2CENTS: JANELLE MONÁE - IS SHE OR ISN'T SHE?

Janelle Monáe - is she or isn't she?

discussion (mostly outright speculation) going round the internet re:janelle monáe. here's my two cents: i agree with malcolm—them who say, don't know, and them who know, don't say!

not much interested in questions about her sexuality but am interested in her image and where it be coming from. i think i have a clue. blade runner, the movie. i'm sure this is not her only reference, and may not even be a conscious reference but there are at least two major details that suggest to me, consciously or subconsciously, janelle is into blade runner

i know there are other references for "metropolis," but the hair-do and the android thingy are what seal the deal for me. for those not up on blade runner, it's a 1982 sci-fi movie by director ridley scott, featuring harrison ford, sean young, rutger hauer among a number of others. the movie is based on the novel do androids dream of electric sheep? by philip k. dick. blade runner is considered a classic and influential movie.

the story follows harrison's character who is trying to track down and terminate four rogue replicants (i.e. robots who look to be human). if you haven't seen the movie and you have any interest in sci-fi, utopia/dystopia, robots, or speculation about the future of urban human life, you should check out the film.

sean young plays a character called rachel, who intrigues harrison's character and with whom he eventually falls in love. their relationship revolves around the question of what is the real difference, if any, between humans and replicants and how can a person tell which is which. it's no big surprise to find out rachel is a replicant, albeit the newest (and secret) model. how this plays out in their relationship is the major build up in the movie. 

and here is the janelle reference for both the hair-do and her claim to be an android. "But I only date androids. Nothing like an android--they don't cheat on you." that's because androids don't change...

Sean Young ("Rachel")

 

i include a photo, so you can see what i'm talking about with the hair style. and if you view the movie and juxtapose that against the content of janelle's two albums, i think the influences will be obvious.  (you could even argue for references in terms of wardrobe style and dance style, particularly from the android character played by darryl hannah) but neither is necessary to enjoy the other, i.e. you can like the music without knowing about the movie, and vice versa, you can dig the movie and not have heard janelle's music. but, boy, it's a trip, when you put them together. 

and that's all i have to say...

—kalamu

ESSAY: THE MOMENT OF THE FIRST DAY

photo by Alex Lear

 

THE MOMENT OF THE FIRST DAY

 

1.

people get married all the time. but not in congo square. eight o’clock in the morning — there is a softness about that time of day in place de congo, the sun has not yet risen past the trees, barely cleared the rooftops of nearby buildings. the birds have recently finished feeding and are chirping their contentment.

 

though this late may morning is early summer, the atmosphere is still pleasingly cool. instead of a breeze, the new day gently air-caresses like a lover alternately kissing and blowing unhurried exhales on intimate skin through partially parted lips. big, full smiling lips. laughing lips. tickling. lips. like that.

 

there are moments when romance is real. when every little thing really is alright. when people do lean close and be touching—admittedly rare but nonetheless simply beautiful.

 

i quietly draped my arm over nia’s shoulders and cozied close. whispered something, anything.

 

i wonder how many lovers danced together here during slavery times, here on this meeting ground just outside what was then the city proper, beyond the ramparts, the city’s earthen defense line, out on the plain next to the bend in the canal where the houmas and choctaws came to trade, and where our enslaved ancestors assembled to barter food and handicrafts, and to make music, sing and dance?

 

i wonder how many lovers met here, secretly in public—secretly because their “masters” didn’t know the full import of these assemblies, didn’t know the get togethers were also trysts. and in public because the community of captives all knew juba loved juline, were aware elise was dancing for cudjoe, and had no doubt that esmé with her brown eyes round as spanish coins cast shyly toward the ground was glowing in the spotlight of josé’s focused stare as her slow twirling kicked up bouquets of dust. how many black hearts have been entwined here?

 

who can know the specific answer? look. we are still meeting here without the consent of the authorities — we woke up, journeyed here howsoever we travel, and voila, requesting no permit, we gather a community of lovers. love needs no permission, and certainly black love requires no government approval.

 

2.

true beauty is elegant, a curved exhilaration without an iota of wasted motion or excessive flash. moreover, in an african aesthetic, elegance includes rhythm.

 

a straight line is monotonous, rhythmless. rhythm is but another name for diversity in motion, and in form, diversity is the curve. hence there are no straight lines on a beautiful human body, every would-be straightness arcs, curves.

 

cassandra is all curves. even ric with his honed physique, his steel-cabled arms, rippled with veins and muscular development: curves.

 

senghor said, the negro abhors a straight line. i would add, so does nature, and i would rather be in tune with nature than with rational abstractions. even light bends under the influence of gravity.

 

moreover, beyond the arc and the lean, when dealing with the human, surface prettiness alone does not give you beauty. physical perfection without inner warmth is cold, and all real human beauty is warm, reflects the rush of blood, the healthy heat of a passionate body, a beating heart…

 

cassandra is covered shoulder to toe in a sheath of dusky sorrel material embroidered with a flowered pattern in deep violet. she is holding a bouquet of velvety orchids in what appears to be an invisible basket: the soft off-white blossoms with delicate purple highlights dangle in an arrangement shaped like a stunning cluster of semi-sweet concord grapes. sand’s toenails are lacquered a burgundy to match the purplish-red (or is it reddish-purple) of her form-fitting, backless dress.

 

ric stands on two feet but leans majestically like a pine tree seeking sunlight. he is wearing cream (shirt) and brown (slacks), and i mean “wearing” those colors, in fact, he is wearing them out. plus, his skin has the smooth darkness of a country midnight. he is smiling without moving his lips. the luster of his skin is smiling. i imagine his eyes are smiling, but i cannot see his pupils through his shades. even the men are admiring how beautiful ric is. the women look at him and hold their breath.

 

i bet you two centuries ago, in 1799, on some may day a cool black man stood next to the enchanting winsomeness of a saucer-eyed, dark brown erzulie and their community of friends gathered around them. and smiled deeply felt, seriously contented smiles just like we are smiling now.

