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Posts Tagged ‘Zora Neale Hurston’

By DéLana R.A. Dameron

 

 

My great, great poet friend, Randall Horton suggested to me a while ago–ok, several years ago–that I read Wrapped In Rainbows, a biography of Zora Neale Hurston. I was looking for a book to read at the time. I wrote it down on my to-read list, and kept moving. Two years ago, I walked down the hill to the Harlem Book Festival in sweltering heat (it’s always in the thick of summer, on a main drag of Harlem that has little trees. We need to fix that) to check out what it was about. It was several avenues long, filled with food and African-print clothing and rows and rows of books. I remember passing by the Penguine table and seeing big posters advertising the publication of another friend’s book, R. Dwayne Bett’s A Question of Freedom. I picked up a postcard and kept strolling down the aisles. I came across a table for $5.00 books, and stopped to check it out. Right where I stopped to browse, there it was: Wrapped in Rainbows.

The book is over 400 pages. That’s a big commitment, I thought. I bought it, because I said I would, but it stayed on my bookshelf for over a year–past another Harlem Book Festival, and into the colder months of last year. During that time, I’ve been trying to clear some space in my studio as my books are taking over my life. I thought this was charming at first, until I realized I also want to live and not trip over books. I had to look long and hard at what I had around me, and purged books and decided to be on a book-buying moratorium for a while and really try to get through the ones I already purchased, the books I had already around me. I picked up Wrapped in Rainbows, which I had tried to start several times before (the underlining and marginal notes up to page 50 or so indicated that). This past December, I committed to it.

In addition to just being an important book about an important writer, Wrapped in Rainbows documents a black woman writer’s life in a time when it was difficult and almost impossible to be. I can’t count how many times it was mentioned, but an important echo throughout the book was that many decisions Ms. Zora made all throughout her writing life were to accomplish this dream of “Making a living as a writer” or “Making her writing pay for her living.” Which, I think the second distinction is most important. Ms. Zora seemed to not want an extravagant life–maybe that was impossible for her, coming from very meagre upbringing in Eatonville, moving around the country, landing for a time in New York City, with only her words–and her hands, if she had to take on domestic work–to support her. She seemed blessed to be awarded some of the prestigious writing awards and was funded by the schools she attended to do anthropological work, which she seemed especially interested in, but all for the means to produce some writing with her discoveries. I think, growing up, and knowing this about Ms. Zora, that she also had a background in anthropology, and that helped her know more about the characters she wrote about, helped me justify my inclination to choose History as a field of study when I got to college and realized I didn’t want to be reading the same British writers over and over in efforts to acquire an English Literature degree. I wanted stories. I wanted narratives. I wanted to read stories about other people, understand the places from which they came.

What I didn’t know about Ms. Zora was her patron saint, whom she called Godmother, the woman who funded a lot of Ms. Zora’s quiet hours and jaunts back and forth from New York to Florida and around the south with Langston Hughes to write plays and collect folklore and write short stories. I think reading it now, after I’ve lived a few years “as a writer” (for, my family didn’t use that label with me until I had published a book…even though I felt all along I was a writer), and understanding what that means financially–which is to say, it means not much at all unless you find funding from outside sources. The Godmother figure in Ms. Zora’s life could be paralleled to organizations like the National Endowment for the Arts or places that award stipend money w/o needing to do some type of “work” in exchange, but that let you live where you are, work for a bit on your own endeavors, and just write.

It was heartbreaking to read this book now, to see that what I wanted to do–to write only, to write enough that it pays for my living–is unattainable without giving away another part of myself. We say, as writers today, it’s impossible to make a living as a writer w/o at least a teaching job. My mother asks me constantly if “what I want to do in life” is teach, because that’s what I do now in part with academic advising at a university, and I pause for a moment, and think about it, and I say: “No. I understand it as a means to an end, and I like doing it. But that is not my passion. Ultimately, I just want to write.”

This same passion was the undercurrent for Wrapped in Rainbows, and that same passion seemed to fuel Ms. Zora’s every decision. In all of the documented exchanges between Ms. Zora and anyone else in her life, she’d tell about whatever it was she was doing, and mention how hard at work she was on her plays, on her research for her next project in Haiti, or on her second or third novel. When she had what she needed: a room of her own, and enough food to sustain her, she wrote freely and produced some of her best work. Their Eyes Were Watching God was produced under these conditions, and written in the course of several months! She was not, at that time, juggling academic appointments, and grading papers and preparing lectures. She was at her typewriter or in her apartment or small house with the beautiful garden with pen and paper in hand, writing.

