It is five days since the inauguration of a Black man to the United States presidency and I can feel the tremors of a new era as they ripple across air and land and my own body. I am in Oakland, California, but my eyes and heart are resting uneasily on an article written for the daily Tribune, in Nassau, Bahamas, almost two weeks ago. I’ve read it several times, even written a letter in response, but the thought that comes to me now is that ideas are perhaps the single greatest threat to the future of the Bahamas. Not people. Not guns. Not fists. Ideas. The presence of some ideas; the absence of others. By the same token, ideas are also our greatest hope. And ideas, of course, belong to all of us.
The following is my response, then, to John Marquis’ column “Insight”, published in the Tribune on January 12, 2009:
Dear Editor,
Just because a man studies the history of a people, this does not mean he is able (or willing) to interpret it in a way that does justice to the people he has studied. John Marquis has made this clear in his gross attack on Haitian people in his weekly column “Insight” (sic) that appeared last week in the Tribune. In fact, if indeed Marquis is a scholar of Haitian history, as he claims he is, what is most apparent is that his own privilege, as a white English man, has prevented him from seeing this complex history clearly; he sees instead through the thick and warped lens of the imperialist, making judgments rooted in white imperialist values that do not fundamentally care for the people he has ‘studied’.
Marquis writes that it is “mass illegal immigration” by Haitians to Bahamian shores that poses the “single greatest threat” to the future of the Bahamas. He defends his position by promoting two basic ideas: the supposed inherent differences between Bahamians and Haitians and the claim that Haitians are intrinsically a violent people: “(Haiti’s) people are from a different tribal background than most Bahamians and they are notoriously volatile in settling their political and domestic differences.” Marquis goes on to compare Haitians to “pit bulls” and Bahamians to “potcakes” and hopes that this metaphor will show the reader the potentially devastating effects of becoming “a creolized extension of that unruly nation to the south.”
Marquis further laments the creolization of the once “greatest country on Earth” (England) whose transformation (post colonization of the Caribbean, India, Africa, the Middle East?) has turned the suburbs of many major towns and cities into immigrant ghettoes.” It must be this tragedy (I wonder what Africans thought of their own great nations prior to the invasion of the English, Dutch, French and Portuguese who cut and carved these nations into colonialist ghettoes and mass graves?) that forced Marquis to get on a plane (or boat?) and travel far from home to this small place, only to be confronted again by the ills of postcolonial unrest – Haitian women and men seeking a dry, safe place to make a way for themselves and their families. When will it all end?
In Marquis’ world view, one which sees Haitians and Bahamians as dogs, and racial and ethnic monotony as superior and preferable to ‘creolization’, the solution to the “Haitian problem” is understandably black and white: Haitians are “aliens” who must not be allowed in. At least, this is what this reader infers from Marquis’ final assessment: “To counter the dangers, Bahamians need to display the will to force firm action.”
Regardless of his final assessment, Marquis’ primary objective (he spends 99% of his column doing this) is to cultivate fear of Haitians and Haitian Bahamians to manipulate non-Haitian Bahamians to use their “will”… to do what? To send Haitian Bahamians back to Haiti? To create and enforce stricter anti-immigration policies? To fear and hate our Caribbean sisters and brothers, so many of whom have been living in this country for generations now and are an integral part of the complex fabric of Bahamian community and culture? To stir non-Haitian Bahamians to violence against Haitian Bahamians? Doesn’t this sound disturbingly familiar?
I am not a scholar of Haitian history. But I understand enough about the Caribbean’s colonial past, racism, the brutality of poverty in the wake of colonial oppression, and the struggle to survive in an adopted country that refuses to grant statehood to children born on its shores, to know that life for Haitians in this country is its own kind of hell. Haitians leave their country to escape to places like the Bahamas because they want to survive. (My own grandparents left their homelands for a similar purpose after World War II.) They are not “invaders”. If they are angry, it is because we have treated them with the kind of fundamental disrespect that has been so crassly articulated by John Marquis. If they are angry, it is because we continue to ignore the history of Haiti, and act like we are not their sisters and brothers. If they are angry, it is because they understand more than we do that regardless of national borders, the struggle to survive as Caribbean people (with all our tribal and ethnic backgrounds) belongs to all of us.
In Marquis’ world (and his own words) it does not take much imagination to predict what colonizers have always feared: oppressed people will surely rise up. It takes a little more imagination, however, to see that oppression and division will always create more of the same. It takes more imagination still, coupled with radical love for one another, to see that Haiti’s problems are our problems, not simply because there are generations of Haitian Bahamians living alongside Chinese and Greek and Indian and English and African Bahamians, but because our survival as human beings depends on each other’s survival; we are still none of us free until we are all free.
Marquis’ words –his ideas- are dangerous, and, for any human being wanting peace and a compassionate country in which to live, his words should not be taken lightly and they should not be accepted glibly as ‘insight’; they should be questioned and held up to the light of our best imaginations, all the better to shape a society in which all our best interests are recognized and cared for. Haitian Bahamians are Bahamians. Haitians are our Caribbean family. Bahamian immigration policies must be firmly rooted in a plan to assist in bringing justice to the lives of Haitian people and should be part of an overall plan to make life better for all Bahamians, not regardless of, but in celebration of our respective differences.
And, if indeed we are in the early moments of a new era, I suggest it is time we let go of the use of the word ‘alien’. No human being is alien. It is a word that prevents us from seeing the ways in which we are connected to each other as human beings, and prevents us from seeing the possibilities of how we can make a way together, instead of engendering new kinds of apartheid, in the name of nationhood.
Sincerely,
Helen Klonaris
January 25th, 2009
Oakland, California
Sunday, January 25, 2009
Saturday, November 8, 2008
On The Significance of Barack Obama As President
On November 4th I sat at my kitchen table in my Oakland apartment watching CNN.Com. In fact for days and weeks before November 4th I had become accustomed to waking and before brushing my teeth or putting the kettle on, turning on my computer to see what had transpired in the presidential campaigns the day before. The US elections had become that important to me; I was rooting for Obama.
As I boiled water for tea, I watched and listened as Obama campaigned in Virginia the day before, making the same speech he had made in the other two states he would visit that day. Speaking of his campaign and the need to maintain respect for differences, he said “we try to make sure we are always reminding our supporters that we are all in this together. We are Black, White, Hispanic, Asian, Native American, democrat and republican, young and old, gay and straight, disabled and not disabled, and all of us have something to contribute…” In the crowds behind him, I saw brown and beige and pink skinned people, children and elders, women and men, most standing, some in wheelchairs, and I believed enough to be moved.
