Showing posts with label Harvard. Show all posts
Showing posts with label Harvard. Show all posts

Tuesday, June 19, 2018

Random Photos

It has been a long while since I've posted random photos. Here's a small sampling, from this past spring.

The Commons at the Atlantic Center for the Arts,
Stetson University MFA of the Americas 
Kameelah Janan Rasheed reading
at home field school day 2018,
MoMA PS1
The audience at the home field
school day reading 2018,
MoMA PS1 
home field school day 2018,
MoMA PS1 
home field school day 2018,
MoMA PS1
Poet Mai Der Vang, Rutgers-Newark
MFA Reading Series, February 2018
Marcus Samuelsson's B&P
Restaurant, Newark  
Portland, during my visit to Reed
College and Portland State University 
At Portland State
Near Portland State University
Spring in downtown Jersey City 
Irène Mathieu and Desiree Cooper at
the Jack Jones gathering, AWP
Fence-stallation, Jersey City 
Modeling, Warehouse Cafe,
Jersey City
Robert E. Lee's (yes, that one!) former bedroom,
where I participated in an interview with students
at Washington & Lee University; the aura
was almost unearthly, but the visit
was a wonderful one
The chapel housing Robert E. Lee's tomb,
Washington & Lee University (a site
of pilgrimage, as you can imagine, for
pro-Confederates); it was closed when I was there 
Washington state, Washington & Lee University
At South Station, Boston
On the street, Newark
Birds gathering, Penn Station, Newark 
Emerson Hall, Harvard Yard
Tercentary Theater, Harvard Yard 
Before the reading with Fanny Howe &
Eden McCutcheon Tirl, at Harvard 
Before the reading with Fanny Howe &
Eden McCutcheon Tirl, at the Woodberry
Poetry Room, Harvard University
(the great Jamaica Kincaid is in the far back, at right)
Fanny Howe, Vocarium Reading Series
at the Woodberry Poetry Room, Harvard 
Eden McCutcheon Tirl, Vocarium Reading
Series at the Woodberry Poetry Room, Harvard 
Fanny Howe (at right), with her grandson
Tree-cutting, Jersey City
Tribeca Film Festival, New York 
At the Tribeca Film Festival, New York
Heading towards the George Washington Bridge
At Arthur Jafa's show opening,
Gavin Brown's experience, Harlem
At Arthur Jafa's show opening,
Gavin Brown's experience, Harlem
Swizz Beatz, outside Arthur Jafa's
opening, Gavin Brown's experience, Harlem
Irises in bloom, Jersey City
Waiting for the PATH train, Newark
Changing the announcement chalk
board, Jersey City

Wednesday, March 07, 2018

Poem: Lucie Brock-Broido (RIP)

Lucie Brock-Broido
(Concord Poetry Center)
The award-winning poet Lucie Brock-Broido (1956-2018) passed away yesterday at the age of 61.

The Washington Post offers a brief obituary, with an overview of her work. The Poetry Foundation, which has links to a number of her poems, shares a deeper picture of her life and career.

Some years ago, when her collection The Master Letters, invoking her--and our--ancestral American poet Emily Dickinson, appeared in 1995, Brock-Broido, already praised for her distinctive voice, became one of the most highly regarded poets of her generation. She was, as many online testimonies underline, a beloved, rigorous teacher, and a crucial mentor for many.

In 2013, critic and poet Dan Chiasson thoughtfully discussed her collection Stay, Illusion, in The New Yorker; a good deal of his praise in that essay could stand for all of her work. is one of her poems, so many of which have unforgettable titles: "The Supernatural Is Only The Natural, Disclosed," from Ploughshares, Vol. 17, No. 2/3, Twentieth Anniversary Issue, Fall 1991, pp. 137-38.

May she rest and write in peace.



Thursday, February 22, 2018

New Alain Locke Biography + Richard T. Greener Honored at University of South Carolina

When most people think of the Harlem Renaissance, they probably summon the names of its major literary and visual atists--Langston Hughes, Zora Neale Hurston, Claude McKay, Aaron Douglas, etc.--and even may note figures who were linked to but critical of some of its aspects, like W. E. B. DuBois. They also may recall the cultural shift under which it unfolded, "The New Negro Movement." But they may not know the name of the man who popularized the term "The New Negro," in a famous essay and in, perhaps most lastingly, in the title of his 1925 famous anthology, and who provided the intellectual foundation, and cultivated the networks out of which the Harlem Renaissance developed.

