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Philosophical Underpinnings–from movement to breath?

Ntozake and Savannah Shange (PBS screenshot)

i can’t count the number of times i have viscerally wanted to attack deform n maim the language that i waz taught to hate myself in/ the language that perpetuates the notions that cause pain to every black child as he/she learns to speak of the world  & the “self”  (LLS 19).

in everything I have ever written & everything I hope to write/ i have made use of what Frantz Fanon called “combat breath” (LLS 19).

 In the interstices of language lie powerful secrets of the culture.
Adrienne RichOf Woman Born 

. . . a woman who can believe in herself, who is a fighter, and who continues to struggle to create a livable space around her, is demonstrating to her daughter that these possibilities exist

Adrienne RichOf Woman Born (247)

I wanted to tell you a bit about why we are reading Fanon and Rich today. (The readings are now linked to the appropriate week on the syllabus–and we will have presentations from Elizabeth and Anna Bella!)  Shange reads so widely that we could spend an entire semester reading her identified influences from Ngugi wa T’iongo and Edouard Glissant to  Judy Grahn and Jessica Hagedorn.  Fanon’s influence as you will see below, is pretty obvious in Shange’s thoughts about breath and

poet as orator/performer/activist; poetry as translation

Bocas: A Daughter’s Geography

mozambique
angola
salvador & johannesburg
the atlantic side of nicaragua costa rica
cuba puerto rico
charleston & savannah/ haiti
panama canal/ the yucatan
manila
la habana
guyana
santiago & brixton
near managua/
pétionville
abidjan
chicago
trinidad
san juan
capetown & palestine
luanda
chicago

These are all the places Shange connects alludes to in “Bocas” in A Daughter’s Geography. She names them as her numerous children related though they “cannot speak/the same language.” (Shange). She connects all the children of Africa and the African diaspora through experience not just through heritage. There is the simple explanation for these relationships; the one often invoked by artists and academics alike: that each ethnicity is just a stop on the trade route. Mothers, fathers, daughters, and sons became Basian, Jamaican, American, and Cuban through trade and bartering. They developed new cultures and claimed happenstance for their own.

“but a long time ago/ we boarded ships/ locked in
depths of seas our spirits/ kisst the earth
on the atlantic side of nicaragua costa rica
our lips traced the edges of cuba puerto rico
charleston & savannah/ in haiti
we embraced &
made children of the new world” (Shange)

Shange goes farther than this connection. She unites these ethnicities and nationalities through their experiences of oppression and subjugation at the hands of similar if not the same groups of oppressors.

“but we fight the same old men/ in the new world… the same men who thought the earth waz flat
go on over the edge/ go on over the edge old men”

She credits the experience of being marginalized and overcoming that marginalization as a uniting force of these colored people. The rhythms that emerged, the patios that formed, the food, the names, all point to a common experience. It is no surprise then that she had to make language move. When it moves, no matter what language it is, poems can capture, unite, and uplift her children. It doesn’t matter that one speaks Spanish, the other Portuguese; they use the movement in the poem, the space between the words, the history behind their creation to unite themselves as family.

I added some of my favorite spoken word poets from all over the diaspora.

http://operationelevation.tumblr.com/post/128567513644/bnv15

Re-learning language

 

 

Sydney is sick!  So I’ve quickly cobbled together an exercise of sorts.

I think we should stretch and move as we feel, um, moved while listening to  Wille Colon/Hector Lavoe, “Todo Tiene Su Final“. Then recite together the following passages from lost in language and sound:

Without examining our relationship to the English language, we cannot honestly “hear” the other speak, we cannot become intimate with what we do not respect. What we deem as “foreign” we cannot take to our hearts” 130

As beginning dancers we have no ego problems learning merely to walk again hopefully we will humble ourselves to learn to simply talk again. 135

Freedom is not a commodity, nor am i, nor any of my people.  26

Speaking of Combat Breath, if you have time, take a look at Alexis Gumbs’ “That Transformative Dark Space,” an inquiry into breath, freedom and occupation that responds to Shange in the context of concerns about police occupation. Hopefully in the future we can use some of Alexis Gumbs “Black Feminist Breathing” meditations.

 

Philosophical Underpinnings

by Kim Hall 0 Comments

i can’t count the number of times i have viscerally wanted to attack deform n maim the language that i waz taught to hate myself in/ the language that perpetuates the notions that cause pain to every black child as he/she learns to speak of the world  & the “self”  (LLS 19).

in everything I have ever written & everything I hope to write/ i have made use of what Frantz Fanon called “combat breath” (LLS 19).

Ladies, we have a blog!!!!! If you have problems publishing your post, you can submit it as a document in this Dropbox folder.

I wanted to tell you a bit about why we are reading Ngugi and Fanon today. As you can tell from “my pen is a machete,”  Shange’s use of the term “combat breath,” very explicitly refers to the appendix of the chapter “Algeria Unveiled” in Frantz Fanon’s A Dying Colonialism,* which has become central –and hotly–debated in discussions of colonial rule, traditionalism in colonized societies and the role of women in revolution. Obviously I’d like us to spend some time specifically talking about that concept, but also to talk about the essay as a whole.

Shange told me that reading Ngugi wa Thiong’o was very important to understanding her work. Although personally I am more familiar with The Barrel of a Pen (1967) [which perhaps Shange flags in her title, “my pen is a machete”?] and A Grain of Wheat (1983), I chose Decolonising the Mind because it’s the culmination of Ngugi’s thinking on imperialism, language, anti-colonial struggle, the role of art and culture in political struggle as well as on the future of Africa. Ngugi himself says, “This book, Decolonising the Mind  is my farewell to English as a vehicle for any of my writings. From now on it is Gikuyu and Kiswahili all the way” (xiv). At the end of his introduction and throughout the book, Ngugi references Frantz Fanon’s Wretched of the Earth, particularly the chapter “On National Culture,”  thus, I included the latter so that you could have some sense of a Pan-African conversation about Negritude and-imperialism.

“Over the years I have come to realise more and more that work, any work, even literary creative work, is not the result of any individual genius, but the result of a collective effort.” (Decolonising x)

“This book is part of a continuing debate all over the continent about the destiny of Africa” (Decolonising 1)

But the biggest weapon wielded and actually daily unleashed by imperialism against the collective defiance is the cultural bomb. The effect of the cultural bomb is to annihilate a people’s belief in their names, in their languages, in their heritage of struggle, in their unity, in their capacities and ultimately in themselves.” (Decolonizing 3)

 

Plan for class:

  • Announcements (5 mins)
  • Discussion of blog/twitter 10 minutes)
  • Nadia Presentation & discussion
  • Break
  • Sophia Presentation