That Tuesday reminded me of another day, back in 2004, a year before I left my yellow and green stucco house in Shirlea, Nassau, Bahamas for the neighborhoods of the Bay Area, California. I had been watching the US Democratic Convention on television and a senator from Illinois happened to be speaking. I was sitting down but by the end of his speech I was standing because I could hardly contain the excitement I felt for this man I had never before laid eyes on. His words had a feeling about them, an energy that I had not witnessed in my 35 years, except in snatches of speeches by Martin Luther King Jr. and Malcolm X, both African American visionaries and leaders who had been assassinated by the time I was born. When I heard Barack Obama speak that night I knew he was the one. I told my friends, this is the man who should be president, and when he runs, I am going to the US to vote.
I am a Greek Bahamian who was born in Coral Gables, Florida, so my promise was not an idle one. And on November 4th, 2008, with a long yellow envelope enclosing my absentee ballot in one hand, I left my apartment building at midday and walked the short way to the Lakeside Temple of Practical Christianity where our neighborhood polling station was open and ready to take our votes. As I stepped into the church hall, the full import of what I was about to do assailed me, and I began to weep. In that moment thoughts rushed in all at once: names and faces of the visionaries who had shaped my own most deeply held convictions, about justice and possibilities for change – Rev. King, Malcolm X, Mandela, and the writers whose teachings are my touch stones – Audre Lorde, bell hooks, Alice Walker, James Baldwin; Obama’s message of hope and unity a branch sprouted off that tenacious tree, ancestral roots many and deep. And too, I felt and saw the faces of friends and family, of Bahamians of African descent who have their own histories of liberation struggles, and how I am integrally connected to them, how their history has helped me to understand mine, how their lives today ask questions of me, and answer the questions I cannot answer alone; and of course I felt the hearts and saw the faces of friends here in the United States, many of them Africans in the Diaspora, from the Caribbean or Africa, and some from Boston and Brooklyn, and Bridgeport, Connecticut, and LA and Oakland and their stories were now part of my story and all this history felt deep and wet inside me so that for a split second I had to turn away from the hall, the quiet in there, the voters with their backs to me, to let the tide swell up and of its own accord fall gently away.
I showed the official my envelope. She showed me the black box and the narrow slit to push the envelope through. And on that day I voted for the first African American president of the United States of America. I was grateful to be alive then, and a witness and participant in an exquisite moment in history. I have never believed in the vote as much as I did in that moment. Nor understood how connected we are to all the moments that have brought us collectively to this one.
Later that day, as evening came and votes were being counted on the East Coast, it soon became clear that Barack Obama was going to win. And by 8:30pm that night, only half an hour after West Coast polling stations had closed, CNN had announced their projection that Obama had indeed won and could now be called President Elect Obama. And as the news spread so did voices across Oakland just outside my apartment windows. Horns were blowing, people on the streets were screaming, answering shouts echoed in hallways and in adjacent buildings. Strangers embraced as hoards left bars and community theaters and walked out into the night, wet-eyed and elated.
I have heard friends say that this moment matches in emotional intensity September 11th, but significantly rather than distrust in its aftermath, it has brought more openness. Strangers look at each other and smile tentatively, knowingly, and between them is a sense of the possibility of transformation. The possibility of transformation nationally in which they have already played a part, and if Obama’s election was the result, who knows what could happen next? The old story, with its inevitable limitations and foreseeable conclusions, just got told a different way. And for now the question most people I know seem to be asking is, should we remain hopeful, or cautious, or both?
African American scholar Cornell West, while applauding Obama on his election, cautions that while symbolism is important, Obama the man, the leader, must be held accountable particularly to African Americans and to the poor, and it is how much he is willing to risk on behalf of those suffering most in America that will be the measure of his success in the White House.
Others, including my friend and Bahamian local activist Erin Greene, have said that Obama’s election means very little as far as institutionalized racism goes, and that very little gain has been made as a result of Obama becoming the first African American to be elected president of the United States of America.
The truth is institutionalized racism is as strongly entrenched here in America now as it was before November 4th. And, ongoing social critique is crucial, but, to minimize and misname this historic moment by claiming, as Greene has, that “Obama’s victory will perpetuate confusion” regarding the existence of institutionalized racism, robs us collectively of this transformational moment, which, rather than perpetuating confusion, has already opened the way for real talk regarding, in poet Janice Mirikitani’s words, radical inclusiveness, in this country and globally.
As a white person living in this country, I have to believe that change is possible. I also have to make a distinction between vigilance and cynicism; I can be hopeful and vigilant, but cynicism generates in me profound despair. While vigilance invites me to be awake and ask questions and hold myself and others accountable, cynicism, (and not Obama’s victory), perpetuates distrust and failure to imagine anything better than what already exists.
Unlike Bill Maher, I do not want to ignore Barack Obama’s blackness. Barack Obama is the right man for the presidency of America not in spite of his race but because of it. It is because he is of African descent in a country maimed and wounded by white supremacy that he understands what is needed to heal it; his election calls on white America to live up to its own highest ideals, to live up to its own most cherished vision of freedom from which it has again and again fallen short. His election is a balm to the psyches of African American people particularly, and people of color in general, whose lives have been undervalued or not valued at all in a country where racism has consistently corrupted ideological lenses. Similarly, it is because of Obama's bi-racial and multi-ethnic location, and his interpretation of it, that he was uniquely able to rally together so many across class, race, gender, religious and even political affiliations. For people of every color and ethnicity, who have felt devalued because of class or sexual orientation, or spiritual affiliation, who do not fit with what are considered mainstream standards, Obama’s election has countered that devaluation, has replaced it with possibility: what was marginal has been brought to center in an extraordinary human drama, and so too in our psyches that which we have marginalized we can now bring to center and begin to know what it feels like to have (these parts of) ourselves be honored.
With Obama’s election to president of the United States of America, white and black and brown and red and yellow people are all called on not only to question the old story that white supremacy invented, not simply to cast it out either (since who knows where it would land and still find ways to grow), no, with Obama’s election to president we are called on to take that old story and transform it, word by word; to take its words apart and reconfigure them, revise them, bring new words to the table that can focus new light on old images, all the better to see and create new meaning. And it is in our power to do so. That is the hopefulness that Obama has invoked, symbolically and otherwise: it is in our power to make new stories. In Obama's words, "We are the change we have been waiting for." Ashé.
