- A Pie in the Face gwendungy.com/2021/06/17/a-p… 5 days ago
- Having your cake and eating it too… gwendungy.com/2021/06/10/hav… 1 week ago
- The “selective” nature of memory gwendungy.com/2021/06/03/the… 2 weeks ago
- “Old-School Selfie” gwendungy.com/2021/05/27/old… 3 weeks ago
- Doing the Best We Can gwendungy.com/2021/05/20/doi… 1 month ago
Category Archives: IdentityImage
Work and paperwork brought home from the office meant she didn’t get to bed until around midnight most nights. Reeling from exhaustion, she would fall into bed only to have her sleep disturbed by strange dreams. There were only a handful of days in a month that she didn’t wake up with a headache, nausea, backache, and/or stomach pain. Yet, she pushed through the sick feelings to do what was expected at home and at work. During an entire year, she missed only one day of work because of sickness, and she used this as an “opportunity” to catch up on paperwork. If only she had someone to talk to.
She drove herself to do more than required on her job and in her volunteer work. She was like a robot doing what she was programmed to do. But she was not a robot, and her body kept telling her that. If only she had someone to talk to.
Why the struggle? She was a mid-level administrator. From her perspective, being mid-level in the hierarchy of administrators explained the purgatory in which she lived. If only she had someone to talk to.
Though she could see the positive results of her efforts, she was denied a sense of accomplishment or satisfaction because, before the good feelings could register, someone would do or say something that would cause her to push back in anger or retreat into a lonely shell of self-doubt. If only she had someone to talk to.
She could not understand why people resisted doing their jobs. Her attention to this would bring on accusations that she was micromanaging, and that she was managing rather than leading. If only she had someone to talk to.
Whatever staff needed for resources, she fought to get. If they had ideas about how to improve support to students, she was all in. She encouraged innovations and saw more than a few of them become successful. No one could give more to the job than she did. If only she had someone to talk to.
When particularly antagonistic staff began to misquote her and tell her that she had said things that she had not said or—even more mystifying—that they, themselves, had said, she felt incensed. If only she had someone to talk to.
When her mind seemed to be becoming a mess of tangled ends, she began to ruminate on the Joseph Heller quote from Catch 22, “Just because you’re paranoid doesn’t mean they aren’t after you.” She thought, if only I had someone to talk to, someone who could see in me what I can’t see for myself.
April 20, 2021, was a consequential day in the history of the United States. The extent is yet to be determined.
A White former police officer was found guilty on all three counts for the murder of a Black man.
It was a sad commentary on a democracy when its people waited with bated breath to see if justice would be served.
Supportive responses about social justice were made by the country’s vice president and president:
- “A measure of justice isn’t the same as equal justice.” (Vice President Kamala Harris)
- “‘I can’t breathe. I can’t breathe.’…We have to keep hearing those words. We must not turn away.” (President Joe Biden)
The George Floyd Justice in Policing Act of 2020 (H.R. 7120) will pass in the U.S. Senate and go forward for President Biden’s signature.
NOTE: H.R. 7120 was passed by the U.S. House of Representatives more than 10 months ago, on June 25, 2020.
H.R 7120 is unlikely to pass in the U.S. Senate because any national efforts for racial justice in policing and in the criminal justice system are likely to be stifled by systemic and cultural enablers who fear that change will make it seem that all humans are equal and deserve to be treated so.
As I attended to the beautiful voices and faces of four Black Student Government presidents representing The Ohio State University, University of Minnesota, Harvard University, Purdue University, and MIT, the song, To Be Young, Gifted and Black, came to mind.
The young leaders who were presenters on the Chronicle of Higher Education webinar, “Race, Class and Student Voices,” are the embodiment and manifestation of the second line in the song: “Oh what a lovely precious dream.”
In 1970, when we first heard Nina Simone sing this song, we, as young people, already knew that we were the realization of the dream of so many who had come before us. Now, our dream was to live during a time when the reality of that dream would be recognized as ordinary for all Black people and not extraordinary for a precious few.
Thinking of ourselves and our children as gifted and Black made us proud and unapologetic about all the ways that our Blackness set us apart. We used the power of the words “gifted and Black” to destroy the stereotypes of our intellectual inferiority, to push back against behavior that demeaned us, and to lift up the truth of our value. Hearing the finality and emphasis Miss Simone put on the word “Black” in the refrain of the song was our inoculation against the disease of racism and all its side effects.
Accepting that we were the agents of our future, we put our faith in ourselves. It was the kind of faith that propelled us to expand our imagination to include our own success as well as the happiness and success of our gifted Black children for generations to come. Hearing Miss Simone sing this song assured us that we had potential as individuals and, as a collective, we would internalize our right to be free and liberated because we were “young, gifted, and Black.”