 

3.

the formal ceremony, such as it is, is extremely brief—not much was rendered to ceasar on that morning. carolyn jefferson administered the vows and signed the paper the state uses to hold one legally accountable. but the real signification of commitment came not from a mark on paper but from a leap over a rod.

 

sand’s friend vera had crafted a broom done up in french vanilla-colored raffia wrapped on the handle and outer straws spray painted dark purple (what a soothing combination). the matrimonial staff lay in the dust between pale, pale yellow candles. ric lights one, sand lights the other. they stand. hold hands. and jump.

 

why would educated individuals carry on a tradition from slavery?—only those who don’t believe in either ancestors or community would ask such a hopeless question. only those removed from the security of community would sneer at jumping the broom. to jump together is not a reminder of slavery, but rather a declaration of self-determination.

 

4.

afterwards we all went over to ric&sand’s apartment. we set up tables on the sidewalk, chairs on the front porch, and played music inside the house—hard wood floors, shiny with hand applied wax, buffed to an eat-off-the-floor sheen. candles in every room, flickering, some of them scented. here the quiet has a presence you can not ignore, like a precocious child, grinning, hands behind the back: guess what i got, and she stands before you until you tickle her or until he flashes deep dimples and covers his mouth where his front teeth are missing. inside ric&sand’s shotgun apartment, the rooms were happy like that.

 

the walls were bare except for strategically placed photographs hung in carefully selected frames. one frame is green wood. there are two pictures. sand at two with a hat slanted jauntily on her head, and a boyish ric that looks just like mannish ric except the clothes are smaller and from an earlier era. but even then the angle of a budding lean is obvious.

 

there are trays of food on the tables prepared by a local african restaurant: plantain, a spinach dish called jama-jama, a coconut rice, and chicken on skewers with a red sauce on one table, fruit and drinks on the other. a gigantic multi-fruit cream tart in a white cardboard box (the pastry didn’t last beyond a quarter hour).

 

we started the reception with nuptial toasts (libationally, i poured a sip of my juice at the foot of a tree). then we read poems and afterwards toasted some more. sand’s friend vera impishly offers: here’s mud in your eye. we all laugh. most of us are black, but there are latinas here and a sprinkle of americanos who thankfully think of themselves as human rather than the aggressive/impossible purity of white.

 

if you passed us that morning, people lounging on the porch, sipping on juice or beer or wine or sucking the nectar from cold watermelon and chilled cantaloupe, if you had seen us you would have thought this was one of those impressionistic paintings of happy darkies deep in the south circa some idyllic antebellum era, except, we, of course, were culturally afro-centric, in love with life and each other, savoring the day and dreaming about nothing but a peace-filled future.

 

around three in the mid-afternoon, people begin drifting off, their spirits thoroughly rejuvenated, satiated and smiling. before leaving, we exchange hugs. everything beautiful deserves to be embraced.

 

5.

so this is how we avoid insanity and suicide. we fly to love.

 

i had been thinking about ric&sand’s upcoming marriage as i drove around the city. that’s when an image gathered me into its center. you know how you will see something, know that the image is important but not be able to figure the specific meaning. this happened to me a day or so before the wedding. what i wrestled to understand then, is now so clear.

 

three green birds flew by. their feathered emeraldness disappearing into the sheltering palms that line elysian fields avenue. lime-colored bird feathers fusing with the camouflage of  drooping olive-dark tree leaves.

 

in urban climes free beauty is seldom seen. amid regimentation disguised as daily life, true beauty appears but briefly. we spend eight hours working, a hour in transit to and fro the yoke, another hour or so trying to cool out from the yoke, maybe two hours doing things we need to do for the house but can’t do cause we be at the yoke, and, of course, we spend at least six hours sleeping to get ready for, yep, the yoke. the yoke ain’t no joke. and we really think we are free?

 

actually, we are so harassed by being city dwellers in postmodern america that we can hardly be sure what we would be like if we were unyoked, what we would discover in the world. who knows how hip we would be if we were unyoked. at the reception i joke on the porch: if i was in charge, this (sweeping my eyes across the array of relaxing black folk, couples snuggled up, singles sipping red dog or nibbling on jama-jama), this would be what monday is like. well.

 

i have never before seen uncaged green birds flying through the blueness of crescent city skies. the rare wonder of such a sighting almost made me doubt myself. did i actually spy three pea green streaks threading through the plain of weekday? after all, i could have been delusional. optical illusions are far more common than the miracle of genuine beauty on the wing. maybe it was pigeons. maybe i was sun blinded. the day so bright, maybe my sun-stabbed eyeballs were incapable of clarity. maybe my perceptual acuity had been mutated into fantasy and silliness.

 

nah, i was there. clearly these creatures were flying. whatever they were. zip and gone. but that is the way of life in the urban jumble. anything original is rare. everything self-determined is even rarer than originality — and undoubtedly love and beauty had to be on the fly, dodging the black and white manacles of what this society pretends is the lassez faire of living color.

 

and why were there three little birds—not a couple, but a community of birds, free and green? actually the cluster of their existence is the answer to the question of the why of their existence. they were three because it takes a community to be free—one is a goner, and two won’t last long, it takes at least three to be free.

 

6.

we will remember ric and sand’s wedding day—the first day we wore this couple as an amulet over our hearts. ric and sand’s first day becomes another jewel  on the necklace of black love.

 

people get married all the time, but rarely is there this much love quietly shared. these are the days we shall surely remember, the gauge we shall use to determine how good is whatever the next goodness we encounter.

 

thank you ric&sand, for a moment, for a morning when the universe was beautiful, and peace and love were more than a slogan optimistically signed at the end of a desperate love letter sent to someone far, far away.

