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In this paper, I present a personal narrative approach, grounded in Connelly and Clandinin's ontological and epistemological stance that \"humans are story-telling organisms\" (1) to discuss my construction of a uniquely working class Black feminist educator identity. This narrative inquiry is an adapted counter-methodological researcher approach that was born out of an interlinkage of my explorations into the histories of Black women educators, hip hop feminisms, and Higginbotham's respectability politics, (2) as it is understood in popular cultural terrain, and as the concept contrasts with and complements notions of (dis)respectability. I situate the paper within a critical hip hop feminist framework and access raunch aesthetics' use of the sartorial and performative bad-assedness to understand how I have come to craft a transgressive teacher identity. By embracing a vernacular transgressive archetype of the bad bitch pedagogue, I analyze and complicate my own intersectional identity as a working-class Black woman who navigated an adversarial bourgeoisie traditionalist educational system as a teacher, unwed custodial parent, cultural worker and advocate for Black youth. Keywords: Black feminist pedagogy, narrative approach, black education, black parents, black teachers, educational philosophy, cultural work, teacher identity, counterstory, hip hop pedagogy, critical race feminism in education

The Great Migration was the most significant event in black life since emancipation and Reconstruction. Passionately Human, No Less Divine analyzes the various ways black southerners transformed African American religion in Chicago during their Great Migration northward. A work of religious, urban, and social history, it is the first book-length analysis of the new religious practices and traditions in Chicago that were stimulated by migration and urbanization. The book illustrates how the migration launched a new sacred order among blacks in the city that reflected aspects of both Southern black religion and modern city life. This new sacred order was also largely female as African American women constituted more than 70 percent of the membership in most black Protestant churches. Ultimately, Wallace Best demonstrates how black southerners imparted a folk religious sensibility to Chicago's black churches. In doing so, they ironically recast conceptions of modern, urban African American religion in terms that signified the rural past. In the same way that working class cultural idioms such as jazz and the blues emerged in the secular arena as a means to represent black modernity, he says, African American religion in Chicago, with its negotiation between the past, the present, rural and urban, revealed African American religion in modern form.

It is sometimes said that the most segregated time of the week in the United States is Sunday morning. Even as workplaces and public institutions such as the military have become racially integrated, racial separation in Christian religious congregations is the norm. And yet some congregations remain stubbornly, racially mixed.People of the Dreamis the most complete study of this phenomenon ever undertaken. Author Michael Emerson explores such questions as: how do racially mixed congregations come together? How are they sustained? Who attends them, how did they get there, and what are their experiences? Engagingly written, the book enters the worlds of these congregations through national surveys and in-depth studies of those attending racially mixed churches. Data for the book was collected over seven years by the author and his research team. It includes more than 2,500 telephone interviews, hundreds of written surveys, and extensive visits to mixed-race congregations throughout the United States. People of the Dreamargues that multiracial congregations are bridge organizations that gather and facilitate cross-racial friendships, disproportionately housing people who have substantially more racially diverse social networks than do other Americans. The book concludes that multiracial congregations and the people in them may be harbingers of racial change to come in the United States.

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Barely three decades ago, the fight for ethnic studies on American college campuses began. Black students with big Afro hairdos and dashikis took to the streets to stage sit-ins pressuring universities to embrace curriculum diversity by offering courses that reflected their culture and heritage. \"Black studies has been legitimized by time,\" says Henry Louis \"Skip\" Gates Jr., chairman of Harvard University's acclaimed Afro- American Studies department and the author of numerous bestselling books about black culture and literature. Now, he says, black studies is in its \"golden age.\" In eight years as chairman, Gates, who also teaches three courses each semester, is credited with transforming Harvard's 30-year-old department into what some scholars have called the nation's foremost center of black studies.