The increase in the numbers of Black Student Government leaders throughout higher education is a continuation of the reality of that precious dream.
After living in Memphis with my Daddy, his wife, and my baby brother for several years, my Daddy sent me back to Chicago at the age of 12 to be with my mother and her family.
In Memphis, the two Black churches I knew were large, elegant, traditional religious structures in which members could feel a sense of pride. The first church I experienced in Chicago was a “storefront church” on the West Side of Chicago. It was on Fulton street surrounded by manufacturing industries and crisscrossed by “L” trains.
On my first visit to this storefront church, I thought it was not a real church because of its name and how it looked. There was a large showcase window to the right of the entrance with the name of the church painted on it. It read “West End Baptist Church.”
I soon came to realize that what West End Baptist Church lacked in traditional religious ambiance, it made up for in the religious fervor and dedication of its small and loyal congregation. Because of the loyalty of members such as my family who scraped together money, the congregation was able to rent a space shortly after my arrival in Chicago in a modest “real church” structure a few blocks away on the same street.
To say that my family was very involved in the church is an understatement. My grandfather was on the Deacon Board and the Usher Board; my grandmother was in the choir and on the Mother Board; my mother was in the choir and the “poet laureate;” and I was in the choir. On Saturdays, my grandfather and I cleaned the church.
Some of the most exciting times at church were the Sunday afternoons when another church would visit. The choir, minister, and some of the members would represent their church. It was really fun when more than one church visited because it was like the battle of the choirs as each choir would have an opportunity to sing its best songs before the minister began the sermon. While I claim not to have any artistic talent now, I was quite proud of the banners I made to welcome visiting churches. Our dining room and car never seemed to be free of the glitter I used for my creations.
On one occasion when West End Baptist Church was hosting visiting churches, the person who usually gave the formal welcome to visiting churches was not available. Since my mother was the resident poet who wrote poems for every special occasion, reciting them from memory most of the time, the thinking was that I, her daughter, should be able to give the “Welcome Address,” as it was called on the program. Apparently, the welcome I gave met expectations and, from that day forward, I was the most frequent designee to welcome visiting churches.
This storefront church challenged children in many ways. Church members were the encouraging audience for whatever any child wanted to try. The members praised my tacky welcome banners and responded to my welcome addresses as if they were something special. They gave me the courage to keep doing what I didn’t believe I could do. And, as challenges became successful efforts, my faith in myself and something bigger than myself continued to grow.
I recently watched “The Black Church: This Is Our Story, This Is Our Song,” a PBS documentary that creator and narrator Professor Henry Louis Gates, Jr., describes as a message of “race and resilience, struggle and redemption, hope and healing.”
Indeed, my Black churches revealed me to myself. They helped me to see who I was in relation to others. They showed me models of women I could strive to emulate. They challenged me and gave me the opportunity to try. They gave me the concept of faith as an enduring value.
The first church I remember is Mount Gilliam Missionary Baptist Church in the Orange Mound community of Memphis, TN. My mother and her parents loved this church. It was the first church they joined after leaving the Mississippi Delta. To see how they dressed and the sophisticated manner in which they carried themselves when they attended this church, one would not believe that it had been only five or so years since they had been sharecroppers.
In addition to Sunday services and other religious programs and meetings, the church was also the meeting place for charitable fraternities such as the Masons of which my grandfather was a proud member. My grandmother and mother were members of the women’s counterpart to the Masons, The Eastern Star, to which they were dedicated and seemed to be always involved in raising money for one cause or another.
One of these fundraisers was a pageant where a little girl was crowned princess and a little boy prince depending on how much money their sponsors raised. My most vivid memory of Mount Gilliam Missionary Baptist Church is the night of the pageant when I was six years old. I remember being sleepy and my folks kept me awake so I could be in the pictures that would be taken that night. Apparently, my folks had not raised enough money for me to be the princess, but I was part of the royal court standing next to the princess and prince. Being in the royal court and not the princess may have been the first experience that made an imprint about who I was in relation to others.
The other Black church in the Orange Mound community of Memphis I became familiar with was Mount Pisgah Church, where Miss Bailey attended. Miss Bailey had a standing taxi appointment for my Daddy to pick her up early in the morning to take her to work. I think she was a nurse. I could tell that my Daddy respected her a lot, and he asked her if I could go to church with her on some Sundays when he picked her up to take her to church.
