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overwhelmingly beautiful you

Fanon, “Algeria Unveiled”–Post by Michelle Loo

“A strand of hair, a bit of forehead, a segment of an ‘overwhelmingly beautiful’ face glimpsed in a streetcar or on a train, may suffice to keep alive and strengthen the European’s persistence in his irrational conviction that the Algerian woman is the queen of all women” (43).

A strand of hair

a [bit] of forehead

a segment of an overwhelmingly beautiful face

overwhelmingly beautiful

glimpsed in a streetcar or on a train,

yeh you

may suffice to keep alive / strengthen / reinforce the European’s persistence / irrational conviction that the Algerian woman

the overwhelmingly beautiful you

is

the

queen of all women.

 

Breaking the quote into several lines emphasize the pace and flow of the train of thoughts. It begins with short observations, “A strand of hair,” “a [bit] of forehead,” a segment of an overwhelmingly beautiful face,” but then the pattern changes to no longer listing an observation but describing what about the observation, “glimpsed in a streetcar or on a train,” alerting the reader that the poem is ready to go somewhere. “yeh you” is the final scream at the reader to pay attention because the following lines are going to be quick and insightful. The next line explains the significance and violence behind the observations listed in the beginning of the poem. It does so in the longest line of the poem with slashes instead of line breaks to separate fragments in order to convey the overwhelmingness of this unraveling of thoughts. I added extra adjectives to this line because the explanation in this line is so important and I wanted the message to be clear, that the colonizer is persistent and aggressive. This is especially important since the tone in the following lines is no longer direct and straightforward.

I feel that including “the overwhelmingly beautiful you” at the end of the poem turns the poem’s observation [European’s persistence to save the Algerian women] into an action. It demonstrates the tactics they use to approach Algerian women, which is direct and flattering. The colonist is saying “the overwhelmingly beautiful you / is / the / queen of all women,” who wouldn’t want to join a movement that declares this conviction? It seems that Shange uses the rhetorical “you” in her pieces to do just this. It is a powerful tool to “show and not just tell” her point. By including “yeh you” towards the middle of the poem catches the reader off guard, insinuating that, “while you might not realize it right away, but I am talking about you, this is about you”, referring to the descriptors the poem begins with and what the poem is about.

one kind of god “whose wounds are not the end of anything”

Throughout the poem “We Need a God Who Bleeds Now”, Shange is describing two kinds of gods; one kind of god who bleeds “some small male vengeance” while the other kind of god bleeds birth and life, “whose wounds are not the end of anything”. She argues for the latter kinds of gods. It is interesting that she uses traditionally violent and negative rhetoric to describe both kinds of gods. By traditionally violent and negative, I mean words that are usually used in violent and negative contexts. In describing the kind of gods we do not need, she uses the words “vengeance,” “pitiful,” and “humility”. In one interpretation, she seems to be describing death, murder, war, and politics. I would like to explore her choice to use the same violent and negative rhetoric in describing the kinds of gods we do need. She uses the words “tearing,” “breaks,” “bleeding,” “heaving,” and “mourning” to describe in one interpretation would be the kinds of gods or people that give birth to life. Shange seems to be drawing a parallel between the kinds of people in the world who are killing and those who are giving birth through the similar emotions those actions evoke. Both actions involve bleeding, a certain amount of violence, force, and overall intense and strong emotions. Therefore perhaps Shange is also making a claim about the range of emotions that we feel as people. She is not putting a value system among the different emotions, rather she is putting a value system for the reasons we feel those emotions. It is almost as if we are reusing / refocusing / rebirthing these words and emotions for a different life.

 

The way Shange juxtaposes blood and emotions in the different contexts reminds me a poem in Nayyirah Waheed’s book of poetry, Salt.

why can we never

talk

about the blood.

the blood of our ancestors.

the blood of our history.

the blood between our legs.

 

— blood

 

It seems that Nayyirah Waheed is doing the same juxtaposition with the word “blood”. Asking to talk about the “blood of our ancestors,” and “history” suggest violence, death, and negativity. But “the blood between our legs,” is harmless and even fruitful.