I think the passion for writing, and only writing made her make other “sacrifices”–several times she entered into a marriage and then we would find her in one part of the country, and her husband in another part of the country, and she would report to whoever she was communicating with that she was in that part of the country fastidiously writing. Always writing.

It was when she had to use whatever money she made to pay for other things than “living” that her writing changed. I was heart broken to hear about the charges brought against her, and how it damaged her reputation and her own resolve as someone resilient, someone just wanting to put some words on a paper. She received an advance that could have helped her produce another great, great work of literature, but that money had to go to pay back lawyer fees, and such. She was no longer writing to live, but writing to pay back. There was a different desire to get a book out into the world. The context of what writing was and meant and could be for her, changed. Writing had to pay for other things.

I would be remiss to not mention the sections of the book that mention Ms. Zora’s time in Harlem, and her relationships with other writers and thinkers and visionaries. What is so beautiful about not having so many technological advances then is that these exchanges were documented somewhere that other people could find them, and later, write books about them. That scares me when I see everything turning to electronic this, and electronic that. Yes, this blog post is electronic, and could be erased from the world and there might have been no proof that I had written it. And my e-mails to Randall, and our gchat conversations. But maybe I’m old school, and the Historian in me resists this to some degree. I still hand-write anything I’ve ever intended to type up and send out for publication. To hand-write is part of my process. To document on paper. To write a card by hand to say, “Thank you for your constant push,” and put a stamp on it and drop it in the mailbox.

Where’s this going? I don’t know. I think we’re losing something and gaining something each day as writers. We sacrifice the word to pay the bill. We can polish the word better when the bills are paid. In Wrapped in Rainbows, there’s a section of photographs of Ms. Zora. My favorite one is her sitting at what looks like an entertainment tray holding her typewriter. The chair looks to be like a dining room chair. Her hair is held down by a bandana tied in the front. The room is small, and i think, yes, that’s a mattress right behind her. She’s slouched over a bit, because the table only comes up to her knees, and is probably not ergonomic, but she’s doing it. Her fingers are pressing keys, and a piece of paper is sticking out of the type writer.

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By DéLana R.A. Dameron

 

I’m still transcribing some panel thoughts and general ideas of AWP, but I wanted to send a note in its place. Sort of like flashes of thoughts going on in my mind at 2am, when I’m just getting back from my sister’s Super Bowl Party, and my belly is full, and I don’t want to go to sleep with all of this left to digest, so I spent some minutes on facebook, and heard myself humming in response to thinking/reading some of the status messages of my friends, a Jill Scott song, sung to a “Brotha”, quoted in parts below: 
 
 Jill Scott’s “Show Me”
 
If I asked you to trust me on all things,
Could you do it?
If I needed you to map your position,
Would you try it?
Your constantly talking about how much you love me, want me, need me, you told me stop talking.
No more conversation necessary.
 
Show me, show me, show me, show me, show me, show me, show me, show me, show me.
Show me, show me, show me, show me, show me.
If I needed you to replenish my faith in brothers,
Could you do it?
If I needed you to be, cool with my strength,
Could you do it?
Your constantly talking about how much you love me, want me, need me, you told me
stop talking.
No more conversation necessary.
 
Warrior keep fightin, I know you’re there.
Keep fightin, warrior I know you’re there.
[Repeat until end]
 
***
I took great, great notes (in my opinion) for yall at AWP. I thought about ways I could convey in words my experience. Those posts will come. I feel like, though, I would be remiss to pass up this timely opportunity to begin a conversation here about Race and Gender (also, Sexuality) and Poetry and Publishing and Prizes. All capital letters.
 
I have to admit, I can’t tell you where I was when the Claudia Rankine and the Academy of American Poet’s panel went down. I think I began to get overwhelmed by the masses of bodies floating up and down the escalotors, in the book fair, streaming in and out of the Mariott hotel, that I grabbed a friend of mine and walked across the bridge to Adam’s Morgan, and took a breath. Someone said it was something like deep sea diving. I agree. I feel like the only way I could survive was if I went to the surface for air. In that survival move, I missed something big.
 
