In Defense of Public Writing

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Image: American director Thomas H. Ince using a giant megaphone (Peter Milne, Motion Picture Directing; The Facts and Theories of the Newest Art, 1922)

November 12, 2014

In Defense of Public Writing

David J. Leonard

Hello, my name is David, and I am a scholar who writes for the public. Sometimes I even blog. I offer that mea culpa because, all too often, I am judged for not segregating my work behind the velvet rope of scholarship. I am not alone, as plenty of scholars are refusing to stay in the lane of the ivory tower, taking their talents to the pages of newspapers, websites, and television.

But that still raises eyebrows. I once heard an administrator refer to public writing as a pathology of sorts, akin to video-game addiction. To him, public writing was all about immediate gratification and ego rather than a scholarly advancement of knowledge. It was a sign of weakness, evidence of inadequacy as a scholar, proof that today’s public intellectuals were not realprofessors.

In that view, still held by many, a “peer reviewed” journal article read by 12 people is of great value while a piece written for a website, and read by more than 100,000, is a distraction from legitimate work. I have been told on several occasions that the work of writing for online publication (whether via a blog or for respected outlets like Huffington Post) is “easy” and a “waste of time.” Unlike scholarship, which is about knowledge production and intellectual debate, public writing is said to be about personal gain and pleasure resulting from public fanfare.

To still others, public writing is a form of community service: Some people give blood to the Red Cross, others donate their time at local shelters, and others donate their words to public spaces. Each of those activities is advancing public good, yet none are required or necessary components of academic life.

But instead of being unnecessary or antithetical to academic work, I would argue that public writing is — at its core — what we do as teachers, intellectuals, and scholars. It’s another form of teaching, a public pedagogy that engages “students” outside the classroom, and inside, too.

When I started out in the era of chalkboards and typewriters, I often found it difficult to bridge the gap between course materials and current events. In those moments where course themes and theories connected with public discourse or popular culture, I was often frustrated by the absence of readings that could anchor a classroom conversation. Now I can find such materials in the work of countless scholars and intellectuals. The examples are endless: Jelani Cobb’s writing about police brutality and racism, Salamishah Tillet’s work on partner violence and rape culture, Stacey Patton’s discussions of child abuse, Mark Anthony Neal’s public scholarship on all things popular culture, and Khalil Gibran Muhammad continued discussion of the “violence card.” They, along with Jeff Chang, Brittney Cooper, James Peterson, Imani Perry, and so many others are advancing discourses inside and outside of academia. With historical examples in hand, and an analytical framework seeped in a lifetime of scholarly research, their public writings advance classroom conversation with depth and specificity. The prospect of waiting several years until a journal article is published to discuss some current event in class is unsatisfying.

Public writing is also work that bridges theories, methods, and knowledge that is often locked behind pay walls, or stuck inside books that cost as much as a new pair of Air Jordans. Essays written for a general audience often help to place scholarly research, and break down boundaries between the two. Unable to write dozens of pages on a topic, scholars writing for a mainstream publication unmask what is important in their research and how it matters.

Public writing is also a means to engage other scholars, especially those outside the academy. Professors do not have a monopoly on knowledge production; look no further than Ta-Nehisi Coates, an American writer for The Atlantic whose work on culture and politics is as “scholarly” and intellectually rich as that of any academic. Others, like Gary Younge, Jamilah Lemieux, Mychal Denzel Smith, and Dave Zirin are the forefront of important scholarly debates even if they are not taking place inside the Ivory Tower.

As an assistant professor, I regularly wrote for Popmatters.com, a site dedicated to cultural commentary and reviews. I wrote on politics, sports, video games, and race. That experience enhanced my skills as a writer, and forced me to think about what mattered in my argument and how to write across discipline and method. Thanks to those essays I also developed professional relationships and friendships with several scholars. Writing a review of the videogame, “NBA Ballers,” prompted an email from one of my intellectual heroes, who, to this day remains one of my most trusted mentors. Several opportunities, not to mention significant intellectual growth, came about because of those relationships.

The writing I do in places like Vitae and Gawker advances the work that I’ve produced in journals or within books. It allows me to get feedback from a range of readers and to expand the reach of my ideas. A tweet becomes a Facebook status, and that becomes a piece for an online venue, which may become a journal article, or a book chapter.

