beginning and origin.”
She specifically challenges the accepted notion of the Narrative as the “first” African-American autobiography and slave narrative. McDowell identifies the masculine and patriarchal appeal of the texts and discusses the general and distinct points in the academy that overlook and reinforce problematic rhetoric that excludes acknowledgment of the texts prior to Douglass’s and the intellectual contributions of women.
Baker’s introduction is divided into two sections. The first section situates the Narrative within the larger context of African-American literary history. The second, summarizes key episodes in the Narrative and discusses the immediate critical attention it gained. Beyond covering Douglass’s contemporary reviews of the Narrative, Baker’s introduction reads as one that would best serve someone who is has little prior knowledge of the text.
Gates’s introduction, published in Dell’s 150th Anniversary Edition of the Narrative, displays a distinct point of view and motivation. He writes, “I was thinking about this essay for another reason: I thought of it as I was preparing a short response to Charles Murray’s and Richard J Hernsteins’s spurious claims that blacks score lower on IQ tests because of unalterable, natural, genetic differences. It is natural that one would return to Douglass…” The essay opens with an examination of the intellectual qualities of Douglass, as featured in the Narrative “just seven years out of slavery.” Lastly, Gates argues for attention to Douglass’s human complexity (which often evades “black leaders [hidden] behind the veil of race”) that is represented in recent biographical discoveries.
Related:
• #FrederickDouglass: Technology & African American Literary Studies
Jeremiah Carter is a graduate student in English at SIUE and a contributing writer for the Cultural Front.
African American literary studies and technology
Today, I'm talking to a group of young scholars about my work in African American literary studies. I do traditional work (i.e. I've published a book and several articles, and I teach literature classes). However, what stands out to me right now is all my digital and online work.
I've kept this blog, for instance, since 2008. I began by charting my work with the Black Studies program at SIUE. But I really merged my work on African American literary studies in 2011 when I began blogging extensively on poetry.
My work on poetry led me to become more actively involved in Twitter. And my work there, or more importantly, my connections there, led me to become more involved in the study of digital humanities (DH). My work on DH led me to do more in terms of charting technology conversations on my blog. Of course, years before I heard of DH, it was my associations with Alondra Nelson's Afrofuturism group that really activated my thinking on the intersections of race, technology, and science fiction.
Student at Charter School during a listening session |
Out in my off-line world, I coordinate activities with these audio devices. Over the years, I've organized over 200 listening sessions. The devices have become one of my signatures. These days, I host a listening session once per week at the East St. Louis Charter High School. Those listening sessions are part of my larger interest in public programming.
I'm teaching a course entitled "Biggie, Jay Z, or Nas?" in spring 2016. The charter school high students heard about it and asked me to give them a preview since they can't enroll. So we listened to Jay Z and Nas recently, and we'll check out Big soon. The musical selections serve as a preview for the students, and for me, the use of digital files is preparation for the upcoming class and yet another reminder of why my work as an African American literary scholar is intertwined with technology.
Related:
• An Afrofuturism-based timeline, 1998 - 2013
• Poetry
• Public Programming
Sunday, October 11, 2015
Public Thinking Event: a focus on student demographics
On Tuesday, October 6, we coordinated a Public Thinking Event related to student demographics at SIUE over the years. We also took a look at differences in program enrollment at the university.
Program Enrollments: Race/Ethnic Status and Gender, Fall Terms 2011-2014 |
• Fall 2015 Programming
Here and There at the East St. Louis Charter High School
On September 30, at the East St. Louis Charter High School, we listened to music by Jay Z and talked about the notion of "there" and "here." We were drawing off of Jay Z's song "Young Gifted & Black," where he juxtaposes different conditions.
On the one hand, "Y'all can go home, husband and wife there" and "Y'all ain't gotta be in fear of y'all bosses there." On the other side, where he resides, "There's a different set of rules we abide by here / You need a gun, niggas might drive by here."
