Drawing on reflections from last week’s experiences in Tulsa, this session of In Class With Carr traces relationships between roots of memory and community and contemporary branches of interventions, struggle and renewal. Beginning with the annual soil collection ritual at Greenwood’s Standpipe Hill, we consider Greenwood as one of countless other “Little Africas” that expand Governance formations to include honored ancestors and fuel Social Structure transformation work with the Momentum of Memory. Through the words of founders of “Black Wall Street” and those who have preserved them and who continue to serve as Djalis, we explore issues of narrative, class, and public memory. By connecting local Cultural Meaning Making and Movement and Memory to Governance designed to also resist external shaping by Social Structure forces with sometimes cross intent, we ask questions of movement building, emphasizing generosity, honesty, and learning across all contexts.

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In Class With Carr 325 comes live from Justice for Greenwood’s weekend of rituals marking the 120th anniversary of Tulsa Oklahoma’s Greenwood District, where the memory and residue of “Black Wall Street” illuminates irreconcilable questions of violence, self-determination, and state power. We discuss nation-state’s monopolies on violence, restrictions on movement, and how Africans and indigenous communities continue to resist in pursuit of freedom. In many ways, stories of Tulsa and Greenwood present as a microcosm of the US, where settler colonialism, Indigenous sovereignty, and African world-making converge, clash and intersect. Through reflections on repair, governance, memory, and community, we observe that Greenwood’s story is our story. As the US continues its barreling toward a contested 250th anniversary, this lesson feeds and shapes this week’s Momentum of Memory: We are all Greenwood.

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The U.S. Memorial Day weekend is often described as the unofficial beginning of summer. Amid mounting regional and global challenges to U.S. power, intensifying US white nationalist politics, and the approach of federal Semiquincentennial celebrations, questions of memory, governance and collective identity take on renewed urgency. This week’s In Class With Carr continues our long-term project of thinking about ourselves and the world through an Africana Studies lens by asking what it means to remember Black spaces in a moment of watershed social transition. From HBCUs seeking position in intensifying data center interventions to the continuing meaning and relevance of Black towns, Black self-determination, Black political organizing and the politics of commemoration, we consider how cultural memory, movement work, and Governance intersect. How do we protect and extend Black spaces? What stories connect us across time and place? How might deepening cultural memory, collective Ways of Knowing, and organized action help create social arrangements capable of serving the needs of all?

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In session 323, In Class with Carr uses the 2026 Commencement Season to explore the nature of time and the ways rituals marking transition create opportunities to reflect on Africana Governance, our relationships to one another and our obligations to each other. Centering Sankofa as a Way of Knowing, we examine how individual and collective dignity and power are strengthened through action-oriented rituals of Cultural Meaning-Making that encourage collective reflection. Strengthening this momentum of memory is especially important during moments when Social Structures intensify contests over global and local power arrangements and weaponize identity and memory against groups perceived as threats to existing power systems. This week, during a meeting with the U.S. President and leading figures in global business, Chinese President Xi Jinping invoked a metaphor from the Greek historian Thucydides—“the Thucydides Trap”—to signal a shifting global balance of power. Whether in conversations among BRICS foreign ministers in India, in commencement addresses to anxious graduates at Black and other institutions, or in testimony of rising forces determined to break attempts by White nationalist legislators in the neo-Confederate U.S. South to hold on to their fading power arrangements, one message is clear: We are living through a new time in the perpetual realignment of power. The question we must answer is whether—and how—we will respond.