Miss Bailey was a kind lady who had manners, dressed nicely, carried herself in what people called a “dignified manner,” and seemed to have the respect of all who knew her. I felt good standing next to her in church with hymn book in hand singing “Have Thine Own Way Lord,” “Blessed Assurance,” “The Old Rugged Cross,” and my favorite song, “I Come to the Garden Alone.” Singing these songs and being in the presence of Miss Bailey, though I was only nine years old, I could feel the love of God, and I knew that Miss Bailey was the type of woman that I wanted to be.
The Black Church is, indeed, “our story, our song.”
(Next Week: The Black Church in Chicago)
In 1965, I—a descendant of enslaved persons—was the first in my family to graduate from college with a four-year degree. One can see this as a significant advancement over the course of several generations and/or see with the Rev. Dr. Martin Luther King, Jr., “Why [after 100 years] We Can’t Wait” to be able to exercise our full rights and take advantage of the opportunities afforded in this “land of plenty.”
It was around the time that I graduated from a state university that the policy of Affirmative Action began to gain traction in regard to hiring in federal jobs and awarding federal contracts to minority-owned businesses. Following the federal government’s lead in mandating hiring without regard to race, colleges and universities began the practice of acting affirmatively to increase the number of Black students admitted. This proactive behavior on the part of higher education, particularly among elite colleges and universities, began trending in the late 1960s.
The backlash against Affirmative Action in college admissions was swift and endures today. After 30 years of a national controversy, the California Board of Regents voted in 1995 to no longer consider race and gender in hiring and admissions decisions. This decision was the impetus for opponents of Affirmative Action in college admissions to increase the pressure to abolish the practice across the country.
In the meantime, Black students and professors were singled out as part of the problem and became victims of White backlash. For those who have not walked in these shoes down this same path, Ron Susskind gives a stunning biographical portrait of what student life was like for some “Affirmative Action” students. He records the following conversation overheard by Cedric, a Black student on one of his first days at an Ivy League university:
Cedric, settling at a table inside [the café], orders a ginger ale and trains his ears to a table immediately to his right. Two professors, both white, are leaning in…. ‘Are we doing a service to young people to boost them above their academic level and then not offer the services they need? Asks the squat one with flying gray hair. ‘Because who really can? Who can offer that sort of enrichment? You can hardly blame the university. It would take years, and money, and a whole different educational track to bring some affirmative action students to a level where they could compete. There’s no choice but laissez-faire, sink or swim. They should be going to middle-rung universities. There’s no right, as far as I can see, to go to an Ivy League institution. If they work hard, their kids can come here. Hell, it’s what everyone else had to do.’…
It’s all Cedric can do not to respond…. He imagines telling them about his long journey, that his struggle has built in him a kind of strength—a conviction about his ability to overcome obstacles—that other kids don’t have. But of course, that strength is hard to measure, and lately he’s become uncertain if it will be enough to get him where he needs to be….
The professors, meanwhile, have moved on to the companion controversy about hiring minority faculty members. ‘It’s a mockery,’ said the other professor, a tall distinguished-looking guy, spits, ticking off the names of a few minority professors around campus. ‘A lot of them are good teachers, sure. But they’re unpublished, not respected, not scholars. What do they bring? Their passion, oh-so personal ‘perspective.’ Nothing special about that. Jesus, everyone’s got one of those.’…
Throughout the day, the overheard conversations at lunch echo in Cedric’s head. More than specifics, he recalls the intensity of the dialogues. At this point, affirmative action is the last thing he wants to hear or think about…. So, he got in. If he fails, he fails; if he makes it, he makes it. Why does everyone have to draw conclusions about an entire race from that, or take sides. He wanted a chance, he got one (A Hope in the Unseen: An American Odyssey from the Inner City to the Ivy League, 191-193).
Unlike our ancestors who were given a hoe and forced to chop cotton, Cedric, myself, and many other Black students and Black professors were given a ladder of opportunity through higher education. The ladder, however, was covered with grease. It was slippery, and we were on the bottom rung.
Affirmative Action, to some extent and in some places, replaced the slippery ladder with real steps upon which new-to-college Black students could begin, but there were no handrails, and the steps were narrow and winding. There was no recognition and subsequent adjustment for the fact that preparation for college was often inadequate and the psychological toll of being “the only one” was more than just distracting. This combination of obstacles knocked many aspiring Black students off the steps.
Now, after 50 years of Affirmative Action being a “thing,” it is still being challenged with the subtext that indigenous and other disenfranchised students are not deserving, don’t belong, and are receiving an unfair advantage. The upside is that during these many years, some colleges and universities have realized that students who are the first in their family to attend college need not only steps but steps with handrails for support.
Progress is slow. One step forward and two steps backward is the norm. Hopefully, it will not take another 100 years for descendants of Black enslaved persons to realize true equal opportunity, full civil rights, and nondiscrimination in admissions to colleges and universities.