***
 
The poet-men-of-color in my life…those with whom I speak on a near-daily basis about the poetry world and the larger, non-poetry world, know my stance on a lot of things in the list I articulated above. I feel with (I hope) great confidence that I will not alienate them, but, I want to also point to the lyrics that I posted by Jill Scott. They are so simple. But they are so…real. So straightforward. Demonstrative. Show Me. It is so intimate. Jill has such admiration for this person she is speaking to. She wants nothing more than to believe everything that this man is telling her; she wants to believe in the possibility of a “we” or wants to witness this brotha’s powers. But she says simply, “No more conversation necessary/ Show me.”
 
I feel like, the poet-men-of-color in my life will appease me and have conversations with me, and I’m thankful for our hours hashing out poems or essays or fiction or speaking about the mechanics of a poem, and I’m thankful that I have someone that will tell me what they think about my poetry and push me to be better. But Jill says, stop talking. I’m tired of talking. Jill says Show her. I find that to be a constant refrain in my head when my poet-men-of-color friends and I begin to start down the long, winding road about Race and Publishing. We are in the same boat. We can speak in terms like, “We” when we just speak about Race and just speak about Publishing. But when I say, “black women…” the conversation shifts. It is almost like during the women’s movement(s)…black and white women, when speaking about Gender, could use the term “We,” but when the conversation shifted to race, the black women were left alone, and the white women asked, “Can’t we just keep one agenda?” and the black women had to go off and fight their own battles, create their own terms for their own struggles, and the “We” dissipated.
 
***
I’m having this conversation with a friend of mine. He starts in on how hard it is for him as a black man in the world. I believe him; I see it day in and day out…watched many loved ones succumb to the perils of this non-post-racial society. He said it with such authority, like he was the only one that could have that feeling, and I let him own it, I didn’t want to take away or lessen the pain, but I wanted to remind him that there was, in fact, a “We” in this idea of hardship and suffering in the faces of our other constituents in this America. I told him that I felt that if his abuses were in his face and overt, and he could articulate several accounts…then in my experience, black women are invisible, unseen, ignored, and that, too, is a type of oppression and should not be considered greater than or less than his, but should be acknowledged: look, this happens to us. Somehow, I bring in the we, the us, and the conversation shifts, and because I love him for more than our inability to speak about race and gender, I let the conversation shift, and allow my voice to be ignored, and think: you’re accentuating my point right now.
 
***
What’s most fascinating about stalking people’s Facebook pages for status updates to try to piece together what happened with Claudia Rankine (hey, I studied History in college, I’m used to creating narratives out of fragmented information) is that I’ve only seen evidence of the conversation on two male friend’s pages vs countless (I will go back and count) female friend’s page. MAYBE it’s because of the Superbowl? No. I don’t want to be sexist. Because, here I am, having watched the superbowl and posted it..so my argument is invalid. But those two men, for sake of argument, are men of color. One of the two, I’ve counted from my own friend list, mentioned it peripherally. The other is engaging in multiple transations with other women (noted: no men) with regards to Tony Hoagland’s poem “Change” and his depiction of the black female body in a poem. I understand that my count is extremely skewed…I’ve since purged my friends list and have less than 500 people “as friends” on my page, and maybe some man out there is discussing it, and maybe he’ll show up here, on this page, in my comments section, on his own blog, in a literary journal, in the world, and speak out and prove me wrong. What I do know of my count is that not one white male has spoken a word. There were several white women staging solidarity with the black women voicing their opinions, but I have to wonder: why is it that when men of our community are attacked, we (black women) come to the battlefields, to the front lines, and get down in the trenches…but when we are attacked, it is for the most part largely only women who enlist?
 
This is NOT to say that I haven’t had very sympathetic conversations with black men and other men of color backchannel on the phone, on gchat, on facebook chat, in coffeeshops and bars, but Jill Scott says: “Stop talking/No more conversation necessary/show me.” I’m waiting for action. This is also NOT to say that I am waiting for someone else to fight my battles. I’ll fight them when I can and when I feel like others are in danger. Ask my sister (a 4th grader at the time): when I was in preschool, and I thought she was being bullied, I ran to the corner of the playground and kicked the boy where it hurt. I fight. I still find reprecussions for decisions and words I might have uttered years ago. But I feel that if I am hurt or hurting or enduring pain inflicted (physical, emotional, social) upon me by others, I am going to speak out. I’m going to take action in any way I can. Sometimes, it’s not much.
 