That man was Alain Leroy Locke (1885-1954), a Philadelphia native who attended Harvard College (AB 1907), became the first African American Rhodes Scholar, studied at the University of Berlin, and subsequently returned to Harvard to receive his Ph.D. in philosophy in 1918. Black, gay, physically unimposing, an adherent of the Bahá'í faith, and a gifted and productive thinker and writer, Locke not only provided the intellectual framework for the New Negro Movement and the Harlem Renaissance, through his championing of Black art and culture, and the idea of the Diaspora and its links to Africa, but he taught at Howard University from 1918 to 1925, when he was temporarily dismissed for teaching a course on race relations, and then, after reinstatement in 1928, until 1953, training generations of students, including Toni Morrison.

Jeffrey C. Stewart, a professor in the Department of Black Studies at University of California-Santa Barbara has just published a new, thorough biography of Locke, a scholar, critic, and cultural worker, situating him with the intellectual, social, political, and cultural contexts in which he lived. Titled The New Negro: The Life of Alain Locke (Oxford University Press, 2018), Stewart's study draws upon previously unavailable primary source material and interviews with Locke's colleagues, friends and associates. Divided into three sections, the first focusing on Locke's youth and eduction, the second on Locke's involvement with the Harlem Renaissance and his advancement of ideas of Black beauty and aesthetics, and the third exploring the latter portion of Locke's rich and fascinating life, Stewart's exploration of Locke's life and mind looks like it also will provide a richer illumination of the intellectual foundations of and complex relationships among members of the Harlem Renaissance and its many cultural legacies.

I have ordered a copy of Stewart's biography, which has received starred reviews from Kirkus and Booklist and a laudatory review in The New York Times, and am looking forward to reading it. (If I can, I may post a review on here.) I especially enjoyed listening to Professor Stewart discuss it on Midday in New York; you can hear that podcast here. You can also read Eugene Holley's excellent overview of Stewart's book on Publishers Weekly's website. Stewart's previous work includes several edited volumes about Locke, as well as the biography Paul Robeson: Artist and Citizen and 1001 Things Everyone Should Know About African American History, a text that, like the Locke biography, strikes me as particularly appropriate for our current moment.

***

The unveiling of the Richard T. Greener
statue, University of South Carolina
(TheState.com © Tracy Glantz tglantz@thestate.com)

Nearly half a century before Alain Locke graduated from Harvard, the first African American to enroll and successful receive a Harvard College degree left his name on the university's rolls, and proceeded to a remarkable life that, like Locke's, is now almost completely forgotten. Richard T. Greener, whom I'd previously blogged about when a contractor discovered a trunk of his belongings in a run-down Chicago home, was that first graduate (A.B. 1870), and, as part of his extraordinary journey, received a law degree from the University of South Carolina in 1876, during that brief period of post-Civil War Reconstruction, which meant a brief interlude of integration. From 1873 to 1877, Greener served as a professor at South Carolina, becoming the first African American professor there, and, once Reconstruction ended and white retrenchment and segregation resumed their hold, he moved to Howard University, where he would serve as the dean of the law school, before eventually entering government service as an agent in Vladivostok, Russia.

Democratic Congressman James Clyburn, at the unveiling
(TheState.com © Tracy Glantz tglantz@thestate.com)
Yesterday, the University of South Carolina unveiled a 9-foot tall statue honoring Greener as one its pioneering figures. Speakers, including Democratic Congressman and Minority Whip James Clyburn, praised his numerous contributions during his brief stay at the university, which included serving as professor of philosophy, while also teaching the classics, mathematics, and constitutional history and serving as USC's first librarian. The statue, by Jon Hair, stands next to the Thomas Cooper Library, which he led. While teaching Greener simultaneously enrolled in South Carolina's law school, graduating with honors, and was admitted to South Carolina's bar in 1876 and the DC bar in 1877. An advocate for racial equality, journalist, and secondary school educator as well, Greener later moved to DC, beginning his career at Howard in 1879, where he taught until 1881.