 

—kalamu ya salaam 

POEM: 4 HAIKU—MY PHILOSOPHY

photo by Alex Lear

 

haiku #58

 

black people believe

in god, & i believe in

black people, amen

 

 

 

 

 

 

haiku #93

 

may the life i lead

help others live, may my work

help beauty be born

 

 

 

 

 

 

haiku #96

 

our bodies teach us

take nourishment from the good

& shit out the rest

 

 

 

 

 

 

haiku #100

 

what we know limits

us, wisdom loves everything

not yet understood

 

 

 

—kalamu ya salaam

 

 

SHORT STORY: WORTH MORE THAN A DOLLAR

photo by Alex Lear

 

WORTH MORE THAN A DOLLAR

 

          Otis Johnson was sweating. The concrete was griddle hot. Otis' scuffed, black leather shoes were clean although unshined. The plastic, hot sausage bucket he used as a kitty had twelve coins in it: three quarters, five nickels, two dimes and two pennies. He'd been hoofing on the sidewalk a long time, too long for just a dollar and twenty-two cents, thirty cents of which he had used as startup money in the kitty.

          He stopped dancing. None of the passing tourists seemed to notice the sad stillness of Otis. People flowed around him without breaking stride and without even the slightest modulation or hesitation in their conversation. Otis could have been litter on the banquette: a candy wrapper, an empty plastic beer go-cup, anything someone no longer wanted; that's how he felt as people stepped around him.

          For a moment Otis had been so absorbed in his inner turmoil that all he heard was the replay of Hickey's effective pitch from when they had danced as a team.

          "Thank ya, thank ya, ladies and gentlemen, boys and girls. You are enjoying the best tap trio in the world. Him is June-boy, I'm Hickey and that's Otis. We can out dance anybody on this here street. We is called the New Orleans Flying Feet. For our next number we gon show you how good we is and we would appreciate it if you would let us know how much you like what you see. When we finish our show, just drop in a few coins before you go. All we ask, as we dance so pretty, is that you reach into yo pockets and (all three of them would join in together, execute a spin and end with their arms outstretched and their fingers pointing to the bucket Otis' mama had given them) FEED THE KITTY!"

          Then they would go into another routine Otis had choreographed for them. It was full of hesitations, hops, spins, shuffles and jumps. Since June-boy was fastest he always went in the middle. Otis went first, he'd get the people clapping. Then June-boy would have them goin' "oooohhhhh" and "aaaahhhhhh." Then Hickey would step in with his feet beating like drums. Nobody on the street could tap out rhythms as powerfully as could Hickey, whose short, stocky frame was surprisingly agile.

          When they stopped, everybody would be clapping and then would come the show-stopper. Otis' cousin Marsha had told him: always save your best stuff for last. Otis thought what would be best was a dance that didn't use no singing or hand-clapping, only the music they had inside themselves. So Otis had worked up a secondline routine that the "Flying Feet" executed flawlessly.

          They would start off dancing as a team, every move the same, right down to their finger movements, bugging the eyes and sticking out their tongues, shaking their heads and going "aaaAAAHHHHH."  Then they would go into the solo part. Two of them would break and stand back to back, except they stood about two feet away from each other and leaned back so that it was really shoulder to shoulder, and they would have their arms folded across their chests. They would be looking up like they was searching for airplanes, and of course they would be smiling. The third person would be doing a solo, any solo he wanted to do, except that it had to be short. Then after all three had done their solo, they would link arms and high kick, end with some spins and jump up clapping. Then Otis would dance with his mother's umbrella that June-boy had artistically decorated in the same way he had painted the kitty-bucket. June-boy would go through the audience with the kitty bucket silently soliciting gratuities. And, of course, Hickey worked the audience asking them to give what they could to "keep the Flying Feet flying."

          Afterwards, they would divide up the money and they would sit in the shade to rest. Hickey always said, "divide the money up on the spot and ain't nobody got nothing to say about how much they got."

          Usually they did pretty good. Ten or fifteen dollars a piece, twenty on a really good day. Once they had made twenty-seven dollars a piece with eighty some cents left over which Otis gave to June-boy and Hickey since June-boy, who was good with numbers, kept excellent count of their profits and Hickey did all the talkin' that encouraged the people to give.

 

***

 

         They had worked that way for six Saturdays and, even though it was hard work dancing for five or more hours, they had made good money. Then Hickey's old man left his mama, and his mama decided to move to Houston by her cousin.

          Otis knew how badly Hickey must have felt. Otis had never known his father. His mama said that the man who was his lil' sister Shaleeta's father and who came around all the time, frequently staying the night, wasn't Otis' father.

          Anyway, without Hickey it just wasn't the same. June-boy couldn't talk hardly at all and Otis couldn't talk like Hickey, so the money fell off drastically. Nobody could hustle the crowd like Hickey.

          "Don't be fraid to give a dollar, don't be shame to give a dime. If you can't give nuthin' but a smile and say thanks, we 'preciate that too, cause we out here dancin' just for you. Now if you could spare a quarter that sho would be right swell, and if you could give a bill instead of silver that would really ring the bell. But whatever you give we appreciate it each and all, all we ask is that you FEED THE KITTY YALL."

          When Hickey did it, it didn't sound like begging. It made people laugh and they would give. And of course it also helped a lot the way June-boy, who was real small and reed thin with big eyes and a bigger smile, carried the kitty bucket around staring up into the faces of strangers, silently pleading for their financial support. So when June-boy got sick and Otis tried going out on his own, he would be lucky to make four or five dollars a Saturday.

     Dancing on the street used to be fun when all three of them were together, but now it was neither fun nor profitable. In the middle of his dance, Otis abruptly stopped, turned away from the street, stood stone still for two whole minutes, and then brusquely snatched up the kitty bucket with the $1.22 in it and started walking away.

     He didn't know why, but today when he was dancing for tips he felt like he was doing something he shouldn't be doing. In fact he felt almost as bad as "that dollar day" which is how Otis always referred to the incident.

 

***

    

     "Look at them lil' niggers. They sho can dance." The man laughed as he jovially poked an elbow into the arm of the guy standing next to him. It was a raspy, albeit almost silent, mouth wide open laugh of amusement.

     June-boy had heard what the man said and was sheepishly walking away from him. With a familial pat on the shoulder, the laughing man stopped June-boy. In one fluid motion, the man went into his pocket and pulled out a small wad of bills held together by a gold money clip which had "R.E.T." floridly engraved on its face. Rhett, as he was affectionately known by both friend and foe, peeled off a dollar bill and dropped it in the bucket, "here you go, young fella. Yall dance real good."