I wish that I weren’t such small potatoes. Or invisible. I guess I am saying that I feel like people in positions of privelege within a community should put their privilege to [better] use. That’s like: in first grade, I shared a desk with a girl I thought was my friend. She let me put my crayons (she did not have any, and I had 96!) in her pencil box (I did not have one, and she had one with her name on it). My friend then told me that since my crayons were in her box, they belonged to her now, and she refused to give them back. I tried to play nice and not involve any other parties and mention that this was wrong, and I just wanted my crayons back.  I didn’t want to hurt her–I just wanted my injustice fixed, and found someone that could help me out of  it. I kid ya’ll not–my mama came to my first grade classroom and demand the girl give me back my crayons. That’s what I mean. Someone in a position doing the work. My mama coulda said: it’s all right, people take things, we grieve and move on. She could have. Instead, she recognized someone she cared about was hurting because things were being taken away from her, and she came to my class to ruffle some feathers and straighten things out.
 
***
 
Disclaimer: This post is not to say “All men” or to say “All black men” or even to say “All black women.” It’s just my observations and thoughts and challenges. It’s just my attempt to show the world the conversations I have backchannel…my attempt to continue the conversation.
 
***
 
As per the title, well, I think I nodded too well when I learned the lesson Janie did in Their Eyes Were Watching God. Nanny said, “De nigger woman is de mule uh de world so fur as Ah can see.” Oh, to say, “Zora, your words are old now. Things have changed.” Oh, but to say, “Zora. Girl. How you tell it.”
 
 
Can we start a conversation?
 
~DéLana

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By Menoukha Case

 

As my month ends I’ll try to wrap this all up – calendars as signifiers of epistemological differences, crossbloodedness, water stories, and bizarre questions like: are Newton’s laws natural? – in a lumpy bumpy bundle.

 

And thank you all for the great honor of doing this in visibility to your presence. OK.

Mirror Sculpture

 

I drive three hours through clouds and mild snow and park in a residential neighborhood of detached houses with garages and yards in the Bronx. A thin white veil over the intricately landscaped entrance sparks rainbows as the sun comes out. Two Padrinos lives upstairs and a bembe, a drumming ceremony, is taking place in their immaculately white cellar that has been fitted for Orisha work: initiation, drumming, divination, other ceremonies.

As I walk down the stairs to enter my ile – my home – my glasses mist over with steam succulent with spice from a feast being prepared in the kitchen, mingled with body heat in the already full room. I shed my coat and hang it in the closet. Some people, as I am, are dressed all in white to honor Obatala; some choose to honor another Orisha, perhaps their own. People of all shapes and sizes are gracefully covered with mostly white and light or brightly colored cloth, more or less from neck to ankle. Many women wear long full skirts; some wear beautifully tied head-wraps; some men wear bandanas, or caps, or little Yoruba hats that look like rakish mushrooms; faces of all colors shine beneath. The faces of those who have been dancing are brighter yet with the sheen of delighted perspiration.

I step into the room, pass the ancestor altar, and look for my Madrina on my way to greet Oshun, the Orisha we’re feting today. People are greeting me, I them, at every step. I know some intimately and others barely at all; we share genuine joy in working the beloved Spirit together. The musicians are playing a liturgy in song and drum language – barago, ago, Yemoja, barago ago, oro mi – open the way for my mother’s tradition! Almost everyone present is singing and many are dancing matching steps in a series of fluid lines that meander across the tightly packed space. Those nearest the drums are elegun, possession priests.

The musicians and most ‘children of the ile’ arrived before noon; others come and go throughout the day, some dressed in work clothes. When each arrives he or she salutes the trono, a sculptural installation in which the vessel of an Orisha is enthroned. The area is demarcated and draped with costly cloth. Because we’re paying homage to Oshun, owner of sweet water, and because her priest is exceptionally artistic in his devotion, there is an actual running waterfall bedewing a multi-layered forest in mist. Deep in this forest, a sculpture honoring Oshun gleams mirage-like, almost hidden by filmy draped cloth that undulates in air currents and signifies animate spirits. Paintings and sculptures of trees, peacock feathers and fans, complete the shifting palimpsest of veils around the throne. Flowers, fruits, and delectable dishes are aesthetically displayed in offering to Oshun herself. The clay vessel that contains medicine to amplify the deity’s awo, her secret, is elevated and gorgeously dressed.

