Michelle Trotman Scott – författare

Rejection. Loss. Confusion. Pain. Our past and our future are intertwined. Each distinct memory becomes one life. What once hurt, eventually heals, and the lesson (or lessons) to be learned becomes one with our soul and our spirit. Our experiences provide strength instead of destruction. Our great-grandmothers, grandmothers, mothers -- all women of power who came before us -- were great descendants of the coastal lands of West Africa. They arrived in strange lands with their Gumbo - -their memories, rhythms, ingenuity, creativity, strength, and compassion. Their lived stories and conversation were recipes mixed with unique combinations of ingredients, dropped into the cast iron pot -- stirred, dropped in, seasoned, dropped in, stirred again, and again, and again, until done. This Gumbo is savory like the soul, carefully prepared, recipes rich with what our foremothers brought with them from their homeland. They brought the best of what they had to offer.Gumbo or Gombo is a Bantu word meaning ‘okra’. Okra is a rich vegetable that serves as the base (or gravy) for a delicately prepared stew. (Today’s Gumbo cooks use a ‘roux’ as the base- see the recipe on page 3). Gumbo’s West African origins have been modified over the past two centuries by people of varied ancestry: Native American, German, Spanish, and French (Moss, 2014). It is essential to understand the manner in which Gumbo is prepared: each ingredient must be placed into the stew at its specified time so that it can cook in and savor its own flavor. When completed, Gumbo is usually served over grits or rice.Gumbo has become a cornerstone of life in African-descended communities across the south and southwest spanning from South Carolina to Louisiana and Texas. Gumbo is a treasure… a reminder of the greatness that lived in the village in a time of strength and abundance…a reminder of the resilience and richness of our people over generations.This book -- a collection of memoirs written by Women of Color is shared to inspire and motivate readers. The authors of these precious, soulful stories are from across the globe and represent various backgrounds and professions. What these women have in common, though, is their drive to tell their story. Stories of pain, discovery, strength, and stories of beginnings. Many of the experiences, as difficult as they may have been, made the women who they are today. Telling these stories to a new generation will empower and encourage them in their experiences no matter how troubling or challenging (Harris, 2015). These stories, like our foremothers offering their Gumbo, present the best these women have to offer. These authors want the world to know that deep inside of each of us is a rich, vibrant, purposeful beginning. As our lives develop and we are “stirred and stirred again”, like Gumbo, our experiences begin to shape who we are and who we become. When the stirring is complete, a comforting meal -- one that says no matter what has gone into the dish, it’s going to be amazingly magnificent!!The authors hope these stories will inspire and motivate girls and Women of Color to trust their experiences -- whether good or bad -- to help them become. Our becoming means that after all that life has thrown our way, we are strong, purposeful, and powerful people who are a great treasure to a world that sometimes rejects and ignores our existence. Embedded in this book are stories of abuse and triumph, sadness and victory, disappointment and resilience, discovery and victory.We are very proud to be the keepers of these rich recipes. They represent the first in what we hope will become a collection or series of inspirational memoirs that will be shared to help others live out their destiny and become the women they were born to be.

Rejection. Loss. Confusion. Pain. Our past and our future are intertwined. Each distinct memory becomes one life. What once hurt, eventually heals, and the lesson (or lessons) to be learned becomes one with our soul and our spirit. Our experiences provide strength instead of destruction. Our great-grandmothers, grandmothers, mothers -- all women of power who came before us -- were great descendants of the coastal lands of West Africa. They arrived in strange lands with their Gumbo - -their memories, rhythms, ingenuity, creativity, strength, and compassion. Their lived stories and conversation were recipes mixed with unique combinations of ingredients, dropped into the cast iron pot -- stirred, dropped in, seasoned, dropped in, stirred again, and again, and again, until done. This Gumbo is savory like the soul, carefully prepared, recipes rich with what our foremothers brought with them from their homeland. They brought the best of what they had to offer.Gumbo or Gombo is a Bantu word meaning ‘okra’. Okra is a rich vegetable that serves as the base (or gravy) for a delicately prepared stew. (Today’s Gumbo cooks use a ‘roux’ as the base- see the recipe on page 3). Gumbo’s West African origins have been modified over the past two centuries by people of varied ancestry: Native American, German, Spanish, and French (Moss, 2014). It is essential to understand the manner in which Gumbo is prepared: each ingredient must be placed into the stew at its specified time so that it can cook in and savor its own flavor. When completed, Gumbo is usually served over grits or rice.Gumbo has become a cornerstone of life in African-descended communities across the south and southwest spanning from South Carolina to Louisiana and Texas. Gumbo is a treasure… a reminder of the greatness that lived in the village in a time of strength and abundance…a reminder of the resilience and richness of our people over generations.This book -- a collection of memoirs written by Women of Color is shared to inspire and motivate readers. The authors of these precious, soulful stories are from across the globe and represent various backgrounds and professions. What these women have in common, though, is their drive to tell their story. Stories of pain, discovery, strength, and stories of beginnings. Many of the experiences, as difficult as they may have been, made the women who they are today. Telling these stories to a new generation will empower and encourage them in their experiences no matter how troubling or challenging (Harris, 2015). These stories, like our foremothers offering their Gumbo, present the best these women have to offer. These authors want the world to know that deep inside of each of us is a rich, vibrant, purposeful beginning. As our lives develop and we are “stirred and stirred again”, like Gumbo, our experiences begin to shape who we are and who we become. When the stirring is complete, a comforting meal -- one that says no matter what has gone into the dish, it’s going to be amazingly magnificent!!The authors hope these stories will inspire and motivate girls and Women of Color to trust their experiences -- whether good or bad -- to help them become. Our becoming means that after all that life has thrown our way, we are strong, purposeful, and powerful people who are a great treasure to a world that sometimes rejects and ignores our existence. Embedded in this book are stories of abuse and triumph, sadness and victory, disappointment and resilience, discovery and victory.We are very proud to be the keepers of these rich recipes. They represent the first in what we hope will become a collection or series of inspirational memoirs that will be shared to help others live out their destiny and become the women they were born to be.