I write in a myriad of spaces for a variety of reasons but in the end I write because I have something to say. I write because I hope the work resonates with people I know and people I don’t. I write because it is an expression of my worldview, my work, and my identities. I write because that is what we scholars do: We think, we share, we learn, and we grow. Public writing and scholarly writing do not stand in binary opposition to one another nor are they mutually exclusive.

Explaining the Underwhelming Reaction When Black Women’s Nude Pics Are Stolen

Posted: Sept. 8 2014 10:38 AM
Originally Published at The Root

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Jill Scott performing in Oslo, Norway, Dec. 11, 2011ODD ANDERSEN/AFP/GETTY IMAGES

The following is a sampling of headlines about the recent theft and illegal release of alleged nude photos of celebrities:

In them, and the hundreds of headlines like them, a theme emerges: white female victimhood. It’s in the choice of subjects, the words themselves and photos that accompany the various online reports. Jennifer Lawrence and Kate Upton are presented as the faces and bodies of these types of violations.

The flip side of these headlines and the less obvious theme is this: that black women are undeserving of protection; that when their privacy is criminally violated, it isn’t such a scandal. After all, Lawrence and Upton aren’t the only ones who have been violated in this way. Jill Scott andRihanna have, too.

If you didn’t know, that’s because the “leaks” and “hacks” related to black female victims were scarcely covered in comparison with those of their white counterparts.  A Google News search for celebrities’ names combined with “leaked,” while an informal measure, further confirms the spotlight on white female victims. Lawrence and Upton have, by far, the most results (22,700,000 and 126,000, respectively); Rihanna and Scott trail behind with 39,100 and 8,760, respectively.

There’s a disparity not just in the amount of news but in the amount of analysis and outrage when the victims are black. As the Washington Post’s Justin Moyer put it in his analysis of the leaks of recent weeks (Lawrence, Upton and Scott), “White feminists ignore Jill Scott.”

Continue reading at The Root

Hey, White College Kids: Can the Ferguson Police Get Some of That Kony 2012 Outrage?

Posted: Aug. 22 2014 2:56 PM
Originally Published at The Root

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A woman gestures during a peaceful protest Aug. 19, 2014, along a street in Ferguson, Mo., regarding the fatal police shooting of Michael Brown.MICHAEL B. THOMAS/AFP/GETTY IMAGES

Remember #Kony2012? Of course you do. The social media campaign by Invisible Children against the war criminal leader of Uganda’s Lord’s Resistance Army is impossible to forget because of the way so many Americans—including many white Americans—came together and amplified the cause in the name of justice and human rights.

Invisible Children’s video was viewed 100 million times within six days. In a showing bigger even than the one for the ongoing “ice bucket challenge” for Lou Gehrig’s disease, also known as amyotrophic lateral sclerosis or ALS, 3.7 million people committed to joining the Kony 2012 struggle. While ultimately unsuccessful in its stated goals of “ending war,” or “stopping the LRA and their leader,” #Kony2012 was effective in galvanizing deep support from white youth throughout the nation.

So, why not #FergusonPD2014?

In other words, why aren’t the same people who called out Joseph Kony demanding accountability from the Ferguson Police Department for its killing of Michael Brown when he was unarmed, and for its violation of peaceful protesters’ constitutional rights to assemble? Yes, it’s true that people of all backgrounds, including some young white activists, are actively involved in the protests in Ferguson. But why aren’t white college students latching on to this and revealing the same overwhelming “commitment” they did to the Kony “cause”?

As a college professor, I remember clearly that during the #Kony2012 campaign, they wanted the world to know that they were outraged by the atrocities going on in Uganda, or at least the atrocities said to be going on at some point in recent history. Why not a similar response to the atrocities going on outside St. Louis?

Because, sadly, this American tragedy doesn’t seem to have the right ingredients.

Besides using social media wisely, Invisible Children deployed a narrative of good versus evil and created enthusiasm around the power of young people in stopping a man intent on turning young men into soldiers and young women into sex slaves. With a click of a button that led the video to be shared on social media, a donation, or putting on some Kony apparel, one could seemingly purchase penance for past inaction and buy peace.

Second, the video and the campaign played upon the long-standing concept of the “white man’s burden” —the idea that white America has a responsibility and a duty to help oppressed elsewhere.

