Reflections on the class: Listening to Say It Plain

The “Say it Plain” presentation was interesting… I had never listened to an “audio documentary” before and, initially, I didn’t know how to respond to its format. I’m used to hearing a particular speech with a back drop of visuals or video footage of the speaker presenting his/her speech. So, “Say it Plain” forced me to really listen without (visual)distraction to what Fannie Lou Hammer was saying as she spoke before the Credentials Committee (DNC) or what Booker T. Washington was saying in his “Atlanta Exposition,” amongst a crowd of predominately white farmers and businessmen . I was only given the magnanimity of the words in which they spoke, the powerful tone of their voices, and the audience’s impassioned response(s).
Professor and historian Barbara Savage brought up an excellent point that I had never considered: the presentation of the speech itself (not just the content of the speech but how it is performed) was a way to disprove the argument of black intellectual inferiority and, thus, “every speech [was] an opportunity to counter that argument” (Savage). I’ve always analyzed and focused on the words or message of the speech and neglected the way in which a speaker physically performs the speech and never thought about how the act of giving a speech, aside from the message, is in itself an act of resistance and agency.
I was familiar with most of the speakers, activists and leaders mentioned in the documentary and though I was familiar with them, I’m always fascinated and a bit surprised by the means in which “everyday people” challenge and resist oppressive structures of power not just to gain freedom and legal recognition for themselves but for their communities as well. I was (and still am) inspired by the voices and activism of African American women (Hammer, Bethune, and Chisholm). Chisholm’s speeches, for me, are undeniably bold and moving. She used her voice and her position of power (as an elected official) not just to challenge the white power structure and racism, but she also challenged patriarchy in all forms and criticized the black male hierarchy in the Civil Rights Movement which was a courageous act. Definitely check out, if you haven’t already, the documentary Chisholm '72: Unbossed and Unbought—it’s great!-by Mary Green

The "Say It Plain" presentation was very informative and inspiring. I already had knowledge of many of the names mentioned, but this presentation gave me a better insight on them and their speeches. In school, when learning black history, I have read books and seen movies, but I cannot honestly say that I have had the opportunity to sit and listen to many speeches. Introducing everyone with a speech was a very good tactic to give the reader a better understanding of whom and what they are listening to. Listening to their speeches and actually getting to hear their voice made the presentation more realistic and intriguing. I feel as if I now have a better understanding of their message and feeling of their emotions. I have always had a great deal of respect for those who participated in the civil rights movement, but I think that I now have even more respect for them--especially the women.
I learned a few new things. I now have knowledge of James Horton, Fannie Lou Hamer, the "Fields of the Deep South" movement, Dick Gregory, Stokely Carmichael, and Barbara Jordan, all of which I previously did not have knowledge of. I find it very cool how people such as Dick Gregory, found ways of indirectly protesting oppression. Making a joke of it brings attention to it and really demonstrates the severity of the issue with a twist of sarcasm. I really respect Fannie Lou Hamer because being an uneducated woman of Mississippi during that time and demanding rights for blacks was a very courageous and dangeorus thing. She is a very strong and brave woman. Furthermore, although her initial attempt to receive recognition as a delegate was unsuccessful, it set the precedence for her future successful recognition as a delegate. Moving along, I really liked how Booker T. Washington's 1895 speech received positive feedback and reactions from the crowd. Furthermore, I really like how he spoke. He spoke very eloquently and intelligently. I respect MArcus Garvey and his approach to the movement as well. I compare Booker T. Washington to Marcus Garvey in the same manner that I compare Martin Luther King and Malcolm X: they both shared the same positive message, just in different ways. I respect both of their approaches and positions though. I hate that Garvey had to be deported, but his voice marked his name before he left. I also hate that people such as Stokely Carmichael and others lost faith in the fight for equality. It did take quite some time, but the time was well worth it.
I don't disagree with anything from this presentation. In my opinion, there is nothing to disagree with. This presentation stated facts, and the evidence was there for us to interpret ourselves. Overall, I think that this presentation was very good and enlightening. I am now very eager to see what the rest of this course has in store for us.-by Nadalyn Criner

WRD Professor interviewed on KET

Writing, Rhetoric, and Digital Media professor Adam Banks sits down with Renee Shaw on KET's Connections to talk about digital communications, models of Black leadership, new media platforms, and what this means for minorities facing the Digital Divide. His second book, Digital Griots: African American Rhetoric in a Multimedia Age, develops a specific approach to teaching writing rooted in African-American rhetorical traditions and was published by Southern Illinois University Press's Studies in Writing and Rhetoric series. Watch the full interview here.

The Griot: The Rhetorical Impetus of African American Fiction

By Eric Atkinson

Abstract:

The paper addresses the West African oral concept of griot, as it utilizes nommo, a Bantu term that denotes the magical power of words to cause change, as a critical African American lexical lens. In the broadest definition, a griot is culture in the sense that through the collecting and disseminating of stories, genealogies, histories, songs and rituals, a griot creates a shared community, a shared culture. The written discourse of African American literature and the oral definition of griot have now been placed together on the culture’s fiction. A griot passes on community values and traditions orally in the traditional sense, but now through the written word: the book itself bears the griot tradition because it educates, entertains and performs the ritual of culture creation by engaging the reader in the teller/listener dynamic that fashions unity and harmony from chaos. Essentially, through fictive narratives, African American authors construct social harmony through metaknowledge: they are simultaneously commenting, constructing, creating and criticizing African American discourses from an emphasis of West African philosophical tropes. Culturally literate readers become part of the story’s construction from the culturally contextual clues placed throughout the narrative.
Read the paper here

Reverend Jeremiah Wright:National Press Club Address

Over the next few days, prominent scholars of the African-American religious tradition from several different disciplines -- theologians, church historians, ethicists, professors of Hebrew Bible, homiletics, hermeneutics and historians of religions -- those scholars will join in with sociologists, political analysts, local church pastors and denominational officials to examine the African-American religious experience and its historical, theological, and political context. The workshops, the panel discussions, and the symposia will go into much more intricate detail about this unknown phenomenon of the black church -- than I have time to go into in the few moments that we have to share together.

And I would invite you to spend the next two days getting to know just a little bit about a religious tradition that is as old as and, in some instances, older than this country. And this is a country which houses its religious tradition that we all love and a country that some of us have served. It is a tradition that is in some ways like Ralph Ellison's "The Invisible Man". It has been right here in our midst and on our shores since the 1600s, but it was, has been and, in far too many instances, still is invisible to the dominant culture in terms of its rich history, its incredible legacy, and its multiple meanings.
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Eric Holder:Speech at the DOJ African-American History Month Program

I’m still getting used to the notion of Attorney General Holder. I hear that and I expect to hear Attorney General Thornburgh, Reno, Barr, you know. I’ve been through a number of Attorneys General, all of whom I have had a great deal of respect for and I’m still getting used to the fact that my name follows that great title.

I want to thank everybody who put this great program together. The folks at the EEO staff I think have done a good job in getting these great, wonderful, young singers here with us today and the young woman who sang the Star Spangled Banner, I mean the National Anthem, I thought did a great job.

I look at you all and see the future of this nation. And we are very proud of what you have done and expect great things from you. You come from a great institution and there is a responsibility for you to carry on in that great tradition. And we thank you, sir, for bringing them with us today.
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Voices Underground: Hip Hop as Black Rhetoric

Read it here