by Alice Walker
They do not consider it their business, in any case, to say what kind of life the people they help must lead. How one lives is, after all, one of the rights left to the individual—when and if he has opportunity to choose. It is not the prerogative of the middle class to determine what is worthy of aspiration. There is also every possibility that the middle-class people of tomorrow will turn out ever so much better than those of today. I even know some middle-class people of today who are not all bad.
I think there are so few Negro hippies because middle-class Negroes, although well fed, are not careless. They are required by the treacherous world they live in to be clearly aware of whoever or whatever might be trying to do them in. They are middle class in money and position, but they cannot afford to be middle class in complacency. They distrust the hippie movement because they know that it can do nothing for Negroes as a group but “love” them, which is what all paternalists claim to do. And since the only way Negroes can survive (which they cannot do, unfortunately, on love alone) is with the support of the group, they are wisely wary and stay away.
A white writer tried recently to explain that the reason for the relatively few Negro hippies is that Negroes have built up a “super-cool” that cracks under LSD and makes them have a “bad trip.” What this writer doesn’t guess at is that Negroes are needing drugs less than ever these days for any kind of trip. While the hippies are “tripping,” Negroes are going after power, which is so much more important to their survival and their children’s survival than LSD and pot.
Everyone would be surprised if the Israelis ignored the Arabs and took up “tripping” and pot smoking. In this country we are the Israelis. Everybody who can do so would like to forget this, of course. But for us to forget it for a minute would be fatal. “We Shall Overcome” is just a song to most Americans, but we must do it. Or die.
What good was the Civil Rights Movement? If it had just given this country Dr. King, a leader of conscience, for once in our lifetime, it would have been enough. If it had just taken black eyes off white television stories, it would have been enough. If it had fed one starving child, it would have been enough.
If the Civil Rights Movement is “dead,” and if it gave us nothing else, it gave us each other forever. It gave some of us bread, some of us shelter, some of us knowledge and pride, all of us comfort. It gave us our children, our husbands, our brothers, our fathers, as men reborn and with a purpose for living. It broke the pattern of black servitude in this country. It shattered the phony “promise” of white soap operas that sucked away so many pitiful lives. It gave us history and men far greater than Presidents. It gave us heroes, selfless men of courage and strength, for our little boys and girls to follow. It gave us hope for tomorrow. It called us to life.
Because we live, it can never die.
1967
THE UNGLAMOROUS BUT WORTHWHILE DUTIES OF THE BLACK REVOLUTIONARY ARTIST, OR OF THE BLACK WRITER WHO SIMPLY WORKS AND WRITES
[This is a paper I presented to the Black Students’ Association of Sarah Lawrence College on February 12, 1970. I began with ‘Greetings from the great sovereign state of Mississippi,’ which brought laughter.]
WHEN I CAME to Sarah Lawrence in 1964, I was fleeing from Spelman College in Atlanta, a school that I considered opposed to change, to freedom, and to understanding that by the time most girls enter college they are already women and should be treated as women. At Sarah Lawrence I found all that I was looking for at the time—freedom to come and go, to read leisurely, to go my own way, dress my own way, and conduct my personal life as I saw fit. It was here that I wrote my first published short story and my first book, here that I learned to feel what I thought had some meaning, here that I felt no teacher or administrator breathing down my neck.
I thought I had found happiness and peace in my own time.
And for that time, perhaps, I had. It was not until after I had graduated and gone south to Mississippi that I began to realize that my lessons at Sarah Lawrence had left crucial areas empty, and had, in fact, contributed to a blind spot in my education that needed desperately to be cleared if I expected to be a whole woman, a full human being, a black woman full of self-awareness and pride. I realized, sometime after graduation, that when I had studied contemporary writers and the South at this college—taught by a warm, wonderful woman whom I much admired—the writings of Richard Wright had not been studied and that instead I had studied the South from Faulkner's point of view, from Feibleman’s, from Flannery O’Connor’s. It was only after trying to conduct the same kind of course myself—with black students—that I realized that such a course simply cannot be taught if Black Boy is not assigned and read, or if “The Ethics of Living Jim Crow” is absent from the reading list.
I realized further that when I had been yearning, while here, to do a paper on pan-Africanism in my modern world history class, my Harvard-trained teacher had made no mention of W. E. B. Du Bois (who attended Harvard too, in the nineteenth century), no doubt because he had never heard of him.
I also realized that I had wasted five of my hard-to-come-by dollars one semester when I bought a supposedly “comprehensive” anthology of English and American verse which had been edited by a Sarah Lawrence faculty member. A nice man, a handsome one even, who had not thought to include a single poem by a black poet. I believe this man, who was really very nice, did not know there were black poets, or, if he did, believed like Louis Simpson that “poetry that is identifiably Negro is not important.” I’ve yet to figure out exactly what that means, but it sounds ugly and has effectively kept black poets out of “comprehensive” anthologies, where the reader would have the opportunity to decide whether their poems are “important” or not.