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This week’s In Class With Carr confronts an enduring question at the heart of the U.S. experiment: How long can White nationalism strain the U.S. political order before the contradictions at its core permanently rupture the federated system itself? We trace this week’s racially politicized Southern gerrymanders back to the founding racial logic of the United States, moving from Virginia state court battles to US Supreme Court encouraged anti-Black legislative wars in Tennessee, Louisiana, and Alabama. Together, these conflicts reveal that organized power—not faith in the durability of local, state, or federal institutions—has always driven transformations in the U.S. Social Structure. Echoing social comedian Roy Wood Jr.’s reflections on the centrality of Black locality, the Black-led Human Rights Movement of the Second Reconstruction and contemporary coalition politics, we emphasize culture, memory, and solidarity as essential sources of resistance and transformation. Anticipating intensifying disinformation, fascist unrestraint and escalating legal attacks on voting rights, this week’s session reminds us that “everything ends,” including systems rooted in White racial domination. More inclusive and equitable Social Structures can emerge if and when people fight collectively for them from our strengths.

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This week’s U.S. Supreme Court ruling in Louisiana v. Callais sharpens what we too often soften with abstraction: Whiteness is not passive, accidental, or misunderstood. It is an intentional, strategic mechanism for establishing and protecting an increasingly fragile, minority-centered power base—globally and within the United States. Callais is not just a legal dispute over voting maps, nor merely another instance of judicial ideology overriding clearly expressed legislative intent. It is part of a last-stand effort to preserve a political and legal foothold for Whiteness itself, at any cost. This case represents the latest moment in a multi-generational struggle by proponents of a White nationalist Social Structure to constrain the power of Black Governance formations and movements. Will we defer to a race-first “rule of law” or leverage our Movement and Memory to trust what our Ways of Knowing have repeatedly made clear? The broader project of White minority rule is straining to reassert itself against rising domestic and global forces it cannot control. In doing so, it exposes its own contradictions and erodes the illusions that sustained it at its steadily collapsing peak—marking what must be its final stand. The task before us is twofold: to name reality without euphemism and to organize and assert power with clarity, strength, and coalition, grounded in Africana self-determination.

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In "In Class With Carr" 320 we ask, “How can we live together?” Opening with the Jackson 5’s Stop! The Love You Save, This week’s conversation examines violence, narrative, community and continuity in African and Black life. In a week marking anniversaries of both the United Nations and the United Negro College fund, we explore how Africana Governance formations can draw on Ways of Knowing and Movement and Memory to shape surrounding Social Structures through commitments to intergenerational responsibility. By centering introspection and dialogue, we challenge ourselves to rethink identity, mediating power, and collective healing in a fractured world.

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This week, In Class With Carr comes from the 42nd International Conference of The Association for the Study of Classical African Civilizations, whose members have worked for over four decades to use the Per Ankh (House of Life) as a model for African renewal. Drawing on presentations in ASCAC’s five domestic U.S. regions over the previous year, we consider ASCAC’s work as a formation for the consideration of ancestral ways of knowing; a set of varied place-making practices; a community of cultural meaning-makers; a spiritually grounded governance formation rooted in service and a living repository of movement and memory. In this way, ASCAC’s work as a House of Life also renews, repositions, and sustains African knowledge as a necessary weapon to be wielded in the face of a hostile and dying contemporary global social structure.

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This week’s In Class With Carr reflects on memory, leadership, and responsibility, using the passing of media giant Bob Law and global tensions like the Israel-US conflict with Iran to question how power is acquired, held and narrated. The work of educating through effective communication in order to help develop informed communities rather than passive masses requires us to first and simultaneously educate ourselves. Catalyzing the momentum of Africana memory, that work also requires creating flexible, people-centered institutions that harness memory for collective action, imagining futures beyond fading empires and inherited narratives. It challenges us to choose differently together with purpose.

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This week’s “In Class With Carr” uses the Trump vs Barbara Birthright Citizenship case to explore questions of belonging, obligation, and power. Using the Africana Studies framework, we discuss how certainty of belonging and investments in creating better societies shape our relationships to others. Oppressive systems thrive on distraction and sensory overload, weakening collective thought and consensus building. When visibility overtakes substance, those with narrow agendas of control are better able to impose their objectives on others. History reminds us that efforts to undermine belonging usually provoke resistance, as people ultimately challenge systems that deny their full participation and humanity.

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