A young policewoman arrives in uniform. Its dark cloth, her narrow trousers, the gun and stick and handcuffs secured to her belt, stand out in the crowd. She prostrates herself before the trono and Padrino lifts her. Although I can’t hear her voice over the drumming and singing I see that when she rises she’s crying; she dries her eyes to go back outside, back to the work of policing the secular world. On her way she touches the floor to salute Baba Angel, who dances before the drummers. As she ascends the stairs people start to call out “Omi, Yemoja!” Baba Angel has begun to show signs of possession by his Orisha, Yemoja, the great mother, mother of fishes, mother of the world. All Oshun’s sweet water flows to Yemoja’s sea and her visit is a culmination; the policewoman leaves with a serene smile on her face.

I can just barely see Baba Angel’s luminous dark head, the light-dark dark-light patterning of the sea-like motions of his slender dark arms and white sleeves as he spins amongst the rhythmically shifting waves of dancers who call Yemoja’s name. He is moving towards the trono where he disappears to the floor and rises hidden by several priests, is accompanied inside a small white-curtained enclosure.

The next time I see him he is the mother, he is she, is Yemoja, and around her waist she wears a blue and white flowing wrap. She moves royally through the crowd, followed by an attendant who carries jicara gourds of fresh cool water, of molasses. When I salute her she lifts me, rocks me in her arms, then pours some of her molasses into each of my palms and tells me to eat. She says she will give me everything I need to fulfill my destiny. An observer comments that Baba Angel “has a very sweet Yemoja” and as she gracefully dances away I agree.

 

That the possessed body is male is irrelevant to us as we salute our mother Yemoja, but an outsider observes a man speaking in a light voice, wearing something reminiscent of a formal skirt and dancing the swaying ‘feminine’ dance of the ocean in peaceful mode. If the Santero happens to be a gay man – and in our ile he is as likely to be as not – the outsider may also infer a gender performative dimension to possession. It as at this point in our “unspinning the cocoon of Western stereotypes” (Wangari Matthei) that we encounter the tangled heritage of nineteenth century race and sexuality theories, an Afrophobic heterosexist/sliding invert model knotted in place by racialized gender, gendered sex, and sexualized possession, promulgating the delusion that possession is ownership and ownership is control.

To ile members when Yemoja, the owner of salt waters, appears among us, she is herself, not a man performing Yemoja. The young man, the Santero, will not have any memory of the healing, gifts, and advice Yemoja bestowed on us through the medium of his body, and when she leaves he will dance with us again. When he leaves this life, she will arrive through others, riding them, as Zora Neale Hurston explains, like horses. Who will these horses be? Orisha don’t care if the horse they ride is rich or poor, black white red green purple or speckled, male female hetero homo asexual or all-sexual, short tall skinny or fat, a graceful dancer or a person who hobbles with a cane. What do any of these things have to do with character? They bear with us patiently as their devotees, a motley crew of 21st century Americans, slip slide or struggle beyond our varying cultural conditionings. Suuru baba iwa – patience is the father of character – and iwa pele, good or gentle character, an elision of the longer phrase i wa ope ile ( “I come to greet the earth”) is the cornerstone of Yoruba philosophy (Fatunmbi, 2005, 70).

People enter and leave the dance the room the world – we continually flow in and out of existence and Oshun and Yemoja, the owner of sweet water and the owner of salt water, continue to flow as our blood. The sweetness Oshun owns flows into the saltiness Yemoja owns, evaporates to become clouds owned by Obatala that are moved in the possession of Oya, the wind, to fall as rain and once again feed Oshun’s creeks. Their constant exchange makes it plain that possession does not denote the Western notion of control over, power over. Instead, olo, the word translated from Yoruba as “owner,” is literally spirt-brings-spirit, indicating someone or something having the quality of,beingrepository of, being responsible for or to. In Yoruba theology if anyone holds onto ownership, ibi commences. Literally ‘afterbirth,’ ibi refers to misfortune, understood as arising from resistance to change – what was nourishing, if held inside, leads to illness. Too much communal ibi, and life on Earth will cease. EuS schemata have inevitably led us towards just such a crisis.

So I’ve said it again, and I’ll say it again: translating epistemological difference has become a matter of life or death. These can be macro differences – such as the that between my mind on what’s right and the kind of thinking represented in treatment of Kelley Williams-Bolar – or same-differences, such as those I’ve brought tastes of from my Ojibwe and Orisha families to the table of this blog (told you upfront I was crossblood). Or micro differences, existing even between twins. I’ll end with another Yoruba saying: if your life gets better, my life gets better. Different as we may be, we have one thing in common: we’re all in this together.

Sheelagh-na-Gig courtesy of Simon Garbutt

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