What happens when justice is delayed? If for too long, or with too effective a prolong opposition, is it inevitable that it be permanently denied? If it is accurate that “politics is the art of the possible but art creates the possible of politics,” as Ta-Nehisi Coates writes in his book “The Message, what is the responsibility of the artist to imagine not only transforming positive social change but a world in which deep memory informs the future? And what happens when the artist commingles their own individual and group memory with that of others, creating a shared humanity that threatens to topple violences based on maintaining difference?

Those who use art to build stories and connect human beings to each other with shared insights, emotions and experiences work against powerful Social Structures designed to exploit, harm and control. What happens when stories that maintain oppressive hierarchies break down under the weight of other stories, delivered with powerful clarity by masters of craft, of common language? What happens when, in response, stagecraft and common language is used to build narratives that reinforce the harms?

“In Class” session number 239 draws from news of the death of non baseball Hall-of-Famer Peter Edward Rose to the whitelash defensive aftermath of the release of “the Message” to ask fundamental questions: Can justice, long delayed, be permanently denied? Deferred dreams be reduced to dead ones?

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The first “post-COVID” US presidential election is upon us. As most of the people in the world have endured national elections, it is the US’s turn in a year that has seen or will see the majority of the world’s people experience national elections, from Senegal to Sri Lanka, from Mexico to Mozambique, from India to the European Union. But the pandemic has receded and life cycles beset with perpetual spectacle are back in full effect. The distractions and serial stimuli are stronger than ever in a social structure that grows bloodier with each passing day. Can we pause long enough to ask ourselves how we renew our focus to act as swiftly as we did during the pandemic to intervene in the affairs of society?

In Session 34 of In Class, in the wake of the existential crisis triggered by the 2020 US election season, we examined “The Power of the Pause.” The “Summer of The Reckoning” was behind us, as was the 2020 elections, the political culmination of a once-in-a-lifetime convergence of disease, state violence and electoral politics. Now, poised on the brink of a match between the bloody politics of white nationalism and the pragmatic politics of blunting state violence, we must ask ourselves amid the nonstop noise: “can we recapture our imaginations from the frenetic pace of distraction and consumption and take decisive action?”

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The contemporary US and global Social Structure, like the formations that preceded it, shape mass opinion with words, frequently without proof of fact and increasingly it seems without sustained thinking. What happens when the word is given on a subject, a person, the meaning of an event or an era? What is a word? What is the word? What does the word of celebrity mean in fact, if anything? What does it signify? What does it say about the giver(s) and the audience(s)? What is the value and impact of mediation and Cultural Meaning-Making in today’s society, when stories–narratives–penetrate more deeply into Governance formations and deliberations than ever before? And at a moment when others using other words to feed narratives that fuel anti-social, fascist and oppressive objectives are poised to fuel a potentially disastrous scenario in the United States in a little over six weeks?

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On the 61st anniversary of the 1963 Birmingham Murders, a week that saw whitelash to the first (and only?) Harris-Trump debate and the 53rd annual Congressional Black Caucus Legislative Conference, we consider strategies for pursuing justice claims and liberation work in order to build a vastly improved society in the current Social Structure? This week’s question: How do we respond to absurdity, which in many ways poured the foundation for a “Black American” identity?

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Annual late summer rites of ritual combat—football season—converge this year with the four-year cycle of federal presidential election season. As the first (and only?) presidential debate looms, has the shakeup at the top of the Democratic ticket led to much appreciable change in the US Social Structure? The answer: It’s Debatable. This week, as we prepare to undertake the second iteration of our Introduction to Africana Studies Course in Knubia, we put electoral politics in the US in larger frameworks of developments in the US and global social structure. We also ask, on the cusp of Sonia Sanchez’s 90th birthday, the guiding question: “Uh huh, but how do it free us?”

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Marking the one hundredth anniversary of Baldwin’s birth and preparing to offer the second iteration of Introduction to Africana Studies in Knubia this September, today’s session explores some of the ways that studying experiences and circumstances of African people requires us to see beyond ourselves, to see our interdependency, and to avoid traps built on political and social exclusion.

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We review the 2024 Democratic National Convention and its emphasis on “unity,” “joy” and “multicultural patriotism” as Trump and the GOP intensify their voter-suppression gamble on selling a vision of a white nationalist patriarchy and the international landscape that could alter the race continues to shift. The third Saturday in Black August comes one day after the United Nations’ “International Day for the Remembrance of the Slave Trade and Its Abolition,” established in 1998 to mark the night of August 22-23 1791, which marks the beginning of the Haitian Revolution. Our framing question this week: What might it mean to project the vision of “Black to an American future?”

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Returning from Kemet [Egypt], this week’s session draws its title and focus from Black August’s admonition to “study, fast, train and fight.”

As 2024’s tumultuous and transformative season of world and US politics continues to unfold, we ask ourselves the critical question raised by Africana Cultural Meaning-Makers from Earth Wind and Fire to Michael Jackson, among many others: Do we remember the time?

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Coming from Aswan, Egypt, on Elephantine Island, this is the final leg of our annual three region study tour of Kemet. One of the questions raised by our Africana Studies Framework is the question of perspective and intent: when people have the same material facts, how and why we interpret them helps define how we live our lives and work, sometimes for a better society and sometimes to counter the negative effects of other human interests and objectives that obstruct creating a better society.

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