What is significant about Obama’s call to power is that he is asking his people to hear themselves being called too. In Obama’s own words, he did not win this election, the people who campaigned and believed and hoped and voted did. The people who decided to transform old stories into new ones did. And he reminded the people of their responsibility to carry on this powerful work of change in his victory speech:
“What began twenty-one months ago in the depths of winter must not end on this autumn night. This victory alone is not the change we seek -- it is only the chance for us to make that change. And that cannot happen if we go back to the way things were. It cannot happen without you” (Chicagotribune.com).
Listen, the truth is, people, ordinary everyday people, have been telling new stories already. And Barack Obama is a visionary leader precisely because he has been able to hear those new stories and articulate them in a way that the majority of people in this country were able to hear. He is a product of those new stories, and it is his job now to act on them and bring about the changes they call for. It is the job of everyday people to imagine new stories (many of which are really marginalized stories that have been struggling to be heard for generations) and speak them in our homes, in our mosques and churches and synagogues, at work and on the streets, loud enough for the neighbors and the President to hear.
As I boiled water for tea, I watched and listened as Obama campaigned in Virginia the day before, making the same speech he had made in the other two states he would visit that day. Speaking of his campaign and the need to maintain respect for differences, he said “we try to make sure we are always reminding our supporters that we are all in this together. We are Black, White, Hispanic, Asian, Native American, democrat and republican, young and old, gay and straight, disabled and not disabled, and all of us have something to contribute…” In the crowds behind him, I saw brown and beige and pink skinned people, children and elders, women and men, most standing, some in wheelchairs, and I believed enough to be moved.
That Tuesday reminded me of another day, back in 2004, a year before I left my yellow and green stucco house in Shirlea, Nassau, Bahamas for the neighborhoods of the Bay Area, California. I had been watching the US Democratic Convention on television and a senator from Illinois happened to be speaking. I was sitting down but by the end of his speech I was standing because I could hardly contain the excitement I felt for this man I had never before laid eyes on. His words had a feeling about them, an energy that I had not witnessed in my 35 years, except in snatches of speeches by Martin Luther King Jr. and Malcolm X, both African American visionaries and leaders who had been assassinated by the time I was born. When I heard Barack Obama speak that night I knew he was the one. I told my friends, this is the man who should be president, and when he runs, I am going to the US to vote.
I am a Greek Bahamian who was born in Coral Gables, Florida, so my promise was not an idle one. And on November 4th, 2008, with a long yellow envelope enclosing my absentee ballot in one hand, I left my apartment building at midday and walked the short way to the Lakeside Temple of Practical Christianity where our neighborhood polling station was open and ready to take our votes. As I stepped into the church hall, the full import of what I was about to do assailed me, and I began to weep. In that moment thoughts rushed in all at once: names and faces of the visionaries who had shaped my own most deeply held convictions, about justice and possibilities for change – Rev. King, Malcolm X, Mandela, and the writers whose teachings are my touch stones – Audre Lorde, bell hooks, Alice Walker, James Baldwin; Obama’s message of hope and unity a branch sprouted off that tenacious tree, ancestral roots many and deep. And too, I felt and saw the faces of friends and family, of Bahamians of African descent who have their own histories of liberation struggles, and how I am integrally connected to them, how their history has helped me to understand mine, how their lives today ask questions of me, and answer the questions I cannot answer alone; and of course I felt the hearts and saw the faces of friends here in the United States, many of them Africans in the Diaspora, from the Caribbean or Africa, and some from Boston and Brooklyn, and Bridgeport, Connecticut, and LA and Oakland and their stories were now part of my story and all this history felt deep and wet inside me so that for a split second I had to turn away from the hall, the quiet in there, the voters with their backs to me, to let the tide swell up and of its own accord fall gently away.
I showed the official my envelope. She showed me the black box and the narrow slit to push the envelope through. And on that day I voted for the first African American president of the United States of America. I was grateful to be alive then, and a witness and participant in an exquisite moment in history. I have never believed in the vote as much as I did in that moment. Nor understood how connected we are to all the moments that have brought us collectively to this one.
Later that day, as evening came and votes were being counted on the East Coast, it soon became clear that Barack Obama was going to win. And by 8:30pm that night, only half an hour after West Coast polling stations had closed, CNN had announced their projection that Obama had indeed won and could now be called President Elect Obama. And as the news spread so did voices across Oakland just outside my apartment windows. Horns were blowing, people on the streets were screaming, answering shouts echoed in hallways and in adjacent buildings. Strangers embraced as hoards left bars and community theaters and walked out into the night, wet-eyed and elated.
I have heard friends say that this moment matches in emotional intensity September 11th, but significantly rather than distrust in its aftermath, it has brought more openness. Strangers look at each other and smile tentatively, knowingly, and between them is a sense of the possibility of transformation. The possibility of transformation nationally in which they have already played a part, and if Obama’s election was the result, who knows what could happen next? The old story, with its inevitable limitations and foreseeable conclusions, just got told a different way. And for now the question most people I know seem to be asking is, should we remain hopeful, or cautious, or both?
African American scholar Cornell West, while applauding Obama on his election, cautions that while symbolism is important, Obama the man, the leader, must be held accountable particularly to African Americans and to the poor, and it is how much he is willing to risk on behalf of those suffering most in America that will be the measure of his success in the White House.
Others, including my friend and Bahamian local activist Erin Greene, have said that Obama’s election means very little as far as institutionalized racism goes, and that very little gain has been made as a result of Obama becoming the first African American to be elected president of the United States of America.
The truth is institutionalized racism is as strongly entrenched here in America now as it was before November 4th. And, ongoing social critique is crucial, but, to minimize and misname this historic moment by claiming, as Greene has, that “Obama’s victory will perpetuate confusion” regarding the existence of institutionalized racism, robs us collectively of this transformational moment, which, rather than perpetuating confusion, has already opened the way for real talk regarding, in poet Janice Mirikitani’s words, radical inclusiveness, in this country and globally.
As a white person living in this country, I have to believe that change is possible. I also have to make a distinction between vigilance and cynicism; I can be hopeful and vigilant, but cynicism generates in me profound despair. While vigilance invites me to be awake and ask questions and hold myself and others accountable, cynicism, (and not Obama’s victory), perpetuates distrust and failure to imagine anything better than what already exists.
