black culture | whyalwaysblackandwhite

To make sense of our universe, we categorize. I needed to see all black adults as clones of Dr. Martin Luther King, to put them in a favorable box. Likewise, I needed to see my Trenton High School students as good. Interestingly, one of the security guards at Trenton High, a person of color who also categorized, tried to make sure I did. In my first week, she told me,“My kids are good kids,” her gesture encompassing every kid in school. Perhaps she was afraid I’d pegged them as bad or difficult. After all, most suburban people, white and black, called me a saint for working at Trenton High. They read The Trentonian, whose masthead was “Love us, hate us, read us.” Some of the school’s negative press was valid, but a mild disturbance in the cafeteria would likely be reported in an inflammatory front-page headline.

Sometimes, The Trentonian had a point. During a summer vacation in Hawaii, I picked up two volcanic rocks for my earth science class. I’d heard about Pele’s revenge – the streak of bad luck inflicted by Pele, the goddess of fire, for taking them – but I figured it was only two rocks and for a good cause. Then my father-in-law developed cancer, my daughter broke up with her boyfriend, the refrigerator failed, and my husband’s brand new car was stolen from our driveway and totaled during the police chase that followed. That September, back at Trenton High, I was telling my first-period class about Pele’s revenge when a young man piped up, “Was it a red Accord?”
I gasped, “How did you know?”
The young man explained that as part of an initiation he and other black friends had been required to go to Princeton in the dead of night to steal Hondas, but he said earnestly, “We would never have taken it, Mrs. Schivell, if we’d known it was yours!”

In contrast, my wallet was stolen at Trenton High on two occasions―in spite of the fact that my students knew it was mine. The first time was when I floated among rooms. I had to leave my purse temptingly visible on the teacher’s desk because the desk wasn’t mine, and the drawers were locked. My principal, who was black, advised me to put my purse out of sight, but where? My wallet vanished when I was called out of the room for a minute, but I didn’t notice until class was over. The next day, I chastised the four members of the class, one of whom had to have been responsible and all of whom knew who was. “I trusted you!” I protested. No one confessed. Their spokesman told me I’d been asking for it.

Perhaps these students, unlike my car thief, had little affection for me. I’d just returned from a year’s furlough and hadn’t had time to rebuild my reputation. On the other hand, the young woman who most likely took my wallet on the second occasion may have had other motives. She’d returned to the classroom after school was over, while I was tutoring one of the young men from her class. My purse was on a chair, out of sight under my desk. She walked over to the chair, then turned and played at the chalkboard behind my desk, and finally left, saying to the young man that she’d wait for him so they could take the bus together. Focused on tutoring, I paid little attention to her. But later, when the young man had gone, her strange behavior triggered my suspicions, and I checked my purse. She was picked up and searched by security, but no wallet was found. The young man was not searched. Two days later, a bus driver returned the wallet—missing only cash. Perhaps she took the wallet because she wanted to impress the young man or because they were in cahoots or perhaps because she wanted to get back at me for being hard on her in my attempt to elicit her best efforts in class.

But what about all the other classes? Even in my own room, I often forgot to hide my purse; yet hundreds of students over my 23 years at Trenton High were not tempted. For these hundreds of students I have no stories. Respect for property doesn’t make for stories, doesn’t beg for a motive. Ironically, we don’t ask kids why they behave well, just why they behave badly. The deviant “you asked for it” or “stealing’s OK except from friends” seems more interesting.

It did feel weird to know a car thief and to have him point out in the auditorium the young man, his arm in a cast, who’d driven and totaled my husband’s Accord. Such stories make titillating cocktail party conversation, as does the one about the young man who flashed a $50 bill when I gave him his free lunch tickets—just to show he was gaming the system. But I and the media are guilty of sensationalism when we tell these stories. So are the people who want to read them. The truth is reassuringly boring: although a very few Trenton High students couldn’t be trusted, most were good kids, just as the security guard promised.

For my first post, I’ve chosen an opinion piece I wrote in 2009 that was published in The Times of Trenton. Although the incidents cited can no longer be called “recent,” I believe that the gist of my essay remains relevant. Do you agree?

Beware the Black Box

I discovered the black box the night I got caught acting black. As a white liberal who knew few black people, I’d taken a job at Trenton High School. I’d find out who black people were.