     June-boy looked at Rhett's mouth. Rhett was smiling. It looked like a smirk to June-boy. June-boy looked away, first at the dollar in the bucket, then at the other people standing around.

     Otis reached into the bucket, pulled out the dollar, crumpled it in his small fist, and threw it at Rhett. The money hit Rhett in the waist and fell at his feet. "We can dance but we ain't no niggers."

     Rhett was stunned. He looked at the man he had hunched moments ago. "I didn't mean nothing by it. They kind of touchy these days, ain't they? Even the little ones." Rhett kicked the knotted dollar toward the boys and walked off chuckling.

     The small crowd that had been watching dispersed quickly and quietly. One guy dropped three quarters in the bucket and said, "Wish yall luck. Don't judge us all by the way some old redneck acts."

     Hickey was livid. At first he had looked around for something to throw at the guy: a brick, a can, a bottle, a stick, anything. The only possible missile within reach was the dollar bill. After the first flush of anger, Hickey turned from staring at the stranger's back, and refocused his attention on the money lying on the sidewalk. As Hickey moved toward the dollar, Otis stamped his foot atop it.

     "Naw, we don't need no redneck money. I ain't gon let nobody buy me like that." Otis snatched up the dollar, walked over to a nearby trash can and threw it in. "Come on yall, let's go." And they started walking home, heading out Rue Orleans. Otis was so angry, he simply half-heartedly waved and didn't even verbally respond when his friend Clarence, who was standing by the hotel door, said to him, "what's up, lil man?"

      As the frustrated trio exited the French Quarter, crossing Rampart Street and taking the shortcut through Louis Armstrong Park, they argued about the money. Hickey was still angry. "Boy, I wish I'da had me a brick. I woulda bust that sucker all up in the back a his head. I woulda kicked his ass good for true and it wasn't gon be nuthin' nice!"

     June-boy responded, "yeah and then what? The police woulda put us in jail for fuckin' with a tourist." June-boy walked over to one of the benches in the Congo Square area and sat counting their take for the day.

     "They'd had to catch me first."

     Otis ignored Hickey's verbal bravado. Silence reigned as June-boy finished the count.

     "How much we got?" Hickey demanded, obviously still agitated.

     "Twenty-six dollars and fifty cents. That's eight dollars and some change each."

     "Yeah, and if Otis wouldn't 've been so stupid and throwed that dollar away. We could of had nine dollars a piece."

     Otis spoke up, "you was mad enough to kick him but not mad enough not to let him kick you by putting a dollar in the kitty while he calling you out your name."

          Hickey quickly retorted, "way I see it, Otis, we had earned that dollar, and we shoulda kept it."

          June-boy divided up the money and gave each one his share. They rose from the bench and continued walking toward the projects. Nobody said anything for half a block. Finally June-boy broke the silence, "aw shit, it's over nah, let's forget about it."

          Otis tried not to say anything more, but the words were burning his throat. "Money don't make it right." Neither Hickey nor June-boy said a word. 

          When Otis got home, the pain his mother saw carved into her son's furrowed brow was not on account of what the White man had said but on account of how June-boy and Hickey had reacted. Otis told his mother what the White man had said but didn't tell her that Hickey and June-boy wanted to take the money.

          "Otis, you hear me. I don't want you going back out there. We don't need the money bad enough to have people mistreating you while you trying to earn honest money."

     Otis knew that it was his mother's pride speaking, but he couldn't wear pride. They couldn't eat no pride. He had bought the taps for his shoes. He had bought the jeans and some of his T-shirts. He paid his own way to the show. He even helped buy pampers and things for Shaleeta. That little money he brought home was plenty.

          "Mama, I can take care of myself. I'm allright. I got sense enough to stay out of trouble and sense enough not to let nobody misuse me." 

          Shirley Johnson looked at her son and smiled at how grown up he was acting. Just then Shaleeta had started crying. "I'll get her, mama," said Otis, glad for the opportunity to end the conversation before it got around to his mama asking what did June-boy and Hickey have to say behind what went down.

     Otis picked up Shaleeta, held her in his arms and began dancing to the music coming from the radio which was always on either B-97 if Otis was listening, or on WWOZ, the jazz and heritage station, if Shirley was listening. OZ was playing ReBirth Brass Band doing a secondline number.

 

***

 

     As the crowd flowed around him, Otis started feeling sick. He left the corner they had held down for over two months now.

     After walking two blocks in ruminative silence, he passed Lil Fred and Juggy dancing on their corner. Otis waved at them. He knew they wouldn't wave back because there were five White people standing around them.

     Suddenly it dawned on Otis what had so upset him about the dollar day. Otis stopped. He looked back at Lil Fred and Juggy. They were Black. He looked at the people they were hustling for money. They were White.

     In his mind Otis surveyed the streets as far back as he could remember. The results stung his pride. He had never seen any White kids dancing on the street for money and he had never been given money by any Black tourists, indeed most of the Black tourists would walk by quickly without even looking at the youngsters mugging, clowning, and cutting the fool on the sidewalk. Only Black boys dancing. Only White people paying money.

     Otis looked at Lil Fred and Juggy grinning at the White people as the dancing duo held out their baseball hats seeking tips. Otis shook his head, is that how he looked when he danced? While turning away from the image of his friends hustling on the sidewalk, Otis spied his own face reflected in the sheen of the brass hotel door held open by Clarence the doorman.

     A well dressed couple walked pass Otis and Clarence into the hotel. Otis was eleven years old and dressed in worn jeans and a Bourbon Street T-shirt. Clarence was forty-two years old and dressed in a white uniform which incongruously included sharply pressed short pants with a black stripe running down the side.

     "What's happenin' lil man?" Clarence genially greeted Otis.

     Otis was frightened by what he saw. He saw his young face in the door and he saw Clarence's old face beside the door. Was this his future?