I began to feel that subtly and without intent or malice, I had been miseducated. For where my duty as a black poet, writer, and teacher would take me, people would have little need of Keats and Byron or even Robert Frost, but much need of Hughes, Bontemps, Gwendolyn Brooks, and Margaret Walker.
So for the past four years I’ve been in still another college. This time simply a college of books—musty old books that went out of print years ago—and of old people, the oldest old black men and women I could find, and a college of the young; students and dropouts who articulate in various bold and shy ways that they believe themselves to be without a valuable history, without a respectable music, without writing or poetry that speaks to them.
My enrollment in this newest college will never end, and for that I am glad. And each day I look about to see what can and should be done to make it a bigger college, a more inclusive one, one more vital and long living. There are things our people should know, books they should read, poems they should know by heart. I think now of Black Reconstruction by Du Bois, of Cane by Jean Toomer, of Mules and Men by Zora Neale Hurston. Ten years ago, the one copy of Black Reconstruction that could be found in Atlanta was so badly battered and had been pasted back together so many times that a student could check it out of the library for only thirty minutes, and was then not allowed to take it outside the reading room. Cane by Jean Toomer and Mules and Men by Zora Neale Hurston I found tucked away behind locked doors in the library of Lincoln University. Knowing both books were out of print at the time, I Xeroxed them and stole somebody’s rights, but it was the least I could do if I wanted to read them over and over again, which I did.
Today it gives me pleasure to see a Black Students’ Association at Sarah Lawrence. That must mean there are many black students to pay dues. When I was here there were six of us and none of us was entirely black. Much has clearly changed, here as in the rest of the country. But when I look about and see what work still remains I can only be mildly, though sincerely, impressed.
Much lip service has been given the role of the revolutionary black writer but now the words must be turned into work. For, as someone has said, “Work is love made visible.” There are the old people, Toms, Janes, or just simply old people, who need us to put into words for them the coura
ge and dignity of their lives. There are the students who need guidance and direction. Real guidance and real direction, and support that doesn’t get out of town when the sun goes down.
I have not labeled myself yet. I would like to call myself revolutionary, for I am always changing, and growing, it is hoped for the good of more black people. I do call myself black when it seems necessary to call myself anything, especially since I believe one’s work rather than one’s appearance adequately labels one. I used to call myself a poet, but I’ve come to have doubts about that. The truest and most enduring impulse I have is simply to write. It seems necessary for me to forget all the titles, all the labels, and all the hours of talk and to concentrate on the mountain of work I find before me. My major advice to young black artists would be that they shut themselves up somewhere away from all debates about who they are and what color they are and just turn out paintings and poems and stories and novels. Of course the kind of artist we are required to be cannot do this. Our people are waiting. But there must be an awareness of what is Bull and what is Truth, what is practical and what is designed ultimately to paralyze our talents. For example, it is unfair to the people we expect to reach to give them a beautiful poem if they are unable to read it.
And so, what is the role of the black revolutionary artist? Sometimes it is the role of remedial reading teacher. I will never forget one of the girls in my black studies course last year at Jackson State. All year long she had been taught by one of the greatest black poets still living: Margaret Walker. I took over the class when Miss Walker was away for the quarter. We were reading “For My People” and this girl came to the section that reads:
Let a new earth rise. Let another world be born. Let a bloody peace be written in the sky. Let a second generation full of courage issue forth, let a people loving freedom come to growth, let a beauty full of healing and a strength of final clenching be the pulsing in our spirits and our blood. Let the martial songs be written, let the dirges disappear. Let a race of men now rise and take control!
“What do you think?” I asked the girl. (She had read the poem very well.) She shook her head. “What is the matter?” I asked. She said, “Oh, these older poets! They never write poems that tell us to fight!” Then I realized that she had read the poem, even read it passionately, and had not understood a word of what it was about. “What is a ‘martial song’ “? I asked. “What is a disappearing dirge?” The girl was completely thrown by the words.
I recall a young man (bearded, good-looking), a Muslim, he said, who absolutely refused to read Faulkner. “We in the revolution now,” he said, “We don’t have to read no more white folks.” “Read thine enemy,” I prodded, to no avail. And this same young man made no effort, either, to read Hughes or Ellison or McKay or Ernest Gaines, who is perhaps the most gifted young black writer working today. His problem was that the revolutionary rhetoric so popular today had convinced him of his own black perfection and of the imperfection of everybody and everything white, but it had not taught him how to read. The belief that he was already the complete man had stunted this young man’s growth. And when he graduates from college, as he will, he will teach your children and mine, and still not know how to read, nor will he be inclined to learn.
The real revolution is always concerned with the least glamorous stuff. With raising a reading level from second grade to third. With simplifying history and writing it down (or reciting it) for the old folks. With helping illiterates fill out food-stamp forms—for they must eat, revolution or not. The dull, frustrating work with our people is the work of the black revolutionary artist. It means, most of all, staying close enough to them to be there whenever they need you.