I noticed they dress up. I began wearing spike heels and Sunday outfits to work. Black people are loud and demonstrative. At a party at my house, to which we’d invited Princeton friends both black and white, I showed off my new insights. When the Trenton guests arrived, late because they’d had two parties that night, I greeted them boisterously and did little shuffles with my feet in appreciation of their humor. See, I was one of them. I glanced at my other black guests for approval. Their faces were blank; the sudden silence, deafening.

Like a tourist in the foreign land of black people, I’d noticed only differences at Trenton High. I’d overlooked the modest black teachers, just as I hadn’t counted my Princeton friends as black. And I’d made other assumptions. Remembering TV footage of the freedom marches of the 1960’s, I expected black teachers to be united in their dedication to black students. They weren’t. Black teachers were just like white teachers: some worked tirelessly; others came and went with only a newspaper tucked under their arms, had their TV’s tuned to the soap operas during afternoon lessons, or threw up their hands at “these kids.”

Trenton High had a reputation for being dangerous. Princeton friends called me a saint for working there. For a time, I reveled in the title. But it began to sound racist as my knowledge of the students broadened. Yes, I had a few tough kids, but no one ever threatened me. Most kids wanted to learn and appreciated that my TV was off. And there were students who could have been my own children. These students, and black and white teachers like us, fought for excellence. Administrators, black and white, resisted, saying almost proudly, “Trenton isn’t Princeton.”

Skin color and dress guarantee nothing about socio-economic status, ability, educational level or, most important, values. A Trenton High colleague, an elderly black woman, recounted the time three young black men in hooded sweatshirts had joined her in the elevator in her building. She was terrified, sure of being robbed. When the elevator reached her floor, the young men turned to her, “Can we help carry your groceries?” She was mortified.

So I learned what I should have known all along and what many others already knew: there is no black box. My well-intentioned mission to define what it is to be black was a racist, wasteful exercise.

Yet we keep putting people in boxes. For Cornel West, Princeton University professor and author of Race Matters, the box is the “blues people.” In a recent New York Times Magazine article, “Is Obama the End of Black Politics?”, black politics is defined as fighting racial injustice, unequal opportunity and poverty. Who’s looking out for the black middle class, the black upper class?

When Jesse Jackson criticized Obama for “talking down to black people,” he tossed responsible black parents into a box with the absentee fathers whom Obama had singled out. But when Obama recently shamed CEO’s for taking excessive bonuses in a time of recession, no one said he was “talking down to white people.”

I’ve been put in a box, too. A black colleague at Trenton High told me her first impression: “White lady. Here for the paycheck. Probably can’t get a job anywhere else.” She soon placed me in the cubby hole of dedicated teachers, but I recently found myself back in the box when I exclaimed, “Obama is so articulate!” I was expressing my relief after eight years of George Bush’s mumble-mouth.

“That’s politically incorrect,” a friend told me. “You’re implying that you’re surprised a black man can be articulate.”

Good grief. Langston Hughes and Martin Luther King, Jr, were articulate. Besides, I wasn’t thinking of Obama as black. But Joe Biden and I got put in that box.

White people are usually cubby-holed. As voters we are soccer moms, blue-collar Reaganites or Christian fundamentalists. Contrast the “black vote.” White people are Presbyterians, Mormons, and Episcopalians. Black people attend the “black church.” Our language seems stuck in an historical box. It doesn’t reflect the infinite variety among the people we call “black.”

To me, the most mysterious and dangerous term is “black culture.” Recently on NPR, black mystery writers rejoiced that their stories reveal “black culture.” They meant the lifestyle of black people in Los Angeles in the 1980’s. Dorothy Sayres described the lifestyle of upper-class England in her mysteries, but we don’t call it “white culture.”

Let’s abandon “black culture” and celebrate the specifics: African rhythms, the Harlem Renaissance, jazz, hip-hop, soul food, Toni Morrison’s storytelling, Alvin Ailey’s choreography…. Why? Because some people think “black culture” means an uneducated, urban poor.

Beware the boxes. We’re not in a post-racial society if politicians aren’t “black enough” to represent the poor, or if smart black children are told they’re “acting white.”

Sadly, Eric Holder’s call to talk about race merely flipped the boxes into soap boxes. If we’re going to respect our common humanity and our individuality, we should do as our mothers said and watch our language.