Evelyn Bausman, a grand-daughter
of Richard T. Greener, poses with
a statue of Greener that was
unveiled at The University of South Carolina.
(TheState.com © Tracy Glantz tglantz@thestate.com)

He would go on to open his own law practice, and later, after serving as US Consul to Bombay, India, became the first black US diplomat to a predominantly white country and the first American to hold his Russian post. Throughout, Greener kept writing and advocating on behalf of African Americans; ironically, his daughter, Belle da Costa Greene, would pass as a white woman in New York, and gained the confidence of and great influence with banker J. P. Morgan, becoming his chief manuscript advisor and eventually the first director of the Morgan Library. At a time when US municipalities, public and private institutions, and corporations are rethinking monuments to problematic historical figures and eras, like the Confederacy, the USC unveiling offers and enshrines a powerful and necessary counternarrative.

Richard T. Greener
(photo courtesy of Harvard
University Library)

In 2001, while celebrating its centenary, USC commissioned and staged a play, The White Problem, by Jon Tuttle, about Greener's time on campus. Then in 2013, the centenary of Greener's arrival at South Carolina, the university honored him by reintroducing him to the campus, complete with a ceremony (see below) on his behalf. Among the events to celebrate him, there was an official presentation of his law diploma and law license, which USC purchased from the Chicago trove. As for his first alma mater, Harvard installed a portrait of Greener in   its Annenberg Hall, located in its famous Memorial Hall (opened the year of Greener's graduation). In addition, the Cambridge Historical Commission mounted a plaque commemorating him on College House, in Harvard Square, at 1430 Massachusetts Avenue. You can learn more about Greener's life in Katherine Reynolds Chaddock's biography Uncompromising Activist: Richard Greener, First Black Graduate of Harvard College (Johns Hopkins, 2017).

Saturday, September 16, 2017

Quote: Charmaine Nelson

FM: What is the most interesting, surprising thing you’ve come across in your archival research or reading?

CN: I found a fascinating person in the Quebec fugitive slave ads. Part of what I’m looking at is creolization, or how Africans became African American or African Brazilian and so on, and what that meant culturally. This one man—Joe—was particularly haunting. I found five different ads for him, and you can actually map Joe’s creolization across these ads.

In the first ad, Joe is described as a “negro lad”. His owner, a man named William Brown, owns the newspaper—he’s putting an ad for Joe in his own paper. The ad says Joe was African-born, which is significant because a minority of enslaved people are people born in Africa. Slave ships always stopped in South America or the Caribbean first. So, Joe survived two middle passages: one from Africa to somewhere in the American South, and then one to Halifax, Quebec City, or Montreal. William Brown also says Joe speaks English and French tolerably.

By the fifth ad, Joe is a man. He’s fluent in English and French, and he was working as a pressman—he was running the press! Joe must have known exactly what a runaway slave ad was. He had probably been made to formulate, print, and edit ads for his fellow enslaved people. The newspaper he was helping to print, the Quebec Gazette, was owned by the guy who owned him. He must have known Brown would come after him.

But, ads can’t tell you if a person was caught or not. So, how do you finish Joe’s narrative? You can go to other archives and personal letters. But, the real obscenity is that you go to the will or the state inventory of the person who owned the slave. The thing is—William Brown would have had to die before Joe in order for him to be in the will. If Brown dies, Joe is passed down or sold, which was likely because enslaved people had shorter life expectancies. So, my question is: How do you read fugitive slave ads against the grain? They sought to criminalize stealing yourself. How can I use the ads to re-humanize people who were dehumanized?


From the Harvard Crimson's "15 Professors of the Year, 2017: Charmaine Nelson." According to the Harvard Crimson, Professor Charmaine Nelson is "an art historian from McGill University [who] joined the faculty of Women, Gender, and Sexuality...[in 2016] as a visiting professor. Nelson’s work examines art and visual culture from across America, Canada, Europe and the Caribbean. Her research at Harvard concerns fugitive slave advertisements in Canada, challenging the myth that Canada was always a refuge for enslaved people in North America."