Rejection. Loss. Confusion. Pain. Our past and our future are intertwined. Each distinct memory becomes one life. What once hurt, eventually heals, and the lesson (or lessons) to be learned becomes one with our soul and our spirit. Our experiences provide strength instead of destruction. Our great-grandmothers, grandmothers, mothers -- all women of power who came before us -- were great descendants of the coastal lands of West Africa. They arrived in strange lands with their Gumbo - -their memories, rhythms, ingenuity, creativity, strength, and compassion. Their lived stories and conversation were recipes mixed with unique combinations of ingredients, dropped into the cast iron pot -- stirred, dropped in, seasoned, dropped in, stirred again, and again, and again, until done. This Gumbo is savory like the soul, carefully prepared, recipes rich with what our foremothers brought with them from their homeland. They brought the best of what they had to offer.Gumbo or Gombo is a Bantu word meaning 'okra'. Okra is a rich vegetable that serves as the base (or gravy) for a delicately prepared stew. (Today's Gumbo cooks use a 'roux' as the base- see the recipe on page 3). Gumbo's West African origins have been modified over the past two centuries by people of varied ancestry: Native American, German, Spanish, and French (Moss, 2014). It is essential to understand the manner in which Gumbo is prepared: each ingredient must be placed into the stew at its specified time so that it can cook in and savor its own flavor. When completed, Gumbo is usually served over grits or rice.Gumbo has become a cornerstone of life in African-descended communities across the south and southwest spanning from South Carolina to Louisiana and Texas. Gumbo is a treasure... a reminder of the greatness that lived in the village in a time of strength and abundance...a reminder of the resilience and richness of our people over generations.This book -- a collection of memoirs written by Women of Color is shared to inspire and motivate readers. The authors of these precious, soulful stories are from across the globe and represent various backgrounds and professions. What these women have in common, though, is their drive to tell their story. Stories of pain, discovery, strength, and stories of beginnings. Many of the experiences, as difficult as they may have been, made the women who they are today. Telling these stories to a new generation will empower and encourage them in their experiences no matter how troubling or challenging (Harris, 2015). These stories, like our foremothers offering their Gumbo, present the best these women have to offer. These authors want the world to know that deep inside of each of us is a rich, vibrant, purposeful beginning. As our lives develop and we are "e;stirred and stirred again"e;, like Gumbo, our experiences begin to shape who we are and who we become. When the stirring is complete, a comforting meal -- one that says no matter what has gone into the dish, it's going to be amazingly magnificent!!The authors hope these stories will inspire and motivate girls and Women of Color to trust their experiences -- whether good or bad -- to help them become. Our becoming means that after all that life has thrown our way, we are strong, purposeful, and powerful people who are a great treasure to a world that sometimes rejects and ignores our existence. Embedded in this book are stories of abuse and triumph, sadness and victory, disappointment and resilience, discovery and victory.We are very proud to be the keepers of these rich recipes. They represent the first in what we hope will become a collection or series of inspirational memoirs that will be shared to help others live out their destiny and become the women they were born to be.

