Showing posts with label Cool Pose. Show all posts
Showing posts with label Cool Pose. Show all posts

Monday, June 24, 2013

All-boys academy for black and brown boys attacks culture that negates importance of education

The critics of an all-boys academy claim the proposed school are sexist, cost too much and is counterintuitive to the intent of Brown vs. Board of Education. Each appears as a vital argument; however, none take into account the troubling culture that makes an all-boys academy the best solution for Durham’s black and brown boys.

“The ‘extensive data’ that Kenney refers to goes unexplained,” Tim Tyson, State Education Chair for the NAACP, responded to my recent blog supporting a proposal for an all-boys academy. “This assertion certainly does not represent any consensus of the scholarly literature. People of good intentions can differ. But to pretend that the research shows a deafening roar in favor of academies segregated by race and gender are unjustified. “

Tyson’s thesis, along with the assessment of others, fails to take seriously the stack of research and statistics that give credibility to an alternative approach.  Research suggests an inner-city culture that regards education in negative ways, which guides poor academic performance and dropouts among minority boys.

The Metropolitan Center for Urban Education at New York University’s Theories of Change among Single-Sex Schools for Black and Latino Boys: An Intervention in Search of Theory was published in 2010. The study examines the work of six all-boy schools and offers a strong argument in support of their relevancy. 

Need for Changing Boys’ Ideas of What is a Man

The Metropolitan Center study discovered the importance of framing the social/emotional need for a masculine identity based on their understanding of ―street‖ images and the absence of male figures that often surround boys of color

“I think that this notion of manhood that a lot of your urban youth experience is pretty one-sided,” a member of the staff at an all-boy school says.  “It pretty much looks at this aspect of strength and power and equates them solely with sexual prowess, the ability to earn money, and the ability to defend.”

The study uncovered how students are bombarded with imagery and the identity of being a thug, being a gangster, being hard, as defining what qualifies one as a man.

School is referred to as something that ―girls‖ do, and it is for this reason that some administrators claim it is necessary to separate the boys from female students – to give them a space where they do not have to ―compete‖ or feel the need to show off as ―men‖ who are ―too cool for school.‖

Bilson &Mansini’s Cool Pose is informative in unlocking the implications related to inner-city culture.

Need for an Academic Identity in their Social Identities

Minority boys face the acting White stigma.  Cook & Ludwig address this matter in their book The Burden of Acting White. 

“Due to the history of racial discrimination in the United States, African Americans began to doubt their intellectual ability, began to define academic success as White people’s prerogative and began to discourage their peers from emulating White people in academic striving, i.e., from acting white,” the book concludes.

All-boys schools confront the negative perceptions of education among minority boys by establishing a brotherhood among students that instills the resilience to develop and sustain their emerging academic identities.

Need for Future and Leadership

Those interviewed in the study expressed it was through this identity work that they could begin the work of transforming black and brown boys into ―leaders.‖

“These single-sex schools transmit the message that their Black and Latino male students should become examples in their own right and find ways to ―give back to their communities,” the study states. “The young men are being primed to lead the next generation in transformational change for their communities. Rather than sit back and be influenced by the negativity of street culture, the schools direct their students to take positive control of their own lives and take what they learn back to ―the community.”

Need for High Expectations

An administrator suggested that the structural issue of racism prevents Black students, in particular, from making educational gains:

“I would say social issues just from the standpoint of being a young Black male, dealing with racism,” the administrator said. “And so, you’re going to have to converse with people who have low expectations of you, who have no expectations of you. Or you might be in an environment where they don’t want you to be.”

Core in the analysis of public education is how the biases of school administrators and teachers impact their ability to teach minority boys.

Need for Relevant Curriculum and Instruction

The schools in the study expressed the need to center teaching and the curriculum around the educational needs of their students, with careful attention given to the social, emotional, and academic challenges minority boys face.

There is massive evidence that points to how the culture of minority youth clashes with the academic goals of the traditional public school setting.  As admirable as the goal to embrace an integrated school may be, the body of evidence clearly speaks to cultural dynamics that make it problematic to teach those who regard education as a thing that black and brown boys don’t need.

Durham’s statistics make the case – 3,002 black male and 560 Hispanic male short term suspensions in 2011-2012, compared to 249 white male students.  233 black male and 68 Hispanic male dropouts out of a total of 363 for all students.  47% reading proficiency among black males compared to 81% among white males.  64% math proficiency among black males compared to 90.6 compared to white males.

Add to the pot unemployment, incarceration and metal health concerns and you have an increasing divide between black and brown males and their white counterparts.

Tyson argues the affirming of Brown vs. Board of Education. His is a valid claim when taken outside the context of the current plight of black and brown boys.  This is what John Stuart Mills called Experiments in Living.  There are times when the conceptions of good must be tested by the experiences we have in living them out, not merely by comparing them with ethical institutions.