Friday, July 28, 2017

Happy 90th, John Ashbery + Roffman's New Ashbery Bio

John Ashbery receiving the National Medal for
the Arts from President Barack Obama, in 2012
Today is the 90th birthday of John Ashbery, one of the most influential American and English-language poets of late 20th and now 21st century literature. Ashbery's career has had its ups--in addition to having won nearly every major award in the United States, he is the only poet, I believe, to have received the National Book Award, National Book Critics Circle Award and Pulitzer Prize for a single collection, his 1975 masterpiece Self-Portrait in a Convex Mirror--and downs, which included critic John Simon famously using Ashbery's own words to trash the poet's second book, The Tennis Court Oath, as "garbage," an assessment that other peer poets like James Dickey agreed with, using different terms.

One might also surmise that from the vantage point of the late 1950s and early 1960s when he began publishing his collection, Ashbery would not have appeared to be the most likely candidate for major status. Among his near-exact contemporaries (born in the 1920s, and including several who were former classmates at Harvard) were quite a few white, mostly straight male poets who began publishing at the same time as him, and in some cases more swiftly achieved critical attention and received most of the major poetry and literary awards. Think Ammons, Blackburn, Bogardus, Creeley, Davison, Dickey, Dorn, Dugan, Gilbert, Ginsberg, Hall, Halpern, Hecht, Hoffman, Hollander, Kinnell, Koch, McClure, Meredith, Merrill, Merwin, Snyder, Whalen, Wilbur, and James Wright. In addition, two poets and close friends who were part of Ashbery's New York School poetic coterie were also poised to become significant figures in the American poetic firmament. (And I have not even mentioned the many white women poets, like Maxine Kumin, Denise Levertov, Ann Sexton, Mona Van Duyn, and Sylvia Plath, as well as poets of color, like African American poets Bob Kaufman, Ted Joans, Etheridge Knight and James Emanuel, of roughly the exact same generation, or who came of age shortly afterwards, like Amiri Baraka, who also made their mark.)

Yet Ashbery's persistence and distinctive aesthetics have paid off. The Tennis Court Oath, which provoked bafflement at its appearance, is from today's perspective is a visionary text that foresaw the emergence of Language poetry and other contemporary trends. Ashbery's prose poetic foray, Three Poems, while not the first text of its kind, also represented a pointer for texts that followed it. Moreover, as Susan M. Schultz's edited collection The Tribe of John: Ashbery and Contemporary Poetry noted, one can find his influence across a wide array of English-language poets and poetics, ranging from John Yau, who was his student, to Jorie Graham, to countless contemporary younger poets. The influence also extends beyond the US: as someone quipped to me years ago, how unfortunate to be the English poet John Ash, whose poetry not only shows Ashbery's strong imprint but also whose name itself sounds like a truncated derivation. Contemporary French poetry, as well as Hispanophone poetry, among others, also have taken lessons from Ashbery's approaches to lyric poetry, even as he has kept moving, shifting, and inventing.

To add a personal note, I first heard of John Ashbery when I was in college. In fact, I kept hearing his name--he was winning acclaim for A Wave (1984) by then, and had been on the Harvard Advocate, as I was--but for whatever reason, I did not read any of his poems. Perhaps the hype turned me off. Nor did I take a single class where we read his poetry. Allen Ginsberg's, yes. James Merrill's, yes. (I read these poets, and others like Gwendolyn Brooks and Robert Justice, in high school, and had read still others, like Robert Frost, Amiri Baraka, and Ishmael Reed, in childhood or on my own.) When I think of the various journals and magazines I was reading, I still happened to miss Ashbery's poetry. A few years later, however, I was working at MIT as an office drone, and regularly visited their humanities library, where every book seemed to stay on the shelves. It was then that I checked out Some Trees (1956), The Double Dream of Spring (1970), and my initial favorite, Rivers and Mountains (1966). It was like little bombs went off in my head; this was a poet I had been waiting to read all my life. As many who know me will attest, I have been a fan of Ashbery's ever since.

