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Q&A with Tamika Carey: “Gestures Are Easy. Reckoning Is Hard.” On Prioritizing Wellness and Liberation

Filed Under: Everyday Feminism, Interviews, Racial Justice By Beth Godbee October 23, 2020 Leave a Comment

I’m particularly excited about this Q&A blog post with Tamika Carey, Ph.D., an interdisciplinary scholar whose work is not only shaping the fields of cultural rhetorics, African American rhetorics, and feminist rhetorics but also deeply impactful for literacy studies, cultural studies, and women’s and gender studies. Tamika Carey is an Associate Professor of English at the University of Virginia, an award-winning author, and a committed educator.

I came to know Tamika through her conference presentations and research on Black women’s intellectual histories, writing traditions, healing, and wellness. Her first book, Rhetorical Healing: The Reeducation of Contemporary Black Womanhood, is one I regularly recommend as a model of really valuing—centering—Black women’s wellness, which includes an important critique of idealized states of wellness. And Tamika’s newer research on hostility toward Black women intellectuals is incredibly important at this time. Tamika shows how toxic lashing out culture (trolling, doxing, and more) harms Black women and acts as part of larger cultural commitments to ahistorical, acritical flattening (and much more than flattening). Threats, hostility, and aggression thrive in these ahistorical, acricial conditions, as we see in story after story these days.

I hope you’ll read this Q&A post to learn more about Tamika’s research and teaching work as well as her call to being in this work for the long haul—with endurance. 

I know Tamika’s commitments to be deep and enduring. Tamika is driven for wellness and liberation for Black women, and she exemplifies Black women intellectualism, including in the use of citation as honoring and lifting up, as you’ll find throughout this piece (#CiteBlackWomen). She shows us the importance of knowing how injustice is playing out now (reckoning with history and harm) and cautions against staying in false comfort or rushing toward easy answers. 

Join me in reading Tamika’s words and asking, along with her: How do we (fail to) prioritize and protect Black women intellectuals and intellectualism? And how will we show up for the reckoning needed to do so?

This photo shows Tamika Carey, Ph.D. smiling, wearing a pink blouse, and standing outdoors (surrounded by green leaves and a building blurred in the distance).

Tamika Carey, Ph.D.

Interview with Tamika L. Carey, Ph.D.

1. What are the deep commitments that motivate all of your work, particularly galvanizing work on Black women intellectualism? 

When I think back on how I came to make Black women’s intellectualism a site, ethic, and inspiration for my work, I see how much the concepts of home and wellness shape my career. 

I began my doctoral studies as a former high-school teacher with an investment in language politics and pedagogy because I had read the work of scholars like Geneva Smitherman and Keith Gilyard during my MA program. The first year of my doctoral program was a bit of a culture shock though. I was not struggling to do the work; I simply felt out of place. I did not immediately see how the sites and spaces that affirmed me as a communicator and writer—spaces like the Black church and other vernacular spaces where I had began to develop my voice and sense of self in the world—connected to some of the theories I was learning. And I deeply missed my students because I did not have to teach that year. 

What I now understand as homesickness intersected with my first experiences taking seminars in Feminist rhetoric, Black feminism, literacy studies, and an independent study I took in African American rhetoric. Those classes challenged me to think about why so many of the Black women I sought to study in the history of rhetoric courses I was taking—women like Anna Julia Cooper, Septima Clark, and Geneva Smitherman—were teacher-activists. And I found myself asking:

  • What types of spaces, hidden and unhidden, secular or sacred, enabled them to develop the subversive knowledges they relied on to have and use their voices as means of influence then? 
  • How did they push against power and encode their writing and speaking with it? 
  • What has it meant and would it mean to educate Black women and other groups with an eye for their own futures as well as the futures of their communities? 
  • Can those forms of education be hijacked for other purposes? 

I took up those questions in Rhetorical Healing: The Reeducation of Contemporary Black Womanhood, my first book project. The book traces discourses on healing throughout Black women’s literature and film as complex wellness campaigns that, directly or indirectly, market a form of rhetorical reeducation as a way to redress social ills.

This image shows the book cover of Tamika Carey’s Rhetorical Healing: The Reeducation of Contemporary Black Womanhood. A dark purple border surrounds a colorful painting of a figure’s face with closed eyes and green lips.

Book cover of Tamika L. Carey’s Rhetorical Healing: The Reeducation of Contemporary Black Womanhood.

The arguments about healing I explored in the book politicized my understanding of wellness, but the backlash and the punishment campaigns I was starting to observe targeting Black women professors, public figures, and citizens convinced me that it must be the mandate for my work. Frankly, it has scared me to see some of my peer professors—contemporary intellectuals—experiencing acts of doxing, smear campaigns, and threats of rape and worse for engaging in the very kinds of questioning, critique, and truth-telling that seems essential to civic discourse. 