A lot has changed since then. Afro-American studies have been enthusiastically accepted and supported, with some universities, including Yale and the University of Massachusetts at Amherst, offering graduate degrees in the discipline. \"Black studies has been legitimized by time,\" says Henry Louis \"Skip\" Gates Jr., chairman of Harvard University's acclaimed Afro- American Studies Department and the author of many best-selling books about African-American culture and literature. Now, he says, black studies are in their \"golden age.\" In eight years as chairman, Gates, who also teaches three courses each semester, is credited with transforming Harvard's 30-year-old department into what some scholars have called the nation's foremost center of Afro-American studies.

The failure of black women to make major inroads into high-level faculty positions at American institutions of higher learning is illustrated by the example of Harvard University. The first black woman at Harvard to be appointed to a full professorship with tenure was Eileen Southern in the department of Afro-American studies. This appointment did not occur until 1975 -- 245 years after the founding of Harvard College. Today black women make up 3.3 percent of all women faculty at Harvard but only 0.8 percent of the total faculty. Only two black women out of a faculty of some 2,000 teach at Harvard College. Evelyn Brooks Higginbotham has a joint appointment in Harvard College's department of Afro-American studies and as a professor at the Harvard Divinity School. The only other black woman faculty member at Harvard College is Caroline Minter Hoxby, an untenured assistant professor of economics. In the last decade Harvard has made no progress in increasing the university's number of black women faculty members. Ten years ago in 1985, five black women were either tenured or on the tenure track on the faculty at Harvard (excluding the medical school). By 1990 this figure had risen to six, the same level at which it stands today. In recent years two black women who were on the tenure track at Harvard have left to take positions at other universities. Katherine Tate, who was an associate professor of government at Harvard, now teaches at Ohio State. Susan Collins, who was on the faculty of Harvard's economics department, has joined the faculty at Georgetown University. On a nonmedical faculty of 2,582, there are only six tenured or tenure-track black women faculty at Harvard University. Four of Harvard's six women in tenured or tenure-track positions teach only at the graduate schools -- two at the Harvard Business School and one each at the School of Public Health and at the Graduate School of Education. There are no black women on the faculty of the Harvard Law School. There are no black women who teach biology, chemistry, computer science, English, history, mathematics, or physics.

The meager number of blacks pursuing academic study in religion is apparent from our own survey of religion department faculty at the nation's 25 highest-ranked universities. Five universities among the 25 highest-ranked institutions had no department or course of study in religion. Four of these universities were ones that concentrate in the sciences. They are MIT, CalTech, Johns Hopkins, and Carnegie Mellon. The University of Chicago does not have a religion department but it does operate a graduate school of divinity. In addition, Cornell, the University of Michigan, University of California, Berkeley, and Washington University do not have departments of religion although they do have academic programs in the study of religion. Including the four universities with only academic programs -- not departments -- we found only 12 black faculty members teaching religion at the 25 highest-ranked institutions. These 12 black academics make up 3 percent of all religion faculty at these institutions. Cornell and Princeton were the only universities with more than one black professor of religion. There is no black person on the faculty of religion at Yale, Stanford, Brown, Rice, the University of Pennsylvania, Northwestern, Washington University, the University of Michigan, University of Virginia, or University of California, Berkeley. Editor's Note: Following is a listing of 11 religion scholars at the nation's 25 highest-ranked universities. Nine of the 25 highest-ranked institutions do not have departments of religion. Four of these nine institutions offer programs and courses on religion but do not have official academic departments. Of these four, only Cornell has black scholars who teach in the religion program. Several of the highest-ranked institutions including Harvard, Yale, and the University of Chicago operate graduate schools of divinity. Black professors who teach solely at these divinity schools are not included here but will be profiled in a later issue of JBHE. Also, such religious scholars as Peter J. Gomes, minister of Memorial Church at Harvard University, who do not actively teach courses in an institution's department of religion, are not included, Assistant professor of religion at Dartmouth, Ifi Amadiume, expressed her desire not to be included in this listing.