From âThe Undercommons: Fugitive Planning & Black Studyâ by Fred Moten and Stefano Harney

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From âThe Undercommons: Fugitive Planning & Black Studyâ by Fred Moten and Stefano Harney

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Here, gatherings were promiscuous; there were no criteria for entrance, only that you lived anarchically, which is to say you let the space fill you up when you got there.
Marquis Bey, Anarcho-Blackness: Notes Toward a Black Anarchy
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Justice is only possible where debt never obliges, never demands, never equals credit, payment, payback. Justice is possible only where it is never asked, in the refuge of bad debt, in the fugitive public of strangers not communities, of undercommons not neighbourhoods, among those who have been there all along from somewhere. To seek justice through restoration is to return debt to the balance sheet and the balance sheet never balances.
Stefano Harney and Fred Moten, The Undercommons: Fugitive Planning & Black Study. (2013, p. 63).
Like a sliver under the skin, my grading and assessment of student writing has always bothered me. Often Iâd leave a student conference or the grading of a paper feeling unsatisfied with my strategies, knowing that the student will not hear the good in my comments, only see the disappointing grade. And that grade will overdetermine not only how that student understands her writing in my class, but our relationship and her ability to grow as a writer. The pedagogical advice I got in grad school to âjust get them to write and write a lotâ doesnât work most of the time. The problem lies, as I have come to see it, in the fact that my past students werenât a part of the assessment process at all. They didnât contribute to the creation of the assessment rubrics used, the assessment processes, or the figuring of grades. These were things I did because I apparently knew best. But there was a time when I didnât know best, yet I was allowed to do these things as a first-year graduate teaching assistant. In a few years, I began to learn what âgood writingâ could mean in various contexts, how to see this in writing, and talk about it to others. In short, I learned what good writing was by assessing writing myself and talking to others about it. In soft terms, this is what community-based assessment is all about. ⌠should I [as an instructor] assess and give grades, [students will] figure out whatâs really going on: Theyâre writing and Iâm evaluating. Itâs the same old thing. The bottom line is: They have little need to form active learning stances and few opportunities to develop into self-conscious, reflective writers. And more importantly, they havenât been pushed to become agents in their own education: How will my writing course help them in their future writing? Have they addressed how their self-assessments might diverge from their teacherâs or their peersâ? Have they explored how they might find reliability in a network of varying and vying voices making evaluative claims about their texts? In short, have they struggled with an understanding of assessment as it pertains to their writing? These are the core questions my pedagogy attempts to urge students to explore through a framework of repeated assignments, and class-constructed rubrics. ⌠Feminist pedagogy agrees with this kind of classroom, in which difference and the centrality of the male professorial voice is reframed. Carolyn G. Heilbrun, in âThe Politics of the Mind: Women, Tradition, and the University,â asks if we can âconceive [of] difference without oppositionâ and thus âchallenge the ancient male-female binarism as an intellectual imperativeâ within the academy (Gabriel & Smithson, 1990, p. 31). Essentially, Heilbrun attempts to show how Trillingâs famous notion of the âlife of the mindâ has come to characterize academic endeavors in general. And I include the classroom in these endeavors. This notion embodies âwholly male-centered culture and university,â binarism (Gabriel & Smithson, 1990, p. 28). Furthermore, she asks: âwhat is lost to this âlife of the mindâ â to mind itself, to colleges and universities, to that proud contemplation of texts and culture to which Lionel Trilling devoted his life â when women are excluded from taking their full part?â (p. 29). If we rephrased Heilbrunâs question to fit the writing classroom, the answer, to me, seems obvious. What is lost when we exclude most of the stakeholders in the classroom from fully participating in their own assessment and the grading processes â in their own praxis? Can a full, rich democratic community of fellow-writers, fully engaged in all aspects of their writing as active learners, critically reflective, bound together in mutual endeavors, be fostered without their own participation in the assessment and grading of their writing?
Excerpts from Asao B. Inoue, âCommunity-based assessment pedagogyâ
But seriously this article is SO GOOD

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Most shit, we donât know anything about. Knowing shit about shit is a seductive illusion that bookish entanglement provides. The real shit is some meetings and some dances. In this regard, the bookâs applicability is musical.
Interview with Fred Moten and Stefano Harney in MPA
Black Code. Co-edited by me and @bookerbbbrown. Preview the introduction and check out the TOC. Link in the bio. Contributors include: @alexispauline @collardstudies @crutch4 @_brothag, @taralconley Joy James, Lauren Cramer, Alessandra Raengo, Ashleigh Wade, Megan Driscoll. Honored by their brilliant work and grateful to see this out in the world! More to come. #BlackCodeStudies #DigitalHumanities #Undercommons
The mission then for the denizens of the undercommons is to recognize that when you seek to make things better, you are not just doing it for the Other, you must also be doing it for yourself. While men may think they are being âsensitiveâ by turning to feminism, while white people may think they are being right on by opposing racism, no one will really be able to embrace the mission of tearing âthis shit downâ until they realize that the structures they oppose are not only bad for some of us, they are bad for all of us. Gender hierarchies are bad for men as well as women and they are really bad for the rest of us. Racial hierarchies are not rational and ordered, they are chaotic and nonsensical and must be opposed by precisely all those who benefit in any way from them. Or, as Moten puts it: âThe coalition emerges out of your recognition that itâs fucked up for you, in the same way that weâve already recognized that itâs fucked up for us. I donât need your help. I just need you to recognize that this shit is killing you, too, however much more softly, you stupid motherfucker, you know?â
Fred Moten and Stefano Harney, The Undercommons, pg 10