Unlike Bill Maher, I do not want to ignore Barack Obama’s blackness. Barack Obama is the right man for the presidency of America not in spite of his race but because of it. It is because he is of African descent in a country maimed and wounded by white supremacy that he understands what is needed to heal it; his election calls on white America to live up to its own highest ideals, to live up to its own most cherished vision of freedom from which it has again and again fallen short. His election is a balm to the psyches of African American people particularly, and people of color in general, whose lives have been undervalued or not valued at all in a country where racism has consistently corrupted ideological lenses. Similarly, it is because of Obama's bi-racial and multi-ethnic location, and his interpretation of it, that he was uniquely able to rally together so many across class, race, gender, religious and even political affiliations. For people of every color and ethnicity, who have felt devalued because of class or sexual orientation, or spiritual affiliation, who do not fit with what are considered mainstream standards, Obama’s election has countered that devaluation, has replaced it with possibility: what was marginal has been brought to center in an extraordinary human drama, and so too in our psyches that which we have marginalized we can now bring to center and begin to know what it feels like to have (these parts of) ourselves be honored.
With Obama’s election to president of the United States of America, white and black and brown and red and yellow people are all called on not only to question the old story that white supremacy invented, not simply to cast it out either (since who knows where it would land and still find ways to grow), no, with Obama’s election to president we are called on to take that old story and transform it, word by word; to take its words apart and reconfigure them, revise them, bring new words to the table that can focus new light on old images, all the better to see and create new meaning. And it is in our power to do so. That is the hopefulness that Obama has invoked, symbolically and otherwise: it is in our power to make new stories. In Obama's words, "We are the change we have been waiting for." Ashé.
What is significant about Obama’s call to power is that he is asking his people to hear themselves being called too. In Obama’s own words, he did not win this election, the people who campaigned and believed and hoped and voted did. The people who decided to transform old stories into new ones did. And he reminded the people of their responsibility to carry on this powerful work of change in his victory speech:
“What began twenty-one months ago in the depths of winter must not end on this autumn night. This victory alone is not the change we seek -- it is only the chance for us to make that change. And that cannot happen if we go back to the way things were. It cannot happen without you” (Chicagotribune.com).
Listen, the truth is, people, ordinary everyday people, have been telling new stories already. And Barack Obama is a visionary leader precisely because he has been able to hear those new stories and articulate them in a way that the majority of people in this country were able to hear. He is a product of those new stories, and it is his job now to act on them and bring about the changes they call for. It is the job of everyday people to imagine new stories (many of which are really marginalized stories that have been struggling to be heard for generations) and speak them in our homes, in our mosques and churches and synagogues, at work and on the streets, loud enough for the neighbors and the President to hear.
Thursday, September 18, 2008
Unpacking Carifesta X, Part 2
Not a Small Place
"We are not specks in anybody's ocean..." -Tony Martin, Marcus Garvey Scholar
One of the most persistent thoughts expressed during the many panel discussions and readings at Carifesta X Guyana was this: The Caribbean is made up of diverse people and their spiritual and cultural traditions; our strength is in that diversity. In Guyana, the Guyanese speak of living together as six different races. They include among these the Amerindian, the Indian, the African and the European. In Suriname and Trinidad, there is a similar ethnic diversity. This diversity, while not always seamlessly lived, is the way forward, scholars and activists and artists asserted, not only in the Caribbean, but as a model for social relations worldwide.
Although the panels and speakers themselves did not always or often reflect this diversity culturally, (and, there were few women panelists, few panelists under the age of 40, and no transgender panelists or panelists who did not speak from the default heterosexual standpoint, openly that is; nor did they all embrace this idea of diversity, some panelists preferring a more purist enterprise of ‘going back’ to an identity that excludes other races; still, the idea that carried the most vital energy for social transformation, particularly for this writer, was this one of our diversity as power.
Rex Nettleford, the eminent artist and scholar from Jamaica perhaps expressed this sentiment most succinctly when he said that “the whole world has gone creole” then pointed to us, the Caribbean, as a model for this creolization of people and ways of being and ideas. He drew on his own experience as a child, being taken to a Christian church service on Sunday, a Pocomania meeting later that evening and then to the Obeah man come Friday. There was no contradiction for Nettleford, or for the grandmother who took him, between these different spiritual modalities. We survive, he said, by using whatever means and expressions are available to us, or more importantly, by creating new modalities out of those we inherited, and in that survival and in the art that we create out of these our daily lives, there is no binary or dualism – we are much more than that.
This is how I know I am a Caribbean person: because hearing Nettleford speak answered questions I have been asking myself and pondering and arguing, particularly here in the US, for some time now, if not my entire life. Wondering why I felt that I was more than one thing inside this skin, which is not quite Anglo white and not brown either; Why was it that I struggled against divisions between Christianity and a desire to worship divinity in blue holes and mangrove swamps and in the bodies and faces of lovers? Why was there an easy transition between speaking the Queen’s English and Bahamian English (and there isn’t just one of these either) and how was I to write this, reflect this in the art I wanted to make?
In the same way that our island countries are so called small places where, rather than ‘melting pots’ we are ‘pepper pots’ of multiculturalisms (our differences are not dissolved in the pot, they are distinct and necessary to the overall textures and flavors), each of us walks in the world embodying this same dynamic: we are individual and many; we are “contradictions coalescing”; we are “intertextual multiculturalism”; and if we believe we must be one thing or the other -African or European, Hindu or Moslem, Christian or Yoruba – that we must adhere to an inherited notion of binary identity, we will suffer, because the process of becoming in small places has taught us that we are both, and. Not one, or. (And I know I echo here my Bahamian and Caribbean brother Christian Campbell…)
“Pre-modern, modern and post modern all exist in a complex dynamism in the Caribbean,” said Nettleford. “We are more than a binary dynamic which Europe generated.” To resist this complexity, to reduce it or deny it, robs us (Caribbean people) of a deeply important lens with which to see ourselves and other realities outside the Caribbean; a way of seeing that serves us in our own quests for community and social transformations, as well as a way of seeing that, in the tradition of Caribbean people before us, like Marcus Garvey, Robert Love and others, can contribute to liberatory dialogues between ourselves and nations beyond our region.