The Ivory Tower is and can often be a lonely place for faculty of color. Social injustices run deep and are entrenched within academia. Faculty of color (FOC), more specifically Black and Hispanic, often lament about the ‘Black/Brown’ tax that frequently takes its toll both personally and professionally, and pushes them out of the academy. Similar to trends in P-12 settings, educators of color in postsecondary contexts represent less than 10% of the profession. In essence, we are an anomaly and the implications of this are clear and dire, as evidenced by persistent achievement, access, and expectation gaps within the academy.Scholars of color (SOC), at all stages, but particularly during doctoral training, frequently struggle to not just survive, but to thrive, in the academy. Too many fail to earn their doctoral degree, with many wearing the All But Dissertation (ABD) as a badge of honor. Although ABD is not a degree, many scholars of color receive inadequate mentoring, often substandard in comparison to the hand-holding White students receive, which leaves far too many doctoral students of color lost, bewildered, angry, indignant, and defeated. This righteous indignation is justified, but excused away using the myth of meritocracy and colorblind notions of success; followed by a myriad of problems steeped with victim blaming, as noted in the classic Presumed Incompetent: The Intersections of Race and Class for Women in Academia (Gutiérrez y Muhs, Niemann, González, & Harris, 2012). The aforementioned work was not the first treatise on higher education and how the non-status quo, along with those grappling with oppression and double standards, experience the profession called higher education. Moreover, The Chilly Climate (Sandler, Silverberg, & Hall, 1996) report, which focused on females, was also telling, but not enough was addressed and disclosed about females of color, until version two. But these issues do not stop with females of color, but instead, extend to all faculty of color.R.A.C.E. Mentoring, a social media Facebook group, with several subgroups (see Figures 1 and 2) was created by Donna Y. Ford, Michelle Trotman Scott, and Malik S. Henfield in 2013, to tackle the numerous thorny and contentious issues and challenges in higher education. We began by intentionally attending to the needs of students enrolled at mostly White universities, as well as those who attended historically Black colleges and universities, while keeping the unique nuances and challenges of each setting in mind. We wanted scholars of color to thrive in both. Fondly and affectionately called RM, our charge and challenge is to affirm the dignity and worth of scholars of color. Additionally, we recognize that there are scholars outside of academe, and their contributions as well to impact and affect change for Black and Brown people inside and outside of academe need to be acknowledged. These scholars are community organizers, activists, P-12 teachers, and families. It truly takes a village...

The Ivory Tower is and can often be a lonely place for faculty of color. Social injustices run deep and are entrenched within academia. Faculty of color (FOC), more specifically Black and Hispanic, often lament about the ‘Black/Brown’ tax that frequently takes its toll both personally and professionally, and pushes them out of the academy. Similar to trends in P-12 settings, educators of color in postsecondary contexts represent less than 10% of the profession. In essence, we are an anomaly and the implications of this are clear and dire, as evidenced by persistent achievement, access, and expectation gaps within the academy.Scholars of color (SOC), at all stages, but particularly during doctoral training, frequently struggle to not just survive, but to thrive, in the academy. Too many fail to earn their doctoral degree, with many wearing the All But Dissertation (ABD) as a badge of honor. Although ABD is not a degree, many scholars of color receive inadequate mentoring, often substandard in comparison to the hand-holding White students receive, which leaves far too many doctoral students of color lost, bewildered, angry, indignant, and defeated. This righteous indignation is justified, but excused away using the myth of meritocracy and colorblind notions of success; followed by a myriad of problems steeped with victim blaming, as noted in the classic Presumed Incompetent: The Intersections of Race and Class for Women in Academia (Gutiérrez y Muhs, Niemann, González, & Harris, 2012). The aforementioned work was not the first treatise on higher education and how the non-status quo, along with those grappling with oppression and double standards, experience the profession called higher education. Moreover, The Chilly Climate (Sandler, Silverberg, & Hall, 1996) report, which focused on females, was also telling, but not enough was addressed and disclosed about females of color, until version two. But these issues do not stop with females of color, but instead, extend to all faculty of color.R.A.C.E. Mentoring, a social media Facebook group, with several subgroups (see Figures 1 and 2) was created by Donna Y. Ford, Michelle Trotman Scott, and Malik S. Henfield in 2013, to tackle the numerous thorny and contentious issues and challenges in higher education. We began by intentionally attending to the needs of students enrolled at mostly White universities, as well as those who attended historically Black colleges and universities, while keeping the unique nuances and challenges of each setting in mind. We wanted scholars of color to thrive in both. Fondly and affectionately called RM, our charge and challenge is to affirm the dignity and worth of scholars of color. Additionally, we recognize that there are scholars outside of academe, and their contributions as well to impact and affect change for Black and Brown people inside and outside of academe need to be acknowledged. These scholars are community organizers, activists, P-12 teachers, and families. It truly takes a village...