Ashbery has now lived long enough to sound utterly contemporary and a few years ago was even named the Poet Laureate of MTV (a fact I once heard another senior poet dismiss by suggesting that Ashbery was already part of the "establishment," and yet I thought as he said that I could count more than a few poets I knew who thought Ashbery was unintelligible, a sham, and really not worthy of all the acclaim or, to their mind, interest by younger poets). He also is recognized as a significant gay poet, and studies like my former undergraduate TA John Shoptaw's On the Outside Looking Out: On John Ashbery's Poetry (1995) have opened up readers' understanding of Ashbery's work, particularly how sexuality marks its poetics, in relation to the larger socioeconomic and political contexts in which Ashbery wrote it. At 90 he continues to write and publish, with his most recent book  and to draw new generations of readers.

***

Earlier this summer, I finished Karin Roffman's rewarding new biography of Ashbery's early life and budding career, The Songs We Know Best (Farrar Straus & Giroux, 2017). Roffman's account opens with the story of Ashbery's parents, Chester and Helen Lawrence Ashbery, who lived on a farm in Sodus, in western New York State, and his grandparents, Addie and Henry Lawrence, a physics professor at the University of Rochester, who profoundly encouraged him in his literary pursuits, and moves adroitly through his childhood, when he lost his younger brother, Richard, and later appeared on the national TV show Quiz Kids, showing that he was famous long before truly achieved lasting fame. From childhood on, Ashbery's intellect, his interest in literature, music and visual art, and his queerness, marked him out as different and proved an ongoing source of tension with his father, who favored the more outgoing, athletic Richard. Again and again, we see the portrait of the artist as a young child, his gifts and vision shaped by circumstances and the contexts in which he grew up, and how he adopted strategies of self-concealment that would later develop into what we think of as his adult style. One of Roffman's revelations, based on copious childhood diaries Ashbery kept and later shared with her, was his pre-adolescent fragmentation and abstraction of his queer desire, into poetic entries that read like later Ashbery, to prevent his mother from figuring out what he was describing.

Pursuing this thread, Roffman delves into Ashbery's difficult experiences at the elite, then all-boy's Deerfield School, where a wealthy, troubled classmate who was somewhat obsessed with him stole his poems and sent them to Poetry, where they were published under the classmate's name. When Ashbery later sent the same poems into Poetry, the editors mistook him as the plagiarist. At Deerfield, his distinctive poetic gifts began to flower, but it was at Harvard College, where he fell in with an artistic milieu and began several gay relationships, that he wrote a number of the poems that would fill his first collection, the Yale Younger Poets Series Prize-winning Some Trees (1956), which was selected, with some disaffection and after a convoluted process, by W. H. Auden. Roffman traces out Ashbery's literary influences and the various personal and immediate and broader cultural strands that led to these distinctive, still provocative poems, while also giving an account of how Ashbery negotiated being gay at a time when it was not just still extremely fraught but illegal. Through the Harvard Advocate--which Roffman reveals had a kibosh on gay, Black and Jewish students--he met Kenneth Koch, who remained a friend till the end of Koch's life and, at the very end of Ashbery's senior year, Frank O'Hara, who became his fast, and best friend until O'Hara's early death in 1966. Koch, Ashbery and O'Hara all nurtured each other's avant-garde interests, and O'Hara in particular offered another model for out queerness during the Cold War and the McCarthy era. Roffman ends her account with Ashbery's immersion in New York City's mid-century art world, which he navigated as a young writer bouncing from job to job and then as a graduate student at NYU and Columbia, before his departure for France on a Fulbright.

