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Having The Bravery To Live In Pairs

by Yemi 1 Comment

In the first paragraph of “Nappy Edges,” Shange writes, “if i asked: is this james brown of clifford jordan? you wd know. if i said: is this fletcher henderson’s band or the black byrds? you wd know. i say/ pick one: ayler or coltrane… most of you wd know. the tone. the lyric. rhythm & cadence of the musician is a personal thing to you. you listen & learn (2).”

This excerpt represents how we are all familiar with our individual preferences, likes, and dislikes. We’re in tune with our hopes, our rage, our passions, but to understand ourselves even deeper it’s necessary to pivot our eyes and attention to the similar or very different experiences of others. “Unite and mobilize (Collins, 274).”

In the same way listening to an uncommon artist can give you more insight to your favorite composer.  We would know the differences between them, but we could recognize that nothing stands alone. Everything can be viewed side by side, reflective of one another.

Another exam of this is the way God dictated that the animals should enter and abide in Noah’s ark in pairs of two. This was not only a divine instruction that aimed to elongate the existence of different species, it was a mandate that allowed animals who were similar to share the experience of the flood together. They could moo, bark, and cuckoo at each other about their fears, the lack of food, and how they were annoyed at Noah for landing on the top of a mountain.

For some reason, the Noah’s ark song I heard when I was a child, “The Animals Went In Two By Two” still resonates with me. The animals, who can be viewed as humans, go in together to face the storms that are around them.  The “HooRah, HooRah” of the song emphasizes the collective. A singular breath in, but a unanimous breath out.

The Collective Black Dance Was Alive (9/17/15)

by Yemi 0 Comments

 

In “Bocas: My Daughter’s Geography” Ntozake Shange addresses a question: what does it mean to have a shared history of colonization, but exist in different intersections of longitude and latitude (i have a daughter / mozambique, i have a son/ angola p. 21)?

Her work doesn’t hesitate to make different peoples a collective: “we fight the same old men… we have a daughter… we have a son… we embraced & made children of the new world.” In this way the persistence in which these individuals fought to make change for their children by feeding them the sun and encouraging their dreams constructs resistance as a global site. Resistance becomes “the same language” in Mozambique, Angola, Salvador, Johannesburg, La Habana, Guyana, Santiago, Brixton, Trinidad, San Juan, Cape town, and Palestine. Resistance is obvious in the words

 

“all the dark urchins

rounding out the globe/ primitively whispering

the earth is not flat old men.”

 

The situation Shange is narrating bases the resistance of colored peoples as an aftermath to the historical occurrences that stole away their location of origin. Furthermore, the end of this three-part poem, New World Core, elucidates the strong opposition of ethnic peoples to their colonization through the two new geographical sites they occupy: Luanda and Chicago.

 

In New World Core Shange writes

 

“or language is tactile

colored & wet

our tongues speak

these words

we dance

these words.”

 

The meaning of this excerpt is rooted in her piece “why i had to dance//”

Dance becomes the discriminate way memory utilizes movement to bring forth an understand of history. The flexibility of location, if it were described as a time and place, is expressed in phrase “a continuity of an aesthetic that is at the heart of blackness//”

Resistance is still a global site, but can instead be viewed through movement: “wherever the colored people were. There were dances i could do & claim as mine/ cause/ i was colored too (52).”

The collective “black dance was alive with the spirit of the caribbean and africa (55)” and subconsciously makes its way into the lives of those living outside of their origins.