     They had always told themselves they were hustling the White people. But that dollar day had started him thinking. Fred and Juggy across the street, clowning for tips had brought the thought to the surface of Otis' consciousness. And Clarence patiently opening doors, bowing, and servilely smiling a "welcome" made it clear as clear could be. Clear as that stinging, unforgettable southern drawl that constantly replayed in Otis' head: "Look at them lil' niggers. They sho can dance."

     Otis walked resolutely out of the French Quarter, vowing never to work there again.

 

—kalamu ya salaam

POEM: SOMETIMES WHEN I HEAR THUNDER, I THINK OF YOU

photo by Alex Lear

 

Sometimes when i hear

 thunder, i think of you 

 

 

your shuddering

intensity

 

shaking me

 

like embracing

rumbling

summer thunder

 

          the lightening

          of your spent smile

          tenderly tattooed

          into the hollow

          of my neck

 

the feel of you

beneath the pulsing

rain of my rhythms —

 

          rocking

          like waves

 

          wetter

          than water

 

—kalamu ya salaam

POEM + AUDIO: WHY I DON'T LEAVE THE APARTMENT UNTIL AFTER TEN SOME MORNINGS

 

Why I Don't Leave The Apartment

Until After Ten Some Mornings

 

i like to lay

in the curve

of your physique

 

you breathing

into the black

of my hair

 

the pressure

of thigh

to thigh

 

the beige softness

of your inner hand

slow moving

 

across

the tubular darkness

of my arousal

 

my

left arm reached

back massaging

 

the supple

flesh of your

lower back

 

for long minutes

quarter hours spent

with nothing

 

but skin

& pleasure

between us

_____________________

Kalamu ya Salaam – vocals

Stephan Richter – clarinet

Wolfi Schlick – reeds

Frank Bruckner – guitar

Mathis Mayer - cello

Georg Janker - bass

Michael Heilrath - bass

Roland HH Biswurm - drums

 

 

Recorded: June 14, 1998 – "ETA Theatre" Munich, Germany

 

 

—kalamu ya salaam

ESSAY: WHAT TO DO WITH THE NEGROES?

photo by Alex Lear

 

What To Do With The Negroes?

By Kalamu ya Salaam

 

There is a secret hidden in the heart of New Orleans, a secret hidden in plain sight but ignored by all but the secret citizens themselves. Before Bienville arrived in this area in 1718, Native American scouts informed the adventurous Frenchman that there were groups of Africans—they probably said “blacks”—living over there in their own communities and that these self-ruled women and men would not talk to whites.

 

Although how the Native Americans knew that the blacks would not talk to whites remains unexplained, the report seems accurate on the face of it. After all, close to three centuries later in post-Katrina New Orleans there remain a number of us who are reluctant to talk truthfully to outsiders—not out of fear of repercussions or because of an inability to speak English but rather we remain reticent on the general principle that there’s no future in such conversations.

 

Indeed, I am probably breaking ranks simply by writing this although what I have to say should be obvious. Whether considering our 18th century ancestors who inhabited the swamps of the North American southeast from Florida to Louisiana, or unsuccessfully trying to question a handful of staunch holdouts among the Mardi Gras Indians, there have always been blacks who were both proud of being black and determined to be self-determining—not just constitutionally free as any other 21st century U.S. citizen but independent of any higher authority whether that authority be legal, religious or cultural; whether that authority be other blacks, wealthy whites, politicians of any race or economic status, or whatever, none of that mattered. We recognized no higher earthly authority than ourselves.

 

Sometimes when it looks like we are doing nothing but waiting on the corners, sitting quietly on a well-worn kitchen chair sipping a beer in the early afternoon shade, sometimes those of us people pass by as we hold court on one of the many neutral grounds, i.e. medians, separating the lanes of major streets and avenues in Central City, sometimes those blank stares you see at a bus stop, sometimes what you are witnessing is not what you think it is.

 

We are not waiting for the arrival of a messiah or for a government handout. We expect nothing from our immediate future but more of the past.

 

Our talk will seem either fatalistic or farcical, and certainly will not make sense to you. The weary blues etched into our cheeks and coal-coloring the sagging flesh beneath our eyes; the mottled black, browns, greys and streaks of blond or red on our woolly heads and the aroma of anger clinging to our clothes has nothing to do with our failures or with failed expectations. We never anticipated that we would be understood or loved in this land ruled by men with guns, money and god complexes.

 

No, what you see when you look at us looking back at you is a resolve to keep on living until we die or until someone kills us.

 

* * *

 

The history of New Orleans is replete with the inexplicable in terms of how black people lived here. In the late 1700’s before the Americans arrived as a governing force in 1804, a nominally-enslaved black man could be seen walking to his home, which he owned, carrying a rifle, which he owned, with money of his own in his pockets—yes, I know it seems impossible but the impossible is one of the roots of New Orleans culture.

 

Under the Spanish there were different laws and customs. We had been offered freedom in exchange for joining the Spanish in fighting the English. Join the army and get emancipated—all you had to do was shoot white men… and avoid getting shot.

 

The Black Codes guaranteed Sundays were ours. All the food, handicrafts, services or whatever we could sell, we could keep all the proceeds. If you study the colonial administrative records you will notice that our economy was so rich that the city merchants petitioned the governor to be able to sell on Sundays (like the slaves did).

 

Prior to the Civil War the Louisiana Supreme Court ruled that one man had to pay back money he borrowed from a slave. Not to mention, a shocked Mrs. Latrobe, the wife of the architect who designed and built New Orleans waterworks—imagine “…how shocked I was to see three Mulatto children and their mother call upon me and say they were the children of Henry.” Henry was the dearly departed son of Mrs. Latrobe. He died of yellow fever and was buried in New Orleans in 1817, three years before his father who also died of yellow fever and was buried next to his son in St. Louis Cemetery. Much like many, many people today, Mrs. Latrobe had no idea about what was really going on in New Orleans.

 

You can read the papers all day and sit in front the TV all night and never get the news about a significant and shocking subculture in New Orleans. A subculture that not only is unknown to you but a subculture that really does not care to be known by most of you.