Is it possible that the integration of public school has fostered a population left fractured by the internalized inferiority created by a well-intentioned union?  If so, we, as a society, are obligated to undo a culture that makes education a bad thing among black and brown boys.

They have the right to achieve.  Our failure to respond in an affirming way is paramount to casting them to the wolves to continue their journey toward low achievement and incarceration. 

Is that the message we want them to hear?

Thursday, May 30, 2013

The decade after the deaths of Martin and Malcolm raises questions related to black radicalism, rage and black identity

The decade after the death of Dr. Martin Luther King, Jr. was bunched with massive conflict.  It was a period filled with deep angst after the shedding of a dream.  Inner cities were consumed with a lingering blues that made it hard to believe in freedom.

The time between the deaths of Martin and Malcolm left the black community dazed by what was left behind.  Some held firm to the promise of equality after integration.  Others fought hard to find space among those unwilling to share a bite of the American dream.

The benefactors of affirmative action were left enraged by their continued struggle after making their way to class privilege.  Ellis Cose wrote about it in his book Rage of the Privileged Class: Why Are Middle Class Blacks Angry? Why Should America Care?  Cose cites a large group of well educated, competent, and prosperous black people who are frustrated.  They feel the disdain of white people who see them as weak and unintelligent. They feel the resentment of unsuccessful blacks.  They endure the complexion-based discrimination of blacks against blacks, while fighting the assumption that all blacks are criminals.

The black community swayed between black pride and self-hatred.  The quest for revolution was met with condescension among those dedicated to promise of integration.  Afros and dashikis were exchanged for low-cut fades and three piece suits. The pursuit to claim a unique racial identity was viewed as a barrier in finding space to fit into the American melting pot.

The decade after the deaths of King and Malcolm witnessed the unfolding of Roots.  Alex Haley made It trendy to claim pride in being connected to the motherland.  Massive imagines of blacks dancing and singing to African beats was juxtaposed against the need to fit.  It was a period of striving blended with a need to claim African roots all while fighting the inner city blues.

It was the decade of black exploitation films.  The rage of the inner cities led to the rise of a counterculture unwilling to bow to the demands of white privilege.  It was the age of redefining black identity by celebrating ghetto culture.  Keeping it black meant more than the celebration of African pride.  It meant keeping it gangsta.

Richard Majors and Janet Billson talk about it in the book Cool Pose: The Dilemmas of Black Manhood in America. They related the mask of cool used by inner-city youth to defend themselves against the injuries of ghetto life.  The pose is yet another way to define authentic black identity.  Does anyone know what that means?

The decade after the death of King and Malcolm forged a deep wedge among a people seeking to define what it means to be black.  Some embrace the culture of the ghetto.  Others find solace in claiming African roots.  Others seek to melt into the larger culture through education, politics and by celebrating the privilege of middle-class social identity.

Lost in most dialogue related to study of race and class in America is a clear focus on the decade after the death of King and Malcolm.  It was an era of protest fueled by police brutality.  Most studies of the decade leave people bewildered by black protest.  Few stop to consider why they were fighting the police while demanding rights many felt had been achieved.

What motivated Huey P. Newton and Bobby Seale to start the Black Panther Party?  Why was Angela Davis arrested?  Why did Assata Shakur escape prison and flee to Cuba?  What is the truth behind the arrest of Mumia Abu-Jamal?  What hasn’t been told, and why is the Fraternal Order of Police fighting so hard to keep people from hearing the rest of the story?

What is the politics behind the telling of the story?  What happened with the Wilmington 10?  What happened in Watts to start that riot?  What happened in Detroit in July 1967 that left 43 dead, 467 injured, over 7,200 arrested, and more than 2,000 buildings destroyed? 

Why did black people burn down their own neighborhoods?  Why did it happen after major Civil Rights victories? Something was wrong in Newark, NJ where Assata Shakur was arrested. 

What led to the armed standoff between Philadelphia police and the group MOVE on May 13, 1985?  Another decade of indifference fueled even more discontent in America’s inner cities. A police helicopter dropped two one-pound bombs on the roof of the house occupied by members of the group. The fired destroyed 65 houses and killed 6 adults and five children.

It’s a period that deserves to be studied.  Underneath the assumptions of guilt are motives and fears that stirred a revolution.  What are those untold stories, and how do each help facilitate views of racial identity and pride?

These are some of the questions that led me to bring Mumia – Long Distance Revolutionary to the Carolina Theatre.  I hope you can join us for the beginning of a broader conversation related to the decade after the death of King and Malcolm.

There’s so much to learn.  Let the learning begin.