“The paradox of education is precisely this—that as one begins to become conscious, one begins to examine the society in which he is being educated.”James Baldwin
As a result of achieving an education, one learns that the cumulative actions of this society are not congruent with the espoused and documented foundations upon which this America is built. One also learns that the ideals of a modern society are far from being realized or even being fervently sought by the majority of its citizens.
Therefore, if remaining ignorant and not knowing are not options for one who is being educated, then one resolution to the paradox of knowing might be this insight from Ibram X. Kendi (“Denial Is The Heartbeat of America” in The Atlantic):
And in the end, what will make America true is the willingness of the American people to stare at their national face for the first time, to open the book of their history for the first time, and see themselves for themselves—all the political viciousness, all the political beauty—and finally right the wrongs, or spend the rest of the life of America trying.
This can be who we are.
In promoting the importance of education, Mary McLeod Bethune (1875-1955)—educator, activist, African American hero, and founder of Bethune-Cookman University, among many other notable accomplishments—said, “Knowledge is the prime need of the hour.”
Whether in the 19th, 20th, or 21st century, knowledge continues to be the prime need of the hour. Considering the dark hours we have seen recently, it is particularly alarming to read that “Degree-seeking enrollments in U.S. higher education have been down for 10 consecutive years” (Brandon Busteed, “21 stats for 2021 That All Higher Ed Leaders Should Know,” Forbes, Jan 4, 2021).
Notwithstanding this ominous trend, and despite the criticism about how both K-12 and higher education are failing Black students, “almost half of Black high school students reported that they were ‘very sure’ they’d go to college to pursue a bachelor’s degree. Among students in the lowest income quintile, Black high school students were the most likely to express that certainty” (Sara Weissman, “ACE Supplementary Report Paints a “Stark Picture” of Higher Education’s Racial Inequities,” Diverse Issues in Higher Education, Nov 19, 2020).
Reading about Black students who, against all odds, have a desire for pursuing higher education should be the impetus for a shift in the dominant way of thinking about low-income Black students. If a student wants to learn and makes it to a campus, it must be the duty of higher education to create the conditions for the student to achieve. Of course, we must not ignore the barriers students encounter along the way, but we can, perhaps, take a moment to be encouraged and take a break from obsessing about statistics that focus only on achievement gaps and noncompletion rates of low-income Black students.
U.S. Education Secretary Nominee Miguel Cardona echoed these thoughts in his nomination acceptance speech, saying, “For far too long, we’ve let college become inaccessible to too many Americans for reasons that have nothing to do with their aptitude or their aspirations and everything to do with cost burdens, and, unfortunately, an internalized culture of low expectations.”
Abandoning perpetual psychological pessimism and encouraging hope at this hour are dimensions of a new reality for Black students and higher education.
When I heard the title of former President Obama’s 2020 memoir, my first thought was that I read a book with that title years ago. Then I recalled that the book I read was titled The Promised Land. President Obama’s memoir is titled A Promised Land.
Recalling the topic of the book I read years ago, the promised land was a place, a physical location. It was the destination of so many Black migrants from southern states. Some of my own family migrated from the Mississippi Delta, first to Memphis and then on to Chicago, Detroit, and Gary, Indiana. These cities, by word of mouth, promised a decent wage for hard work and some semblance of respect that should be due to any ordinary human being. Journeying north on the rails of faith, my family and others like them had an abundance of trust and optimism.
Former President Obama’s book, A Promised Land, is not about a place or physical destination. It is a concept about the “possibility of America” held by people in a national community where moral ideals promise opportunity, freedom, and equality for all. In the preface to his recent book, Obama writes:
Do we care to match the reality of America to its ideals? If so, do we really believe that our notions of self-government and individual freedom, equality of opportunity, and equality before the law apply to everybody, or are we instead committed, in practice if not in statute, to reserving those things for a privileged few? (xv)
Whether The or A Promised Land, both offered false promises to people who trusted and looked to a future with optimism. In the North, some of the poorest Black people never found the good job, while others lost their jobs when unemployment began to rise; they faced housing discrimination and were without recourse when their children were abandoned to resource-starved schools. They never expected to be fenced off in areas called ghettos. Though no longer sharecropping at the mercy of poor farmers, a caste system was still firmly in place in this “promised land.”
The reality of America as a promised land is an illusion held by people who do not realize that they are suffering from a delusion about “their” country. A multiracial democracy has never been the vision for this America, as history so clearly records. And when the trusting and optimistic call attention to promises made, they are met with reactionary violence and threats by those determined to create an unambiguous America that clearly defines whose freedom and equality before the law is meant to apply.
False promises prevail.