"We are not specks in anybody's ocean..." -Tony Martin, Marcus Garvey Scholar
One of the most persistent thoughts expressed during the many panel discussions and readings at Carifesta X Guyana was this: The Caribbean is made up of diverse people and their spiritual and cultural traditions; our strength is in that diversity. In Guyana, the Guyanese speak of living together as six different races. They include among these the Amerindian, the Indian, the African and the European. In Suriname and Trinidad, there is a similar ethnic diversity. This diversity, while not always seamlessly lived, is the way forward, scholars and activists and artists asserted, not only in the Caribbean, but as a model for social relations worldwide.
Although the panels and speakers themselves did not always or often reflect this diversity culturally, (and, there were few women panelists, few panelists under the age of 40, and no transgender panelists or panelists who did not speak from the default heterosexual standpoint, openly that is; nor did they all embrace this idea of diversity, some panelists preferring a more purist enterprise of ‘going back’ to an identity that excludes other races; still, the idea that carried the most vital energy for social transformation, particularly for this writer, was this one of our diversity as power.
Rex Nettleford, the eminent artist and scholar from Jamaica perhaps expressed this sentiment most succinctly when he said that “the whole world has gone creole” then pointed to us, the Caribbean, as a model for this creolization of people and ways of being and ideas. He drew on his own experience as a child, being taken to a Christian church service on Sunday, a Pocomania meeting later that evening and then to the Obeah man come Friday. There was no contradiction for Nettleford, or for the grandmother who took him, between these different spiritual modalities. We survive, he said, by using whatever means and expressions are available to us, or more importantly, by creating new modalities out of those we inherited, and in that survival and in the art that we create out of these our daily lives, there is no binary or dualism – we are much more than that.
This is how I know I am a Caribbean person: because hearing Nettleford speak answered questions I have been asking myself and pondering and arguing, particularly here in the US, for some time now, if not my entire life. Wondering why I felt that I was more than one thing inside this skin, which is not quite Anglo white and not brown either; Why was it that I struggled against divisions between Christianity and a desire to worship divinity in blue holes and mangrove swamps and in the bodies and faces of lovers? Why was there an easy transition between speaking the Queen’s English and Bahamian English (and there isn’t just one of these either) and how was I to write this, reflect this in the art I wanted to make?
In the same way that our island countries are so called small places where, rather than ‘melting pots’ we are ‘pepper pots’ of multiculturalisms (our differences are not dissolved in the pot, they are distinct and necessary to the overall textures and flavors), each of us walks in the world embodying this same dynamic: we are individual and many; we are “contradictions coalescing”; we are “intertextual multiculturalism”; and if we believe we must be one thing or the other -African or European, Hindu or Moslem, Christian or Yoruba – that we must adhere to an inherited notion of binary identity, we will suffer, because the process of becoming in small places has taught us that we are both, and. Not one, or. (And I know I echo here my Bahamian and Caribbean brother Christian Campbell…)
“Pre-modern, modern and post modern all exist in a complex dynamism in the Caribbean,” said Nettleford. “We are more than a binary dynamic which Europe generated.” To resist this complexity, to reduce it or deny it, robs us (Caribbean people) of a deeply important lens with which to see ourselves and other realities outside the Caribbean; a way of seeing that serves us in our own quests for community and social transformations, as well as a way of seeing that, in the tradition of Caribbean people before us, like Marcus Garvey, Robert Love and others, can contribute to liberatory dialogues between ourselves and nations beyond our region.
Tuesday, September 16, 2008
Sexism, What's That?
Potcakes In The Diaspora
Writing from Oakland...
So, apparently not one of the women discussants on ABC's The View, including Barbara Walters, knew or understood the meaning of sexism on her own terms (one of the women read the definition from a dictionary). They sat around arguing about whether or not a Saturday Night Live skit (featuring Palin and Clinton impersonators) was sexist, but seemed to be in the dark about why anyone would feel the need to speak to issues of sexism, or what in fact is meant by the word. (I actually don't think they were in the dark at all, or arguing, for that matter; I think they were trying hard to appease... someone... whom might that be???) (I mean, Barbara Walters actually said, "What is sexism??" What?)
I have to say watching them made me feel incredibly uncomfortable and actually, angry (Whoopi, you let me right down!). This is partly why I don't watch television anymore, anywhere, because the realities of social dynamics rarely do get discussed, and when anyone attempts to do so, she or he is ridiculed or penalized. Was the skit sexist? Actually, I don't think it was. It played upon Palin's ignorance of foreign policy. What was sexist was five grown women talking politics on US National TV and pretending they had no knowledge of the history of gender oppression in the United States of America. Astounding. Or, sadly, not.
Writing from Oakland...
So, apparently not one of the women discussants on ABC's The View, including Barbara Walters, knew or understood the meaning of sexism on her own terms (one of the women read the definition from a dictionary). They sat around arguing about whether or not a Saturday Night Live skit (featuring Palin and Clinton impersonators) was sexist, but seemed to be in the dark about why anyone would feel the need to speak to issues of sexism, or what in fact is meant by the word. (I actually don't think they were in the dark at all, or arguing, for that matter; I think they were trying hard to appease... someone... whom might that be???) (I mean, Barbara Walters actually said, "What is sexism??" What?)
I have to say watching them made me feel incredibly uncomfortable and actually, angry (Whoopi, you let me right down!). This is partly why I don't watch television anymore, anywhere, because the realities of social dynamics rarely do get discussed, and when anyone attempts to do so, she or he is ridiculed or penalized. Was the skit sexist? Actually, I don't think it was. It played upon Palin's ignorance of foreign policy. What was sexist was five grown women talking politics on US National TV and pretending they had no knowledge of the history of gender oppression in the United States of America. Astounding. Or, sadly, not.
Sunday, September 14, 2008
Carifesta X: Unpacking It, Slowly
I was there. In Guyana, at Carifesta X. I was there as one of four chosen Bahamian writers to represent Bahamian literary arts, only to arrive and discover that we Bahamians were still not on the official schedule to read or speak. We knew we were not represented before we left Nassau, and in spite of our letters to our own government and to the Carifesta X Committee, we never did make headway. Good thing we were prepared to go with the flow. Still, what is perplexing is why Bahamians were left out of the Carifesta schedule of literary arts in the first place. To be fair, several of the other northern Caribbean countries were missing from official literary arts events as well, including Jamaica. And when we showed up and asked to be included, we were met with hand waving and eyes averted; a strange disassociation which we were not sure of how to read.