 

Our independently produced subculture is responsible for the roux that flavors New Orleans music, New Orleans cuisine, New Orleans speech idioms, New Orleans architecture, the way we walk down here and especially how we celebrate life even in the face of death. From the African retentions of VooDoo spiritual observances to the musical extensions from Congo Square, this subculture has made New Orleans world renown.

 

I don’t remember the black sufferers ever receiving a thank you or a blessing. Instead of recognizing our contributions, the black poor and those who identify with them have been demonized. When the waters came, those who were largely affected and eventually washed away were overwhelmingly black. Our saviors gave us one way tickets out of town. Four years later there have been no provisions to bring blacks “back here”—I say back here instead of back home because “back here” is no longer “back home.” Post Katrina New Orleans is not even a ghost of what our beloved city was.

 

What is gone is not just houses or pictures on the wall, not just the little neighborhood store we used to frequent, or the tavern where we hung out on warm nights; not just the small church in the middle of the block or even the flower bed alongside the house; not just the old landmarks or some of the schools we used to attend, not just the jumble of overcrowded habitations or the storied stacks of bricks we called the ‘jects (aka projects), housing schemes we knew by name and reputation. No, it is not just brick and wood that is missing from the landscape. What is gone, what we miss most of all is us.

 

We the people are not here. What is left is an amputated city ignoring its stumps. Moreover, even if it were possible, our city does not desire to re-grow or replace what was “disappeared.” Good riddance is what many of the new majority says.

 

“Good riddance” is sometimes proclaimed using the coded language of “a smaller footprint” (reductively, smaller footprint means fewer black butts). At other times, “good riddance” is spewed forth as the uncut racist cant of “lock all those savages up.”

 

* * *

 

Although poor blacks controlled none of the city’s major resources, we were blamed for everything that was wrong—from a failing school system to rising crime; from ineffective and corrupt political leadership to an “immoral” street culture of drugs, sagging pants and loud music; from a rise in sexually transmitted diseases to deteriorating neighborhoods. When responsible citizens wrote to the Times Picayune daily newspaper suggesting what ought be done do address these concerns, high on the list of panaceas was our incarceration, as if so many—indeed, far, far too many of us—were not already in prison.

 

How convenient to ignore the glaring statistic: the largest concentration of black women in New Orleans is located at Xavier University and the largest concentration of their age-compatible, male counterparts exists across the expressway in the city jail—dorms for the women, cells for the men. The truth is disorienting to most: what has been tried thus far, whether education or jail, has not worked.

 

The people who complain the most about crime in the city, or should I say the voices that we most often hear in the media complaining about crime are from the people who are the least affected.

 

However, worse than the name-calling is the fact that New Orleans is now a city that forgot to care. In the aftermath of the greatest flood trauma ever suffered by a major American city, New Orleans is devoid of public health in general and mental health care in particular.

 

In the entire Gulf South area that was directly affected by Katrina, only in New Orleans were 7,000 educators fired. The Federal Government guaranteed the salaries of teachers in all other areas and guaranteed the same for New Orleans teachers but the state of Louisiana made a decision to decimate the largest block of college educated blacks, the largest block of regular voters, the largest block of black home owners.

 

The denouement was that the entire middle class black strata was disenfranchised. Black professionals, the majority of whom lived in flooded areas in New Orleans East, whether government employees or independent professionals (doctors, lawyers, dentists, accountants and the like), black professionals no longer had a client base. Most professionals could not re-establish themselves in New Orleans. What was left of the black New Orleans social infrastructure was nothing nice.

 

* * *

 

How does anyone explain why in post-racial America economic inequality gaps are widening, not closing?

 

In a city that prior to Katrina had one of the highest rates of native residents, why are so many young adults leaving rather than staying?

 

Why is spending nearly twice as much per pupil to service half the pre-storm population called a success in education innovation, especially when the current status quo is economically unsustainable, not to mention that comparable pre-storm health care and retirement benefits are no longer offered to teachers?

 

I don’t even know how to identify what is happening to us without sounding like a cliché of class warfare, without sounding bitter about racial reconciliation or ungrateful for all the charitable assistance New Orleans has received.

 

I know that my voice is a minority voice. I know I don’t represent all blacks, nor most blacks, nor educated blacks, nor your black friend, nor Malia and Sasha, nor… I know it’s just plain “stupid” to talk like I’m talking…

 

I know. I know we blacks are not blameless. Indeed, we are often a co-conspirator in our own debasement. Too often we act out in ways for which there is no sensible justification. Yes, I know about corrupt politicians and a seeming endless line of street level drug dealers, about rampant gun violence and an always for pleasure, 24/7 party attitude.

 

But amidst all our acknowledged shortcomings, I ask one simple question: who else in this city has contributed so much for so long to this unique gumbo we call New Orleans culture?

 

Like the state of Texas finally admitting that “abstinence only” sex education has led to higher, not lower, rates of teen pregnancy, unless we materially address the realities of our social situation, we may find that the short-sighted solutions we have put in place will, in the long run, worsen rather than solve our problems.

 

* * *

 

Most days I am resolved to soldier on, to suck it up and keep on keeping on, but sometimes, sometimes I feel like Che Guevara facing a summary execution squad of counter-insurgency soldiers.

 

Sometimes after working all day in the public schools or after hearing Recovery School District administrators refusing to allow us to teach an Advanced Placement English Class because “we don’t have any students capable of that kind of work”; or sometimes after finding out that a teacher we worked with last year is no longer employed not because she was not a great teacher but rather because (as they told her without a note of shame or chagrin in their voices): you are being surplused (i.e. terminated) because we can get two, young, straight-out-of-college, Teach-For-America instructors for the same price we paid your old, experienced ass; sometimes when the city accidentally on purpose bulldozes a house that the same city issued a building permit to the couple that is struggling to rehabilitate that property and this happens while this insane city administration that, four years after the flood, has yet to come up with a coherent plan to address the 40,000 or so blighted properties that dominant the Ninth Ward (Upper Nine, Lower Nine and New Orleans East) landscape; sometimes, I just want to calmly recite Che’s command: go ahead, shoot!

 

Just kill us and get it over with.

