From the conclusion to my essay entitled “James Baldwin and the Question of Home” – also the final chapter of my book project tentatively entitled ‘So Unimaginable a Price’: Baldwin and the Black Atlantic.
A final few words.
I began the present reflections with a note on Balfour’s and Miller’s characterization of Baldwin’s non-fiction as a politics of recognition, oriented in part – if not a large part – toward a dialectical transformation of racial politics. In this frame, the question of home is a question of what is to come, a future not-yet (avenir, a-venir) and yet spoken in the present. In this frame, and with this politics of the future, we can register the messianic dimension of Baldwin’s remarks on love in texts like The Fire Next Time. It is not a god that can save this Baldwin. Continue reading “Baldwin, home, tradition”
Below is the conclusion to my essay “Vernaculars of Home,” in which I explore James Baldwin’s conception of language. In the essay, I argue that Baldwin’s defense of what he calls “black English” works as an epistemological and ontological account of African-American subjectivity. This account links black English to the sorrow songs, and so to long-standing accounts of how sound and musicality function as the foundation of the African-American intellectual tradition – which, in turn, links Baldwin to Douglass, Du Bois, Locke, and others. The full essay can be found HERE (in draft form, of course, with all those caveats in place). Photos in this post are not in the essay, but are included here just for decoration. Continue reading “Language, race, memory, home”
by Tommy J. Curry and John Drabinski
Jason Stanley and Vesla Weaver lay out some critically important ideas in their “Is the United States a ‘Racial Democracy’?” essay in The Stone at the New York Times website. The information is frightening, if not entirely surprising: the criminal justice system penalizes African-Americans in ways that reveals both institutional racism and mass political disenfranchisement of Black people. The numbers tell much of the story and ought to horrify all decent people. The numbers clearly have that effect on Stanley and Weaver and that shows in the earnestness of their prose and analysis.
At the same time, it’s worth asking some follow-up questions about how African-Americans appear in their essay, an essay dedicated not just to numbers and trends, but also to philosophical analysis. Continue reading “Race, racism, and thinking with philosophy”
While I am not the biggest advocate of Aimé Césaire’s work, I’ve always been taken in – in ways that would take more words than I write below to explain – by his comment at the beginning of Discourse on Colonialism that European culture is sick. That bit from Césaire came to mind when I came across this short piece by Simon Glendinning the other day, which discusses Jacques Derrida’s work on Europe, Eurocentrism, and deconstructive critique. Continue reading “Derrida, Eurocentrism, decolonization”
What does it mean to decolonize the colonizer? In a previous post, I asked the question – which has largely been suppressed in white European thought – of what would it mean to decolonize the colonizer. First, there is the question of why this hasn’t been asked of the colonizer, but only of the colonized. My sense is that this question has only been for the colonized because at every level whiteness works as invisibility, in that it is never seen as whiteness in discourse about knowing and being, and also because the colonized are always framed (for better or worse) in terms of violence, whereas white people (the colonizers) are somehow located outside the very frame their (our) imperialism produced.
Continue reading “Decolonizing the colonizer: three aspects”
In his 1964 essay “The White Problem,” dating from the period of the publication of The Fire Next Time, Baldwin sets out what he calls “two levels of experience.” These two levels operate as the dialectical tension within which whiteness as an American identity emerges. “In this country, for a dangerously long time,” Baldwin writes Continue reading “Baldwin, race, identity”
The function of the spirituals in the African-American intellectual tradition is well-known, especially in the work of W.E.B. Du Bois and Alain Locke – for both, the spirituals work as a foundation to the tradition. The spirituals are an enigma. They represent content as both lyric and sound; indeed, the distinction between those two forms of content is thin, at most. More likely there is no real distinction. Frederick Douglass notes the profundity of the sorrow songs in Narrative when Continue reading “Baldwin, language, spirituals”
In “Reading and Writing,” there is a short meditation on Joseph Conrad’s work, work with which he feels a surprising and almost elliptical affinity, and Naipaul there turns to autobiography in order to describe the relationship between reading and a sense of place. This is important because it inscribes the question of place – what it means to belong, and therefore to flourish outside conditions of inexorable alienation (colonialism’s cultural effect), but also what it means to be adrift in alienation – in language and storytelling. Continue reading “Writing, place, tradition”