I started this work by examining cultures of hostility towards Black women. More recently, I have been working to understand this strand that some are calling cancel culture in the next book project. Wellness must also mean safety. My hope is that studying risk and Black womanhood will enrich rhetorical and literacy education by giving us additional examples of the physical, material, and life consequences of language.

2. What are you learning about why the critical Black women thinker is under attack? And how do we keep her well?

I’ve been identifying a number of troubling patterns with this research. One of these can be seen in the backlash that Melissa Harris Perry, the subject of one of my essays, experienced in late 2013 after off-hand remarks about former presidential candidate Mitt Romney’s African American grandchild. The lack of critical vocabulary we have for understanding perceptions of error involving Black women (particularly at the language or social level) seem to give people license to act violently.  

Said differently, the ease in which onlookers reduced the situation down to a simple social faux pas revealed inattention to, if not outright denial of, the intersections of race, gender, and more. It’s as if there was some kind of commitment to being ahistorical and acritical among onlookers.

As a writing teacher who ultimately cares about all my students, I think this kind of orientation, or social positioning if you will, is irresponsible. Wellness means we have to strive to understand how oppression operates as well as what we must do to stop and redress it. If we are committed to liberation, then we can’t fast-forward to solutions and we can’t use watered-down and vague concepts as we do so.  

3. How do you bring this work to the classroom?

These commitments show up in the architecture of my courses. I teach graduate courses in Writing Pedagogy, Feminist Rhetorics, and African American Rhetorics, and I teach undergraduate courses in those same areas as well as in Black Women’s Writing and Rhetoric, and Life Writing. 

As I once discovered while teaching Claudia Rankine’s Citizen to a class of junior-level Honors English students and having a young man tell me that Rankine’s exploration of race and microaggressions made his “hands sweat,” we can’t assume we will be able to have the hard conversations about rhetoric and social consequences without laying the foundation for them to do so. 

I begin nearly all of my courses by introducing vocabulary—terms like complicity, agency, privilege, intersectionality, systems theories, and more—so that when the affect becomes too strong, we can go back to the vocabulary. At best, this foundation seems to foster an atmosphere where we can move between personal associations and reactions to broader observations and critiques about how institutions work and the roles we carry out within them.

Beyond the initial vocabulary I assign, I also begin nearly all of my classes with a unit on conditions. I take the concept of “conditions” from Elaine Richardson’s work on the “Black Rhetorical Condition” in African American Literacies. Of course, the unit differs according to the class. Sometimes, I teach it as a preliminary introduction to a disciplinary conversation. Other times, the conditions unit is an introduction to historical practices and trends. We can’t study rhetoric or enact it ethically without knowing the subjectivities and experiences and more that lead to lines of argument. In this way, we explore the fuller context around a writing to understand possible forms of resistance to the speaker.

Finally, I try not to centralize “success” as the best paradigm for study in my courses. One of the articles that has proven so useful to my thinking is Gwendolyn Pough’s “Rhetoric That Should Have Moved the People: Rethinking the Black Panther Party.” I like this piece because it underscores how a line of argumentation can be visible and influential, and yet still fall short of its liberating potential or carry within it something problematic. These complexities—not just the successes—help illuminate the real-world tensions and consequences my students will face as writers.

A lot of my pedagogy is complicating assumptions and figuring out the language and tools we need to imagine reactions and to work through the hard stuff.

4. So, what is needed of us now in striving toward “everyday living for justice”?

If the year 2020 has shown me anything so far, it is that those of us invested in this work will need endurance. Adam Banks used to talk about the need for “long distance runners” when teaching African American Rhetoric. His use of this quote seems so relevant right now as some of us are being asked to join conversations about how to undo or redress structural inequities in the light of racial and social protest. I learned quickly that this type of work can be all consuming. Some of it means we will have to temper the impulse to rush to solutions. I have watched conversations break down completely because the people who felt as though they were being attacked were so invested in demonstrating that they are “good people” that we couldn’t even get the conversation off the ground. 

Gestures are easy. Reckoning is hard. 

We will need to prepare for sustained, complex, and uncomfortable conversations, ones where we work with the critiques instead of personalizing, blocking, or becoming defensive. I am adamant that this work does not fall solely on the shoulders of Black women and other groups who have already been disadvantaged by these systems. Liberation takes a long time. We need strategies for replenishing ourselves and keeping a semblance of a quality of life if we are to pursue justice.

This is some of what wellness means to me.