 

* * *

 

But until then: a luta continua (the struggle continues)!

ESSAY: I DO NOT PROTEST, I RESIST

photo by Alex Lear

 

I Do Not Protest, I Resist

 

 

Like most writers, figuring out how to economically support myself is a major problem. I have worked as an editor, as an arts administrator, and as the co-owner of a public relations, marketing and advertising firm. I have freelanced on projects ranging from $10 record reviews to commissions from publishers. Economy necessity is a major influence on what I write.

 

I have written commercials whose messages I personally reject like a radio jingle for a Cajun meat-lovers pizza when I don't eat red meat. Of course, like many others, while I try to steer clear of  major contradictions, I have done my share of hack work.

 

Doing what one must in order to survive is one major way in which the status quo effectively shapes us. As a writer, money making options are surprisingly limited. We all know and face the wolf of survival. There is no news in that story.

 

But wolves run in packs, and survival is not the only predator. There is also our own desire to succeed—I remember reading about "the fickle bitch of success" and wondering why was success described as a "bitch." I have my own ideas, but that's a different discussion.

 

Success is a very complicated question. We can easily dismiss "selling out" our ideals for a dollar, but what we can't easily dismiss either in principle or in fact, is that we all want our work to reach the widest possible audience. On the contemporary literary scene, reaching a wide audience almost requires going through major publishers. Participation in the status quo makes strenuous demands of our art to conform to prevailing standards, one of which is that the only overtly political art worthy of the title art is "protest art".

 

Capitalism loves "protest art" because protest is the safety valve that dissipates opposition and can even be used to prove how liberal the system is. You know the line: "aren't you lucky to be living in a system where you have the right to protest?" Without denying the obvious and hard won political freedoms that exist in the USA, my position is that we must move from protest to resistance if we are to be effective in changing the status quo.

 

The real question is do we simply want "in" or do we want structural change? Most of us start off wanting in. It is natural to desire both acceptance by as well as success within the society into which one is born. But, in the immortal words of P-funk President George Clinton: "mind your wants because someone wants your mind." Those of us who by circumstance of birth are located on the outside of the status quo (whether based on ethnicity, gender or class), face an existential question which cuts to the heart: how will I define success and is acceptance by the status quo part of what I want in life?

 

While it is simple enough to answer in the abstract, in truth, i.e. the day to day living that we do, it's awfully lonely on the outside, psychologically taxing, and ultimately a very difficult position to maintain. Who wants to be marginalized as an artist and known to only a handful of people? Given the choice between having a book published by a mainstream publisher and not having one published by a mainstream publisher, most writers (regardless of identity) would choose to be published, especially when it seems that one is writing whatever it is one wants to write.

 

Without ever having to censor you formally—after a few years of rejection slips most writers will censor and change themselves—mainstream publishers shape contemporary literature by applying two criteria: 1. is it commercial, or 2. is it artistically important. Either will get you published at least once, although only the former will get you published twice, thrice and so forth.

 

Unless one is very, very clear about one's commitment to socially relevant writing, even the most revolutionary writer can become embittered after thirty or forty years of toiling in obscurity. As a forty-seven-year-old (this essay was written in 1994) African American writer, I know that if you do not publish with establishment publishers, be they commercial, academic or small independents, then you will have very little chance of achieving "success" as a writer.

 

I sat on an NEA panel considering audience develop applications. One grant listed Haki Madhubuti as one of the poets they wanted to present. I was the only person there who knew Madhubuti's work. I was expected to be conversant with the work of contemporary writers across the board. But how is it that a contemporary African American poet with over three million books in print who is also the head of Third World Press, one of this country's oldest Black publishing companies, was unknown to my colleagues? The answer is simple: Madhubuti is not published by the status quo. He started off self publishing, came of age in the 60s/70s Black Arts Movement and is one of the most widely read poets among African Americans but all of his books have been published by small, independent Black publishers.

 

Too often success is measured by acceptance within the status quo rather than by the quality of one's literary work. That is why we witness authors proclaimed as "major Black writers" when they have only published one or two books (albeit with major publishers) within a five year period. There is no surprise here. My assumption is that as long as the big house stands, "success" will continue to be measured by whether one gets to sleep in big house beds.

 

This brings me to the subject of protest art. The reason I do not believe in protest art is because I have no desire to bed down with the status quo nor do I have a desire to be legitimized by the status quo. Instead, my struggle is to change the status quo. For me protest art is not an option precisely because in reality protest art is simply a knock on the door of the big house.

 

There is a long tradition of African American protest art, especially in literature. As a genre, the slave narrative emerged as an integral part of the white led 19th century abolitionist movement. One major purpose of the slave narratives was to address Christian senses of charity and guilt—charity toward the less fortunate and guilt for the "sin" of supporting slavery.

 

But even at that time there was a major distinction to be made between abolitionist sentiments and charity work on the one hand, and, on the other hand, active participation in the armed struggle against slavery, which included participation in the illegal activity of the underground railroad and support of clandestine armed opposition. This meant fighting with the John Browns of that era or joining the throng of insurgents storming court rooms to "liberate" detained African Americans who had escaped from the south and were then ensnared in the web of the Northern criminal justice system which continued to recognize the "property rights" of Southern slave owners.

 

While the issues of today are no longer revolve around slavery, the distinction between protest and resistance, between charity and solidarity, remains the heart of the matter at hand. To protest is implicitly to accept the authority of the existing system and to appeal for a change of mind on the part of those in power and those who make up the body politic. To resist on the other hand is to fight against the system of authority while seeking to win over those who make up the body politic. "Winning over" is more than simply asking someone to change their mind, it is also convincing someone to change their way of living.

 

In the 50s and 60s a debate raged among Black intellectuals about "protest art". Ironically, one of the chief opponents of protest art was James Baldwin—"ironically" because over the years the bulk of Baldwin's essays, fiction and drama can be read as a "protest" against bigotry and inhumanity, as a plea to his fellow human beings to change their hearts, minds and lives.