If I have any quarrels with Roffman's book it would lie in what I felt were his misreadings of the poems, hewing closely to his biography while overlooking what the words themselves say, though this is common in many a literary biography. Roffman's sense of pacing, her skill and judiciousness in weaving facts together, and her eye for telling details make this a valuable text for glimpsing a white, cis-queer, middle-class, male writer's formation in the pre-Stonewall Era. What also comes into focus is the politics of Ashbery's style; the New York School poets were criticized, in part because of flippant comments by O'Hara during the Vietnam War, for their lack of overt politics, but what this book suggests, alongside ones like Shoptaw's Ashbery study On the Outside Looking Out, was that Ashbery's and James Schuyler's--and more overtly, Frank O'Hara's poetry, could be viewed through other lenses as insistently political, especially in how it subverted the conventions of then contemporary American lyric poetry and in its recurrent pursuit of queer--in broad terms--themes and subject matter, as well as its incorporation of wit, camp, and irony. A poem like "The Instruction Manual," Roffman and Shoptaw lead us to see, is not just about reverie, fantasy, and the drudgery of office labor, but also a critique of idealized heteronormativity and an expression, in negative, of what could not be expressed so openly at that moment, same-sexual desire, love, and coupling. If you are a fan of the New York School poets or Ashbery, I recommend Roffman's biography.

Thursday, June 08, 2017

Quote: William Melvin Kelley

'


William Melvin Kelley (1937-2017: RIP), from "My Next to Last Hit by 'C. C. Johnson'," in Blacks at Harvard: A Documentary History of African-American Experience at Harvard and Radcliffe, edited by Werner Sollors, Caldwell Titcomb, and Thomas A. Underwood, with an introduction by Randall Kennedy, New York: New York University Press, 1993.

(I only learned recently, thanks to an email from Chris Stackhouse, that Kelley had passed away. One of the most inventive and productive--during the decade from 1960 through 1970, when his last book appeared--Black writers of his generation, and the author of four published novels and a collection of stories, he should be read much more regularly as part of the 20th century African American literary canon. You can read a 2012 interview with him here.)

Sunday, September 21, 2014

Alain Locke's Proper Burial + Poem

Alain Locke,
by Winold Reiss, c. 1921
In 1954, Alain Leroy Locke (b. 1885), one of the chief intellectual forebears and anchors of the Harlem Renaissance, an important theoretician of philosophical pragmatism, and the author who coined the term "New Negro," which was the title of his landmark, eponymous anthology and essay, announcing the arrival of a new artistic, social and cultural movement, died in New York City. For many decades Locke had been Professor and Chair of Philosophy at Howard University, from which he was temporarily dismissed for three years in the 1920s, before being reinstated, for teaching a course on race relations. It was at Howard that he taught Toni Morrison and many other major African American artists and other cultural and political figures.

A native of Philadelphia, Locke had graduated from Harvard College with highest honors and been elected to Phi Beta Kappa, and in 1907 became the first African American recipient of a Rhodes Scholarship, allowing him to study at University of Oxford's Hertford College, after which he studied at the University of Berlin, before returning to Harvard to receive his Ph.D. in philosophy in 1918. All of the important figures in the Harlem Renaissance knew and interacted with Locke; for some, like Langston Hughes, who would study at Howard in part through Locke's urging, he played a key role in cultivating their intellectual development. Like a number of his fellow Harlem Renaissance peers, Locke was also gay, though this was not widely known beyond his close associates and other Harlem Renaissance figures until after his death.

The container that held Locke's ashes
(Astrid Riecken/Washington Post)
Despite his stature, upon his death and after his cremation, his ashes were not interred anywhere, but passed into the custody of his estate executor, dear friend and fellow educator, Arthur Huff Fauset, half-brother of Harlem Renaissance author Jesse Redmon Fauset. After Fauset's death in 1983, his 91-year-old niece, Conchita Porter Morison, received the cremated remains and she contacted her friend, Sadie Mitchell, who also knew Locke and Arthur Fauset. Mitchell would serve as an "intermediary" with Locke's longtime employer to secure a place for the late philosopher's remains. When Howard coordinator of music history J. Weldon Norris traveled to Philadelphia in the mid-1990s, Mitchell passed on the ashes to him. From Norris the remains went to Howard's renowned archives, the Moorland Spingarn Research Center, where Locke's papers are stored, and then on to the W. Montague Cobb Research Laboratory, where they were repackaged in a simple urn and placed in a locked safe by then director Mark Mack.