Was our 'marginalization' intentional or an oversight? If either one, does it point to our lack of collective involvement in a larger Caribbean literary conversation? How do other Caribbean people see the Bahamas and its artists? As isolationist? As unwilling to speak as Caribbean people? I have heard rumours, of course. That Bahamians are 'flashy' and 'arrogant'. That we are too American. Not Caribbean enough. The questions and the rumours haunt me.
Still, we eventually negotiated three minutes for three of us to read at two of the evening readings, and encouraged by two of the Caribbean's most notable novelists, Austin Clark and Earl Lovelace, we also decided to organize our own reading, at Buddy's International, where we stayed for the two week event. And speaking for myself, being able to share my writing in Guyana, with other Caribbean writers and readers was a gift. Particularly because in that location, I became more accutely conscious of the Caribbean as my audience. And of my own need to be recognized and assessed by that audience, whose desires and experiences are part of the particular diversity that is the Caribbean, and of which the Bahamas is an inextricable part.
What I'm saying is this: that reading my work there gave me a glimpse of my extended family, and hearing the likes of Austin Clark, Earl Lovelace, and of course, Derek Walcott and others gave me a different kind of permission as a writer, one that I had not encountered before and needed in order to begin to fully inhabit my writer self: they gave me permission to see my self seriously as a writer with a long and dynamic tradition, connected by ocean and by spirit and by experience to literary forefathers and foremothers who have pioneered pathways and whose work compells me now to sit down and grapple with mine.
Perhaps being left out of officially sanctioned spaces is sometimes the critical jolt that remembers us to ourselves - reminds us that no government, and no festival can create art or artists, we create and define ourselves.
Was our 'marginalization' intentional or an oversight? If either one, does it point to our lack of collective involvement in a larger Caribbean literary conversation? How do other Caribbean people see the Bahamas and its artists? As isolationist? As unwilling to speak as Caribbean people? I have heard rumours, of course. That Bahamians are 'flashy' and 'arrogant'. That we are too American. Not Caribbean enough. The questions and the rumours haunt me.
Still, we eventually negotiated three minutes for three of us to read at two of the evening readings, and encouraged by two of the Caribbean's most notable novelists, Austin Clark and Earl Lovelace, we also decided to organize our own reading, at Buddy's International, where we stayed for the two week event. And speaking for myself, being able to share my writing in Guyana, with other Caribbean writers and readers was a gift. Particularly because in that location, I became more accutely conscious of the Caribbean as my audience. And of my own need to be recognized and assessed by that audience, whose desires and experiences are part of the particular diversity that is the Caribbean, and of which the Bahamas is an inextricable part.
What I'm saying is this: that reading my work there gave me a glimpse of my extended family, and hearing the likes of Austin Clark, Earl Lovelace, and of course, Derek Walcott and others gave me a different kind of permission as a writer, one that I had not encountered before and needed in order to begin to fully inhabit my writer self: they gave me permission to see my self seriously as a writer with a long and dynamic tradition, connected by ocean and by spirit and by experience to literary forefathers and foremothers who have pioneered pathways and whose work compells me now to sit down and grapple with mine.
Perhaps being left out of officially sanctioned spaces is sometimes the critical jolt that remembers us to ourselves - reminds us that no government, and no festival can create art or artists, we create and define ourselves.
Here is an In Between Place
I am here. For a daughter of a Greek immigrant mother, who grew up in a postcolonial island country off the southern coast of North America, who has, for the last three years, lived her day to day life on the west coast of that enormous land mass, being 'here' is not simple.
Being 'here' is always an in between place, a place that is hardly ever static, that is pulled between impulses: to go 'home', or to look for someplace else to grow; to go home and help build a 35 year old country, or stray, go out into the world looking for something far more individual, the desire for self fulfillment that is often sacrificed in the building of nations - and how complicated that desire is, when it is articulated, (even its articulation is complicated, heretical), since it is not part of mainstream cultural desires (at least, not visibly); it is womanish and queer, so that to be 'here' out here, is really an exile, and to go home is to take myself back to the older, former exile - to live at home where homosexuality, bisexuality are not only deviant, they are anti-Christian in a country that calls itself a Christian Nation, that speaks to this in its constitution, claiming adherence to Christian spiritual values.
I called my grandmother today, because it is Sunday, and no matter where I am in the world, Sunday is lunch after church at Yaya's, and the family sitting around a table and the newest member of the family being passed from hands to hands, the eldest looking on and smiling, though somewhat sadly, and talk of business and perhaps some sweet piece of gossip, and joking, and laughing, and today, I called Yaya, because it is not good for a Greek Bahamian woman to go too long without speaking to her Yaya, and I had to keep the tears from filling my throat and blocking the words, and Yaya said, "When are you coming home?" And I thought in that moment of all the lunches and dinners around the family table where I have sat mute, or spoken words to avoid speaking words. Where children and weddings were discussed, but my own life was carefully edited and censored before it could make it into sound much less the family discussion. I thought about how well I learned to mask my yearning, to call it something else, to speak the words that were good and acceptable so I would not be seen. How I learned to play necessary roles and pretended to want what my characters wanted, till I did not know what it was that I wanted, my own self. How I had learned to disguise my multicoloured wings, till they were of no use to me there. How I was out here learning to fly. I said, "Soon, Yaya, soon." She said, "For good?" I said, "I don't know Yaya, maybe."
And that is how it goes, out here, with the birds (Cixous), because once you start articulating who you are, you can't go back to pretending you are not the person you have been dying all your life to become.
And if I were to imagine it otherwise, I would have a different conversation with my Yaya. We would talk and towards the end of the conversation, she would say, "So, have you found someone to make you happy?" I would say, "Not yet." She would say, "Come home, maybe you will find her here." My heart would start and stumble, and I would try hard to keep the tears from filling my throat and blocking the words. I would say, "You think so?" She would say, "This is your home, isn't it?" I'd say, "Yes, it is." She would say, "If you can't be yourself here, where can you be?" Then, like some incarnation of an ancient Cretan priestess, her voice deep and oceanic, she would say, "Lena mou, come home..." and the word 'home' would bring me there.
'Here' is not an easy place. It is fragmented. It stops and starts. Codes change. What it means to be a woman loving woman in this place is not the same as it is in the place I come from. What it means to be a white woman in the place I call home is very different from whiteness in America. 'Here' is pieces and stitching them together the way I watched my Yaya do with needles and coloured thread, with needles and coloured yarn, with her working hands and a desire to create 'family' out of every and any thing she could find, far from the island she grew up on, in another sea, another time; both of us Helens, making home no matter what.