The Ivory Tower is and can often be a lonely place for faculty of color. Social injustices run deep and are entrenched within academia. Faculty of color (FOC), more specifically Black and Hispanic, often lament about the 'Black/Brown' tax that frequently takes its toll both personally and professionally, and pushes them out of the academy. Similar to trends in P-12 settings, educators of color in postsecondary contexts represent less than 10% of the profession. In essence, we are an anomaly and the implications of this are clear and dire, as evidenced by persistent achievement, access, and expectation gaps within the academy.Scholars of color (SOC), at all stages, but particularly during doctoral training, frequently struggle to not just survive, but to thrive, in the academy. Too many fail to earn their doctoral degree, with many wearing the All But Dissertation (ABD) as a badge of honor. Although ABD is not a degree, many scholars of color receive inadequate mentoring, often substandard in comparison to the hand-holding White students receive, which leaves far too many doctoral students of color lost, bewildered, angry, indignant, and defeated. This righteous indignation is justified, but excused away using the myth of meritocracy and colorblind notions of success; followed by a myriad of problems steeped with victim blaming, as noted in the classic Presumed Incompetent: The Intersections of Race and Class for Women in Academia (Gutierrez y Muhs, Niemann, Gonzalez, & Harris, 2012). The aforementioned work was not the first treatise on higher education and how the non-status quo, along with those grappling with oppression and double standards, experience the profession called higher education. Moreover, The Chilly Climate (Sandler, Silverberg, & Hall, 1996) report, which focused on females, was also telling, but not enough was addressed and disclosed about females of color, until version two. But these issues do not stop with females of color, but instead, extend to all faculty of color.R.A.C.E. Mentoring, a social media Facebook group, with several subgroups (see Figures 1 and 2) was created by Donna Y. Ford, Michelle Trotman Scott, and Malik S. Henfield in 2013, to tackle the numerous thorny and contentious issues and challenges in higher education. We began by intentionally attending to the needs of students enrolled at mostly White universities, as well as those who attended historically Black colleges and universities, while keeping the unique nuances and challenges of each setting in mind. We wanted scholars of color to thrive in both. Fondly and affectionately called RM, our charge and challenge is to affirm the dignity and worth of scholars of color. Additionally, we recognize that there are scholars outside of academe, and their contributions as well to impact and affect change for Black and Brown people inside and outside of academe need to be acknowledged. These scholars are community organizers, activists, P-12 teachers, and families. It truly takes a village...

The Ivory Tower is and can often be a lonely place for faculty of color. Social injustices run deep and are entrenched within academia. Faculty of color (FOC), more specifically Black and Hispanic, often lament about the 'Black/Brown' tax that frequently takes its toll both personally and professionally, and pushes them out of the academy. Similar to trends in P-12 settings, educators of color in postsecondary contexts represent less than 10% of the profession. In essence, we are an anomaly and the implications of this are clear and dire, as evidenced by persistent achievement, access, and expectation gaps within the academy.Scholars of color (SOC), at all stages, but particularly during doctoral training, frequently struggle to not just survive, but to thrive, in the academy. Too many fail to earn their doctoral degree, with many wearing the All But Dissertation (ABD) as a badge of honor. Although ABD is not a degree, many scholars of color receive inadequate mentoring, often substandard in comparison to the hand-holding White students receive, which leaves far too many doctoral students of color lost, bewildered, angry, indignant, and defeated. This righteous indignation is justified, but excused away using the myth of meritocracy and colorblind notions of success; followed by a myriad of problems steeped with victim blaming, as noted in the classic Presumed Incompetent: The Intersections of Race and Class for Women in Academia (Gutierrez y Muhs, Niemann, Gonzalez, & Harris, 2012). The aforementioned work was not the first treatise on higher education and how the non-status quo, along with those grappling with oppression and double standards, experience the profession called higher education. Moreover, The Chilly Climate (Sandler, Silverberg, & Hall, 1996) report, which focused on females, was also telling, but not enough was addressed and disclosed about females of color, until version two. But these issues do not stop with females of color, but instead, extend to all faculty of color.R.A.C.E. Mentoring, a social media Facebook group, with several subgroups (see Figures 1 and 2) was created by Donna Y. Ford, Michelle Trotman Scott, and Malik S. Henfield in 2013, to tackle the numerous thorny and contentious issues and challenges in higher education. We began by intentionally attending to the needs of students enrolled at mostly White universities, as well as those who attended historically Black colleges and universities, while keeping the unique nuances and challenges of each setting in mind. We wanted scholars of color to thrive in both. Fondly and affectionately called RM, our charge and challenge is to affirm the dignity and worth of scholars of color. Additionally, we recognize that there are scholars outside of academe, and their contributions as well to impact and affect change for Black and Brown people inside and outside of academe need to be acknowledged. These scholars are community organizers, activists, P-12 teachers, and families. It truly takes a village...