Third, the primary platform of the campaign limited the chance of cross-racial challenges. Facebook, marked by its insular communities, segregation and siloed realities, was the central engine for Kony 2012. This, and the nascent status of “black Twitter,” created conditions under which the “white savior” mentality thrived. While white Americans who participated in Kony 2012 were purchasing a tool kit or contributing to “justice” with their clicks and dollars, they didn’t have to inconvenience or challenge their privilege or identity.

Movements to address injustice when the victims are African American don’t have the same formula. So it’s no wonder that since 2012, there has not been a #Trayvon2013, a movement for #Renisha2013 or a #Ferguson2014. It’s no wonder there have been no viral videos on #Every28HoursABlackManIsKilled, or mainstream efforts to galvanize national attention for Eric Garner or Marissa Alexander or countless others.

Continue reading at The Root

In Defense of Dirty Laundry | Vitae

In Defense of Dirty Laundry

By David J. Leonard

January 15, 2014

We lament, vent about, and dissect student interactions all the time. From hallway conversations to conference sessions, from publications to dinner parties, shop talk is commonplace. And it’s generally accepted.

But now, of course, that talk is moving to a new space: Facebook. To some observers, this is a thing to be bemoaned. In a post on The Conversation, Chad Abushanab spells out this view: Facebook, he argues, is not an appropriate place “to air your classroom’s dirty laundry.”

“What makes this approach problematic,” he writes, “is that you are essentially having a conversation about the decisions of a student in your professional care in a public forum without inviting that student to participate.”

Sounds reasonable enough, right? But there are two problems with this line of thinking.

The first is that the technology isn’t the issue; the way we make use of it is. Facebook can be used for good or evil—as a source of power or a source of harm. Irrespective of the technology used, shouldn’t we question the nature of the conversations we have, rather than the tools we use to have them?

Which brings me to the second problem with Abushanab’s denunciation: Why reduce all faculty conversations on Facebook to “airing dirty laundry,” “putting it out there,” and “venting”? Sure, that stuff happens. But there’s more than narcissistic grousing going on here. These social-media spaces exist in response to the very real isolation and individualism that permeates academia. And these online conversations can be helpful, cathartic, and empowering.

To dismiss them as nothing more than cattiness erases the pedagogical importance of discussions around classroom dynamics. Are teaching forums merely spaces for venting? Should we dismiss the deluge of journal articles and books dedicated to real-life classroom scenarios as inappropriate? No, these communities are about self-care, about preservation, and about growth. They are about education and the desire of so many teachers to continue to improve inside and outside the classroom.

Abushanab suggests that it would be more advisable for me to raise student issues with a colleague who may be teaching that same student, rather than chatting with a larger group that has no direct knowledge of the situation. But that presumes that face-to-face conversations and discussions among campus colleagues are possible.

In a world of small and squeezed-together departments, officeless adjuncts, 4-4 loads, “road scholars” teaching on multiple campuses, and growing service and scholarship demands, weekly meetings to discuss classroom dynamics aren’t necessarily possible. The weekly lunch at the faculty club—where professors supposedly gather to process class happenings—seems like something out of the Hollywood imagination, if it ever existed.

Beyond the question of feasibility, there’s another question: Would you actually rather talk about this stuff with your campus colleagues than with your social-media peers?

Within my social-media community I see all sorts of descriptions of student behavior. There are posts about students who miss class, yet come to office hours to ask, “Did I miss anything important?” There’s a status update bemoaning yet another incident of plagiarism. There’s a post lamenting an essay that doesn’t distinguish between the Civil War and the civil-rights movement.

Venting and commiserating aside, though, many more posts seek advice and help: “I have students that are using their computers in class and instead of paying attention, they are on Facebook. What should I do?” This is the type of question for which it may make more sense to seek support and advice from colleagues at campuses across the country, from colleagues who teach at different types of schools and within different disciplines, than from those who share your own classrooms, students, and academic culture.

More importantly, Facebook and other social-media platforms provide a space where academics can discuss issues that might otherwise be dismissed by colleagues. How many faculty of color have turned to Facebook following a conversation with a white colleague that ended with “I think you are reading too much into the fact that students refuse to address you by Dr. or Professor”?

How many female professors have used Twitter to discuss sexual harassment or sexism within the classroom or on their evaluations? Might an audience of friends and social-media peers respond differently than male colleagues on campus, whose privilege and misogyny may preclude them from even hearing these issues? In other words, every faculty member doesn’t have an equal ability to share and process the inequality she or he may encounter inside and outside the classroom.

Continue reading at  In Defense of Dirty Laundry | Vitae.