Being 'here' is always an in between place, a place that is hardly ever static, that is pulled between impulses: to go 'home', or to look for someplace else to grow; to go home and help build a 35 year old country, or stray, go out into the world looking for something far more individual, the desire for self fulfillment that is often sacrificed in the building of nations - and how complicated that desire is, when it is articulated, (even its articulation is complicated, heretical), since it is not part of mainstream cultural desires (at least, not visibly); it is womanish and queer, so that to be 'here' out here, is really an exile, and to go home is to take myself back to the older, former exile - to live at home where homosexuality, bisexuality are not only deviant, they are anti-Christian in a country that calls itself a Christian Nation, that speaks to this in its constitution, claiming adherence to Christian spiritual values.
I called my grandmother today, because it is Sunday, and no matter where I am in the world, Sunday is lunch after church at Yaya's, and the family sitting around a table and the newest member of the family being passed from hands to hands, the eldest looking on and smiling, though somewhat sadly, and talk of business and perhaps some sweet piece of gossip, and joking, and laughing, and today, I called Yaya, because it is not good for a Greek Bahamian woman to go too long without speaking to her Yaya, and I had to keep the tears from filling my throat and blocking the words, and Yaya said, "When are you coming home?" And I thought in that moment of all the lunches and dinners around the family table where I have sat mute, or spoken words to avoid speaking words. Where children and weddings were discussed, but my own life was carefully edited and censored before it could make it into sound much less the family discussion. I thought about how well I learned to mask my yearning, to call it something else, to speak the words that were good and acceptable so I would not be seen. How I learned to play necessary roles and pretended to want what my characters wanted, till I did not know what it was that I wanted, my own self. How I had learned to disguise my multicoloured wings, till they were of no use to me there. How I was out here learning to fly. I said, "Soon, Yaya, soon." She said, "For good?" I said, "I don't know Yaya, maybe."
And that is how it goes, out here, with the birds (Cixous), because once you start articulating who you are, you can't go back to pretending you are not the person you have been dying all your life to become.
And if I were to imagine it otherwise, I would have a different conversation with my Yaya. We would talk and towards the end of the conversation, she would say, "So, have you found someone to make you happy?" I would say, "Not yet." She would say, "Come home, maybe you will find her here." My heart would start and stumble, and I would try hard to keep the tears from filling my throat and blocking the words. I would say, "You think so?" She would say, "This is your home, isn't it?" I'd say, "Yes, it is." She would say, "If you can't be yourself here, where can you be?" Then, like some incarnation of an ancient Cretan priestess, her voice deep and oceanic, she would say, "Lena mou, come home..." and the word 'home' would bring me there.
'Here' is not an easy place. It is fragmented. It stops and starts. Codes change. What it means to be a woman loving woman in this place is not the same as it is in the place I come from. What it means to be a white woman in the place I call home is very different from whiteness in America. 'Here' is pieces and stitching them together the way I watched my Yaya do with needles and coloured thread, with needles and coloured yarn, with her working hands and a desire to create 'family' out of every and any thing she could find, far from the island she grew up on, in another sea, another time; both of us Helens, making home no matter what.
Thursday, July 17, 2008
Imagining Eve
(Presented at a BACUS symposium on the Literary Arts in the Bahamas, July 17, 2008)
Dear God,
They want me to talk about the role of the writer in Bahamian society. I want to tell them straight up, the writer is a trickster. You know what I’m talking about. You set things up this way in the first place. Eve, holding in her right hand, or perhaps her left, a living metaphor: a red thing and fleshy, in its belly tiny black seeds of resurrection.
I want to tell them straight up, being a writer is about making people uncomfortable, beginning with your self. The writer is always in the middle of things and on the fringes, always wanting connection and simultaneously in perpetual exile from the center. It is our job to live these contradictions so we can make them useful. We're here to make ‘friction’ (David Bain). Anything else is pure decoration, and I don’t have time for that.
What’s that you say? Tell them about how being a writer is about being a witness? How being a witness is redemptive, even if there is no happy ending? It’s true, and without witnesses, we have no stories, and without stories, there is a way in which we don’t exist. Writers put on other people’s skins and walk around in them. Writers bear witness to the enemy as well as to the lover; they wine up inside the body of God and come back in time to write poems about it.
Of course, Eve, and all the Eve’s before and after, female and male, have all met with less than love and appreciation from their beloveds: She/he who holds in his/her hand, yes, the left hand, a red thing, an idea made flesh, in its center, seeds for a new society, is not always welcome. But this is what tricksters do, they meet the world with new ideas in their hands, hold them out to their beloveds, and with soft voice and trembling say, “This is good, eat!”
Nan Peacocke wrote “poems are rebels … they can bring down governments starting with the ones in our heads…” Audre Lorde wrote “…poetry is not a luxury. It is a vital necessity of our existence.” Leslie Marmon Silko wrote “Don’t be fooled. Stories are not just entertainment. They are all we have …to fight off illness and death.” Lynn Sweeting says, “A poem makes me visible: …I exist, I’m here, contrary to what patriarchy and popular culture have to say….”
This is what Eves do: we expose our thoughts, our truths, our selves to the eye/I and there is always a struggle. We run through the streets naked, our hands snatching tufts of knowing from the air and wave them like they’re something to see, and people on their porches stare and the generous ones say, “That’s just Eve, you know how she goes” and the ones not so generous say “Lock her up.” And Eve suddenly becomes acutely aware of her nakedness and the omniscient eye/I says, “Who told you you were naked?” and Eve, out of breath, falls back onto her sofa, or bed or floor, and says, “My God, what have I done?” Because exposing yourself is one thing, and giving people a new idea to swallow is quite another, and what if we’re wrong, and what if the old ways are good and better, and how dare we…?
How dare we, indeed. Listen, in any society, creation is an act of struggle. But in a postcolonial, patriarchal, fundamentalist society, creation is not simply struggle it is also fraught with shame. Particularly for women writers. And the queer and the differently-abled. Those whom I call ‘The Invisibles’. And whereas struggle is necessary, the creative tension that precedes birth, shame is counter-productive; shame warps the creative process and disables the imagination, silencing the possibility of new ideas. The apple in Eve’s hand frozen in a too literal rendering against a landscape that does not bleed, its tiny black seeds of resurrection holed up, dormant, unacknowledged, and powerless.