—
This interview is conducted by Beth Godbee, Ph.D. with Tamika Carey, Ph.D. for Heart-Head-Hands.com. 

In addition to supporting the work of Heart-Head-Hands: Everyday Living for Justice by subscribing via Patreon, consider purchasing a copy of Tamika’s book: Rhetorical Healing: The Reeducation of Contemporary Black Womanhood. And check out more of her scholarship on Academia.edu.

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#Repost @theslowfactory with @make_repost
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TW: Police Brutality, Gun Violence, Murder

Daunte Wright, a Black man and father, was only 20 years-old when a Minnesota cop pulled him over, fired shots and killed him. Being Black is a death sentence in America. The cops are not on our side, and they are not here to protect us.

They are an extension of the evil forces of white supremacy that continues to prevail today, and they cannot be reformed. You cannot reform a system working precisely as it was designed.

We don’t need police. We need accessible education. We need community love and leaders. We need more gardens and parks and we need more tenderness and care, and we need humanity.

Just 10 miles away, Derek Chauvin is standing trial for the murder of George Floyd. We always say never again, but here we are, again. End the system. End the cyclical and generational pain. Abolish the police. Black Lives Matter.

Please support and donate to:
@MNFreedomFund 
@reclaimtheblock 
@bailproject 
@ACLUMN 
voicesforracialjustice.org
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For legal help, call: 
Legal Rights Center: 612-336-0030
Lawyers Guild: 612-444-2654

Thank you @annie_wu_22 & @everydayracism_ for the resources. 

#JusticeForDaunteWright 

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Thanks @xcharlesiax for sharing your research and Thanks @xcharlesiax for sharing your research and holding space for this important work. Exciting!!!

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This Friday, from 12-1 (CST), I’m leading a workshop on developing pleasure literacy and you are invited to join us! You don’t have to know or prepare anything in advance -- just show up with a willingness to write and introspectively reflect on your relationships with pleasure. I don’t think it will be recorded but I will be hosting more workshops in the future. 

You can register here(also linked in my bio): https://kansas.zoom.us/meeting/register/tJApdu-trzsvH9Nq3wufSD9FAeDNn6zWdgeJ

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This workshop series with @zeenajane sounds SO goo This workshop series with @zeenajane sounds SO good!!! And I highly recommend Zeena! 💜

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One of the frequent topics of conversation in my grief care coaching has been “stuff.” Whether my clients are wading through the possessions of departed loved ones, or considering their own items in the wake of grief or transition, our material belongings can be emotionally charged. It’s so often more than just “stuff,” it is our sacred stories. I’ve been working on ways to preserve our precious memories while allowing us the opportunity to intentionally let go of any items that leave us drained, stressed, and overwhelmed. If you’d like to learn more, please join me for a special series of free workshops beginning Wednesday, April 14th at 5:30 PM (EST). We will discuss a process of reflection, ritual, and remembrance that can help us make peace with the sentimental items in our closets, basements, and attics while making a plan to give them a new life. I want to learn from you, while I share what I have learned! I can’t wait to see you. Registration link is in bio.
I’m six weeks into an elimination diet, feeling I’m six weeks into an elimination diet, feeling somewhat better, but still have a lot to learn and unlearn and to change about my relationship with food. In the midst of many shifts and still very much in the midst of the pandemic, I’m grateful for reliably yummy and simple foods like vegan and gluten-free tempeh sticks: https://heart-head-hands.com/tempeh-sticks/ —> Link in bio.

In this new blog post, I share the recipe that’s part of my current approach to self-parenting. Let me know if you try it. :-)
 
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may we welcome transformation
in ourselves
in each other
in the world around us
...
as spring teaches us to do

as the earth once again gifts us bright colors and the warmth of the sun

as the slow-developing periodical cicadas emerge after their 17 year slumber, reminding us that change is sometimes slow and uneven
...
may we remember that there is no place of arriving, no knowing it all, no having perfect ideas or perfect ways to navigate this current moment

no perfect concepts about the complicated interplay of inequalities and centuries-in-the-making capitalist exploitation, white supremacist racism, and misogyny
...
we are at so many points of transformation right now

as we are asked to confront the realities of suffering and inequalities that surround us 
...
may we be diligent in re-committing to justice
and also
in looking inward for how our actions may uphold oppression and be in need of shifting
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may we be gracious to each other as we learn and change
.
and be deliberately fierce in how we strive to always transform toward justice
🌷🦋🌱
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About Beth Godbee

I'm an educator and former college professor who believes our fully embodied selves matter in the world. We can’t just think our way out of the incredible injustices, dehumanization, violence, and wrongdoing that characterize everyday life. We must feel and act, too. [Pronouns: she/her.] Read more ...

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