But the work of the black artist is also to create and to preserve what was created before him. It is knowing the words of James Weldon Johnson’s “Negro National Anthem” and even remembering the tune. It is being able to read “For My People” with tears in the eyes, comprehension in the soul. It is sending small tokens of affection to our old and ancient poets whom renown has ignored. One of the best acts of my entire life was to take a sack of oranges to Langston Hughes when he had the flu, about two weeks before he died.
We must cherish our old men. We must revere their wisdom, appreciate their insight, love the humanity of their words. They may not all have been heroes of the kind we think of today, but generally it takes but a single reading of their work to know that they were all men of sensitivity and soul.
Only a year or so ago did I read this poem, by Arna Bon-temps, “The Black Man Talks of Reaping”:
I have sown beside all waters in my day
I planted deep within my heart the fear
That wind or fowl would take the grain away
I planted safe against this stark, lean year
I scattered seed enough to plant the land
In rows from Canada to Mexico.
But for my reaping only what the hand
Can hold at once is all that I can show.
Yet what I sowed and what the orchard yields
My brother’s sons are gathering stalk and root,
Small wonder then my children glean in fields
They have not sown, and feed on bitter fruit.
It requires little imagination to see the author as a spiritual colossus, arms flung wide, as in a drawing by Charles White, to encompass all the “Adams and the Eves and their countless generations,” bearing the pain of the reaping but brooding on the reapers with great love
Where was this poem in all those poetry anthologies I read with eager heart and hushed breath? It was not there, along with all the others that were not there. But it must, and will, be always in my heart. And if, in some gray rushing day, all our black books are burned, it must be in my head and I must be able to drag it out and recite it, though it be bitter to the tongue and painful to the ears. For that is also the role of the black revolutionary artist. He must be a walking filing cabinet of poems and songs and stories, of people, of places, of deeds and misdeeds.
In my new college of the young I am often asked, “What is the place of hate in writing?” After all we have been through in this country it is foolish and in any case useless to say hate has no place. Obviously, it has. But we must exercise our noblest impulses with our hate, not to let it destroy us or destroy our truly precious heritage, which is not, by the way, a heritage of bigotry or intolerance. I’ve found, in my own writing, that a little hatred, keenly directed, is a useful thing. Once spread about, however, it becomes a web in which I would sit caught and paralyzed like the fly who stepped into the parlor. The artist must remember that some individual men, like Byron de la Beckwith or Sheriff Jim Clark, should be hated, and that some corporations like Dow and General Motors should be hated too. Also the Chase Manhattan Bank and the Governor of Mississippi. However, there are men who should be loved, or at least respected on their merits, and groups of men, like the American Friends, who should not be hated. The strength of the artist is his courage to look at every old thing with fresh eyes and his ability to re-create, as true to life as possible, that great middle ground of people between Medgar Evers’s murderer, Byron de la Beckwith, and the fine old gentleman John Brown.
I am impressed by people who claim they can see every person and event in strict terms of black and white, but generally their work is not, in my long-contemplated and earnestly considered opinion, either black or white, but a dull, uniform gray. It is boring because it is easy and requires only that the reader be a lazy reader and a prejudiced one. Each story or poem has a formula, usually two-thirds “hate whitey’s guts” and one-third “I am black, beautiful, strong, and almost always right.” Art is not flattery, necessarily, and the work of any artist must be more difficult than that. A man’s life can rarely be summed up in one word; even if that word is black or white. And it is the duty of the artist to present the man as he is. One should recall that Bigger Thomas was many great and curious things, but he was neither good nor beautiful. He was real,
and that is sufficient.
Sometimes, in my anger and frustration at the world we live in, I ask myself, What is real and what is not? And now it seems to me that what is real is what is happening. What is real is what did happen. What happened to me and happens to me is most real of all. I write then, out of that. I write about the old men that I knew (I love old men), and the great big beautiful women with arms like cushions (who would really rather look like Pat Nixon), and of the harried fathers and mothers and the timid, hopeful children. And today, in Mississippi, it seems I sometimes relive my Georgia childhood. I see the same faces, hear the same soft voices, take a nip, once in a while, of the same rich mellow corn, or wine. And when I write about the people there, in the strangest way it is as if I am not writing about them at all, but about myself. The artist then is the voice of the people, but she is also The People.
1971
THE ALMOST YEAR
WHAT CAN A WELL-INTENTIONED upper-middle-class white family do to calm the frustrations, cool the anger, assuage the rage of a black ghetto child who comes to live with them? “Commit suicide,” late-sixties militants might suggest. From a black point of view there are indeed few options. The author of The Almost Year, Florence Engel Randall, in a book that is remarkably free of cant, stereotypes, déjà vu, and white liberal guilt-ridden sermonizing, seeks to find a way in which black abused and poor and white privileged and rich can meet and exchange some warmth of themselves. For warmth, perhaps, is all that either side has to give.