Katherine McKittrick is Professor of Gender Studies at Queen’s University in Kingston ON. McKittrick is the author of Demonic Grounds: Black Women and the Cartographies of Struggle (Univ. of Minnesota Press, 2006) and the co-editor with
the late Clyde Woods of Black Geographies and the Politics of Place (South End Press, 2007). McKittrick is also the editor of a forthcoming anthology titled Sylvia Wynter: On Being Human as Praxis (Duke UP, 2014). In addition, she is completing a monograph titled Dear Science And/Rejoicing the Black Creative Sciences which is on the promise of science in Black poetry, music and visual art.
In an interview with Peter James Hudson titled “Canada and the Question of Black Geographies,” McKittrick comments on the privilege of presuming or even demanding that the classroom be a safe space. We asked McKittrick if we could post this section of the interview on Bullybloggers as part of our ongoing series on the politics of Trigger Warnings.
The full interview appears in The CLR James Journal Volume 20, Number 1, Fall 2014.
TOWARDS THE END OF THE INTERVIEW, HUDSON ASKS:
PJH: On twitter, you (depressingly, brilliantly) wrote, “I’ve never glimpsed safe teaching (and learning) space. It is a white fantasy that harms.” I’m wondering if you could expand on that as it pertains to the Black student in Canada? How does such a vexed space inform your own pedagogical practice?
KM: Yes. I wonder a lot about why the classroom should be safe. It isn’t safe. I am not sure what safe learning looks like because the kinds of questions that need to be (and are) asked, across a range of disciplines and interdisciplines, necessarily attend to violence and sadness and the struggle for life. How could teaching narratives of sadness ever, under any circumstances, be safe!? And doubled onto this: which black or other marginalized faculty is safe in the academy, ever? Who are these safe people? Where are they? But there is also, on top of this all, an underlying discourse, one that emerges out of feminism and other “identity” discourses, that assumes that the classroom should be safe. This kind of “safe space” thinking sometimes includes statements on course outlines about respect for diversity and how the class (faculty? students?) will not tolerate inappropriate behavior: racism, homophobia, sexism, ableism. This kind of hate-prevention is a fantasy to me. It is a fantasy that replicates, rather than undoes, systems of injustice because it assumes, first, that teaching about anti-colonialism or sexism or homophobia can be safe (which is an injustice to those who have lived and live injustice!), second, that learning about anti-colonialism or sexism or homophobia is safe, easy, comfortable, and, third, that silencing and/or removing ‘bad’ and ‘intolerant’ students dismantles systems of injustice. Privileged students leave these safe spaces with transparently knowable oppressed identities safely tucked in their back pockets and a lesson on how to be aggressively and benevolently silent. The only people harmed in this process are students of colour, faculty of colour, and those who are the victims of potential yet unspoken intolerance. I call this a white fantasy because, at least for me, only someone with racial privilege would assume that the classroom could be a site of safety! This kind of privileged person sees the classroom as, a priori, safe, and a space that is tainted by dangerous subject matters (race) and unruly (intolerant) students. But the classroom is, as I see it, a colonial site that was, and always has been, engendered by and through violent exclusion! Remember Jamaica Kincaid’s Lucy?! How wretched are those daffodils!?! I am not suggesting that the classroom be a location that welcomes violence and hatefulness and racism; I am suggesting that learning and teaching and classrooms are, already, sites of pain. We cannot protect or save ourselves or our students by demanding silence or shaming ignorance or ‘warning’ the class that difficult knowledge is around the corner (as with “trigger” moments—the moment when the course director or teaching assistant says: “look out, I need to acknowledge a trigger moment that will make you uncomfortable: we are going to talk about whiteness!”) All of this, too, also recalls the long history of silencing—subalterns not speaking and all of that. Why is silencing, now, something that protects or enables safety? Who does silence protect and who does silence make safe and who does silence erase? Who has the privilege to demand tolerance?
In my teaching, although this is a day-to-day skirmish for me because the site where we begin to teach is already white supremacist, I try very hard to create classroom conversations that work out how knowledge is linked to an ongoing struggle to end violence and that, while racist or homophobic practices are certainly not encouraged or welcome, when they do emerge (because they always do!) we need to situate these practices within the wider context of colonialism and anti-blackness. This is a pedagogy wherein the brutalities of racial violence are not descriptively rehearsed, but always already demand practical activities of resistance, encounter, and anti-colonial thinking.