Finally, as Frances Stead Sellers reported in a Washington Post article on September 12, Locke's ashes were buried in Capitol Hill Congressional Cemetery, in a September 13 ceremony funded by African-American Rhodes Scholars, of whom there are over six dozen now. This tribute and proper memorial, with an engraved granite headstone, arose during planning by the Association of American Rhodes Scholars, in conjunction with Howard, for a symposium to honor the centenary of Locke's Rhodes Scholarship. In the process of conceiving the symposium, the Association learned of the status and location of Locke's remains, and through the financial support of Black Rhodes Scholars, he is now properly laid to rest.

According to Stead Seller's article, his headstone appears as follows:
Alain Leroy Locke, it reads, 1885-1954: “Herald of the Harlem Renaissance, Exponent of Cultural Pluralism.” On the reverse side are four symbols: a nine-pointed Baha’i star representing the religion that emphasizes the spiritual unity of humankind; a Zimbabwe bird, the emblem of the African country formerly called Rhodesia, which the American Rhodes community adopted; a lambda, symbolizing gay and lesbian rights; and Phi Beta Sigma, the fraternity Locke joined at Howard.

Alain Locke, by Betsy
Graves Reyneau
Some years ago, I wrote a short poem for Locke that I've never published, but in his honor, I'm posting it here. He was, as the Washington Post article notes, and as Toni Morrison described in her public conversation with Ishmael Reed at Margaret and Quincy Troupe's Harlem Arts Salon last year, utterly "fastidious,"  so I hope the poem possesses some of the spirit of his rigor too. He was an extraordinary figure, one of so many of his time and era, who have made so much that followed him possible, in this country and beyond. I thus share with you "Alain Locke at Stoughton Hall" (Stoughton is one of the freshman dorms at Harvard, Sever is the home of Harvard's philosophy department, William Henry Lewis was one the college's first and black football stars, William Monroe Trotter one of its famous black activist alumni. Du Bois needs no introduction).

ALAIN LOCKE IN STOUGHTON HALL
 
Between their theses he writes his own.
 
Between "the general theory of value"
 
and "beauty consisting in ideal forms"
 
he pens fresh hypotheses. Back, past
 
Pliny and Mary Locke to the first ones,
 
speechless and staggering sick with sea
 
and living memories of sour-sour, gold-
 
weights, delta deities ghosting

into mastlines. Dread of these forlorn

shores. Dread of salty tongues' renaming
 
them, their own names buried under winter-

ed paving stones. In the spirits' graveless

inquietude, the cries of two centuries'

mute nights, he has grasped his nation's
 
true history: resistance and the cold-
 
hearted ability to make oneself
 
anew remain his true inheritance.
 
***
           
His journey from colored Philadelphia
 
to the Square: the hero's solitary
 
trajectory.  Within the dreamsongs
 
guiding him out of yesterday's

sorrows furl maps of righteousness
 
and Quaker industry. Here he treads
 
as he did through the schoolyards
 
and alleyways of fists, brick valleys
 
of indifference. Tiny warrior,
 
he holds little fear of being the queer
 
exception defying local customs,
 
minister of his own natural law.
 
As for fools and impolitic white
 
people, he suffers them coolly as any
 
politico, performing the acrobatics
 
by which he balances his days
 
with "master minds" in Sever, nights
 
at the library, the Boylston laboratories.
 
Someday some will claim they knew
 
him. Some days he thinks they'll recall him
 
more swiftly than the footballer Lewis,
 
the agile scholar and gem-eyed DuBois,
 
the Boston-born rebel Trotter.
 
***


You are the emblem of Negro genius.
 
You are the affirmation of the plural cause.
 
You are the angel gliding between histories
 
you must use and ones that silence you,
 
man, African, American, Harvardian, human.

Amid this desert of touch, threadbare

society of friends who can never

truly comprehend or love you,

amid the arid propositions of Kant,
 
Plato and Aristotle, Hegel and Santayana,
 
which once might have been your sextants,
 
you chart your passage into the bay
 
of your people’s stories, voyage

of a mind and vision honed.

Sunday now, and distant bells summon

hungry souls. Freedom is sailing
 
by the compass of possibility, fearless,
 
even if with no ship or sea at all.
 
You will stay and write until
 
your heart runs out.  You will take this
 
dark knowledge and spread it.


Copyright © John Keene, 2014. All rights reserved.