In our session at the Charter School, we spent time talking about places that represented "there" in relation to East St. Louis, and we talked about what it meant to reside "here." Like Jay Z, we spent some time thinking about what it might mean not to have some worries over there. We also put thought into possibilities here. I learned quite a bit as the young folks hipped me to various notions of there and here within the city of East St. Louis.
Related:
• Fall 2015 Programming
Friday, October 9, 2015
Hurricane Katrina, Print Culture, and MELUS
When Joycelyn Moody and I began working on the special issue on African American print culture for MELUS, I decided to ask Jerry W. Ward, Jr. to submit an essay about his views of his book collection. For decades, he had been building a wonderful personal library, but Hurricane Katrina changed things.
At one point in his book The Katrina Papers: A Journal of Trauma and Recovery (2008), Ward mentions returning to his storm-damaged home in New Orleans and taking inventory. He provides journal entries and writes about himself in the third person while assessing the house: "The room used as an office sustained losses that will cause Mr. Ward to be in agony for months."
He discusses the loss of materials and autographed books that "are beyond recovery." He concludes, though, that he "is luckier by far than 89% of the residents whose homes suffered win and water damage." As Ward has noted on many occasions, losing rare books does not compare to the magnitude of many other losses, including lives, associated with Hurricane Katrina.
In the context of print culture studies though, Ward's experiences with books matter. For one, he writes about the "practical uses" of a collection as well as how "physical objects allowed me to be in constant touch with the writers I got to know personally over the years." Then, he also references how the storm affected his relationship to physical publications. "The flooding after Katrina," he writes in MELUS, "killed my passion for collecting."
Understandably, much of American and African American print culture studies focus on materials found in libraries and special collections. We study collections of texts from the past. But, what about contemporary considerations of what's been loss, giving attention to lostness? How do natural events shape our relationships to collections and print materials? Ward's contribution to MELUS offers a glimpse of possible answers.
Related:
• Notebook on MELUS and African American Print Culture
Thursday, October 8, 2015
Slave narratives, African American print culture, and MELUS
The articles by Samantha M. Sommers and Michaƫl Roy in our special issue of MELUS gave me opportunities to think about slaves narratives. We often think about the content of the narratives and what they mean in terms of struggles for liberation. Sommers and Roy placed the narratives in the content of print culture and book history.
In “Harriet Jacobs and the Recirculation of Print Culture,” Sommers highlights how early black writers re-presented “contemporary print culture in an effort to disrupt a conception of African American print culture as something limited to materials, processes, and products.” Sommers explains how “the recirculation and strategic elision of printed documents in Harriet Jacobs's Incidents in the Life of a Slave Girl demonstrates the transformation of Jacobs's relationship to print.”
Particularly notable for me, Jacobs chose to present and at the same time rework the slave wanted ad that her former master had previously printed about her. In this regard, Sommers reveals how Jacobs was actively engaging and rewiring aspects of black print culture.
In "Cheap Editions, Little Books, and Handsome Duodecimos: A Book History Approach to Antebellum Slave Narratives," Roy utilized a book-history perspective to show that slave narratives by James Williams (1838), Frederick Douglass (1845), and Solomon Northup (1853) "differed greatly in both formal and cultural terms." Roy goes on to note that:
By examining how these texts were published and circulated, I show that generalizations about antebellum slave narratives—slave narratives as bestsellers, as directed toward a Northern white audience, as a distinct genre recognizable by all—distort the complex history of this literary tradition. I argue that acknowledging the heterogeneous nature of what we usually perceive as a homogeneous whole gives us a better sense of how these texts might have been variously received and consumed in the decades preceding the Civil War.Roy's work really helps us understand the limits of genre-labels, in this case the very notion of "slave narratives." Sure, we'll continue to use that term, but taking a book history approach does assist us in considering the differences between slave narratives and slave narratives.
Related:
• Notebook on MELUS and African American Print Culture
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