 

When Baldwin started out he wanted to be "free" and to be accepted as the equal of any other human being. He did not want to be saddled with the "albatross" of racial (or sexual) themes as the defining factor of his work. Yet, as he lived, he changed and began to voluntarily take up these issues. I believe life changed him.

 

The reality is that we can not continue to live in America with the social deterioration, mean spiritedness, and crass materialism which is polluting our individual and collective lives. We are literally a nation of drug addicts (alcohol and tobacco chief among our drugs of choice, with over-the-counter pain killers and headache remedies running a close third). We are suffering horrendous rates of violence and disease. There is a widening economic gap at a time when many of our major urban centers teeter on the brink of implosion: aging physical infrastructures such as bridges, sewer systems, housing; corrupt political administration; and increasing ethnic conflict. Something has got to give.

 

My position is simple, we live in a period of transition. We can protest the current conditions and/or we can struggle to envision and create alternatives. We can plead for relief or we can work to inspire and incite our fellow citizens to resist. As artists, we have a choice to make. Indeed, there is always a choice to make.

 

Protest art always ends up being trendy precisely because the art necessarily struggles to be accepted by the very people the art should oppose. Ultimately, protest artists are, by definition, more interested in relating to the enemy than relating to the potential insurgents. This is why we have protest artists whose cutting edge work is rejected by neighborhood people.

 

Yes, neighborhood people have tastes which have been shaped by the consumer society. Yes, neighborhood people are parochial and not very deep intellectually. Yes, neighborhood people are unsophisticated when it comes to the arts. But the very purpose of resistance art is to confront and change every negative yes of submission into a powerful and positive no of resistance! Our job as committed artists is to raise consciousness by starting where our neighborhoods are and moving up from there.

 

Resistance art requires internalizing by an audience of the sufferers in order to be successful. The horrible truth is that every successful social struggle requires immense sacrifices, and the committed artist must also sacrifice—not simply suffer temporary poverty until one is discovered by the status quo, but sacrifice the potential wealth associated with a status quo career to work in solidarity with those who too often are born, live, struggle and die in anonymous poverty.

 

We think nothing of the millions of people in this society who live and die without ever achieving even one tenth of the material wealth that many of us take for granted. We think nothing of those who are literally maimed and deformed as a result of the military and economic war waged against peoples in far away lands in order to insure profit for American based billionaires. Somehow, while the vast majority of our fellow citizens are never recognized by name, we artists think it ignoble to live and die without being lauded in the New York Times.

 

But if we remember nothing else, we should remember this. Ultimately, the true "nobility of our humanity" will be judged not by the status quo but by the people of the future—the people who will look back on our age and wonder what in the world could we have had on our minds. Protest is not enough, we must resist.

 

###

 

—kalamu ya salaam

POEM: WE ARE ALL AMPHIBIANS

photo by Alex Lear

 

We are all amphibians

 

 

breathing beneath

water, initially encased

in a placenta

contained

within maternal

flesh until

we outgrew

the pond

and dove to birth

to walk upright

on earth

 

no matter our solidity

the moon maintains

its pull on us

and we all long

at various

levels of awareness

to float in the tranquility

of a human sea

 

land is cool

but after all

there is an undertow

we can never escape

 

it is our nature

we are all amphibians

 

—kalamu ya salaam

POEM: THE CALL OF THE WILD

 

THE CALL OF THE WILD

 

            Poetry is not an answer

            Poetry is a calling

                        a vision that does not vanish

                        just because nothing

                        concrete comes along, or

                        because the kingdom of heaven

                        is under some tyrant's foot

 

            Poetry is not a right

            Poetry is a demand

                        to be left alone

                        or joined together or whatever

                        we need to live

 

            Poetry is not an ideology

                        poets choose life

                        over ideas, love people

                        more than theories, and really would

                        prefer a kiss to a lecture

 

            Poetry

 

            Poetry is not a government

            Poetry is a revolution

                        guerrillas -- si!

                        politicians -- no!

 

            Poetry is always hungry

                        for all that is

                        forbidden

                        poetry never stops drinking

                        not even after the last drop, if we

                        run out of wine poets will

                        figure a way to ferment rain

 

            Poetry wears taboos

                        like perfume with a red shirt

                        and a feather in the cap,

                        sandals or bare feet, and

                        sleeps nude with the door unlocked

 

            Poetry cuts up propriety into campfire logs and sits

                        around proclaiming life's glories far into

                        each starry night, poetry burns prudence

                        like it was a stick of aromatic incense or

                        the even more fragrant odor of the heretic

                        aflame at the stake, eternally unwilling

                        to swear allegiance

                        to foul breathed censors

                        with torches in their hands

 

            Poetry smells like a fart

                        in every single court of law and smells

                        like fresh mountain air

                        in every dank jail cell

 

            Poetry is unreliable

            Poetry will always jump the fence

                        just when you think poets are behind you

                        they show up somewhere off the beaten path

                        absent without leave, beckoning for you

                        to take your boots off and listen to the birds

 

            Poetry is myopic and refuses to wear glasses

                        never sees no trespassing signs and always

                        prefers to be up touching close to everything

                        skin to skin, skin to sky, skin to light

                        poetry loves skin, loathes coverings

 

            Poetry is not mature

                        it will act like a child

                        to the point of social embarrassment

                        if you try to pin poetry down

                        it will throw a fit

                        yet it can sit quietly for hours

                        playing with a flower

 

            Poetry has no manners

                        it will undress in public everyday of the week

                        go shamelessly naked at high noon on holidays

                        and play with itself, smiling

 

            Poetry is not just sexual

                        not just monosexual

                        nor just homosexual

                        nor just heterosexual

                        nor bisexual

                        or asexual

                        poetry is erotic and is willing

                        any way you want to try it

 

            Poetry

 

            Poetry has no god

                        there is no church of poetry

                        no ministers and certainly no priests

                        no catechisms nor sacred texts

                        and no devils either

                        or sin, for that matter, original

                        synthetic, cloned or otherwise, no sin

 

            Poetry

 

                        In the beginning was the word

                        and from then until the end

                        let there always be

 

            Poetry!

 

—kalamu ya salaam