And against this landscape, it is the writer’s job to steal the apple, dream it into a scarlet plum, or better yet, a mango; to tear at the skin with her teeth, and watch how, as she sucks on its sweetness, her lips and cheeks yellowed and slick, God himself changes shape into a thick breasted woman who sings, ooh, child things are gonna get easier…
The job of the writer is to say that sometimes 6 times 11 is 68 and mean it (Charles Baxter); the job of the writer is to fall asleep and dream that she grows wings and claws and swoops down on rapist boys who have morphed into fish, swallowing them whole and flying off into the blue-blue yonder (Lelawatee Manoo Rahming); the job of the writer is to make possible what does not yet exist (Julia Kristeva), to transliterate what she knows in her body into language on the page (Olga Broumas), forming a bridge between the unknown and the knowable, from silence into language and action (Audre Lorde): this is the power of the writer.
And, knowing this, the writer’s job is therefore to embody unmitigated courage to tell the stories no one wants to hear; to see the parts of us no one wants to look at. The writer’s job is to imagine, by any means necessary, and to tell new stories, the stories we need to live by. The writer’s job is to run through the streets naked announcing her visions, and back home again at day’s end, to say, “God, what have I done?” and to get up the next day and do it again. Because it is not our job to preserve culture; it is not our job to placate, or to maintain the status quo; it is not our job to replicate what already exists. Our job is to create new culture out of our everyday lives, out of the blood and guts of our bodies, as well as the blood and guts of our dreams. We are not here to make peace, but to witness to the daily wars and to point to a way forward through them all. Our job is to create new language for the worlds we can imagine and hope years from now, maybe two or two hundred, that language will prove useful to the ones we leave behind.
Yes, I believe this is what I will tell them,
Your faithful Trickster,
Helen
Dear God,
They want me to talk about the role of the writer in Bahamian society. I want to tell them straight up, the writer is a trickster. You know what I’m talking about. You set things up this way in the first place. Eve, holding in her right hand, or perhaps her left, a living metaphor: a red thing and fleshy, in its belly tiny black seeds of resurrection.
I want to tell them straight up, being a writer is about making people uncomfortable, beginning with your self. The writer is always in the middle of things and on the fringes, always wanting connection and simultaneously in perpetual exile from the center. It is our job to live these contradictions so we can make them useful. We're here to make ‘friction’ (David Bain). Anything else is pure decoration, and I don’t have time for that.
What’s that you say? Tell them about how being a writer is about being a witness? How being a witness is redemptive, even if there is no happy ending? It’s true, and without witnesses, we have no stories, and without stories, there is a way in which we don’t exist. Writers put on other people’s skins and walk around in them. Writers bear witness to the enemy as well as to the lover; they wine up inside the body of God and come back in time to write poems about it.
Of course, Eve, and all the Eve’s before and after, female and male, have all met with less than love and appreciation from their beloveds: She/he who holds in his/her hand, yes, the left hand, a red thing, an idea made flesh, in its center, seeds for a new society, is not always welcome. But this is what tricksters do, they meet the world with new ideas in their hands, hold them out to their beloveds, and with soft voice and trembling say, “This is good, eat!”
Nan Peacocke wrote “poems are rebels … they can bring down governments starting with the ones in our heads…” Audre Lorde wrote “…poetry is not a luxury. It is a vital necessity of our existence.” Leslie Marmon Silko wrote “Don’t be fooled. Stories are not just entertainment. They are all we have …to fight off illness and death.” Lynn Sweeting says, “A poem makes me visible: …I exist, I’m here, contrary to what patriarchy and popular culture have to say….”
This is what Eves do: we expose our thoughts, our truths, our selves to the eye/I and there is always a struggle. We run through the streets naked, our hands snatching tufts of knowing from the air and wave them like they’re something to see, and people on their porches stare and the generous ones say, “That’s just Eve, you know how she goes” and the ones not so generous say “Lock her up.” And Eve suddenly becomes acutely aware of her nakedness and the omniscient eye/I says, “Who told you you were naked?” and Eve, out of breath, falls back onto her sofa, or bed or floor, and says, “My God, what have I done?” Because exposing yourself is one thing, and giving people a new idea to swallow is quite another, and what if we’re wrong, and what if the old ways are good and better, and how dare we…?
How dare we, indeed. Listen, in any society, creation is an act of struggle. But in a postcolonial, patriarchal, fundamentalist society, creation is not simply struggle it is also fraught with shame. Particularly for women writers. And the queer and the differently-abled. Those whom I call ‘The Invisibles’. And whereas struggle is necessary, the creative tension that precedes birth, shame is counter-productive; shame warps the creative process and disables the imagination, silencing the possibility of new ideas. The apple in Eve’s hand frozen in a too literal rendering against a landscape that does not bleed, its tiny black seeds of resurrection holed up, dormant, unacknowledged, and powerless.
And against this landscape, it is the writer’s job to steal the apple, dream it into a scarlet plum, or better yet, a mango; to tear at the skin with her teeth, and watch how, as she sucks on its sweetness, her lips and cheeks yellowed and slick, God himself changes shape into a thick breasted woman who sings, ooh, child things are gonna get easier…
The job of the writer is to say that sometimes 6 times 11 is 68 and mean it (Charles Baxter); the job of the writer is to fall asleep and dream that she grows wings and claws and swoops down on rapist boys who have morphed into fish, swallowing them whole and flying off into the blue-blue yonder (Lelawatee Manoo Rahming); the job of the writer is to make possible what does not yet exist (Julia Kristeva), to transliterate what she knows in her body into language on the page (Olga Broumas), forming a bridge between the unknown and the knowable, from silence into language and action (Audre Lorde): this is the power of the writer.
And, knowing this, the writer’s job is therefore to embody unmitigated courage to tell the stories no one wants to hear; to see the parts of us no one wants to look at. The writer’s job is to imagine, by any means necessary, and to tell new stories, the stories we need to live by. The writer’s job is to run through the streets naked announcing her visions, and back home again at day’s end, to say, “God, what have I done?” and to get up the next day and do it again. Because it is not our job to preserve culture; it is not our job to placate, or to maintain the status quo; it is not our job to replicate what already exists. Our job is to create new culture out of our everyday lives, out of the blood and guts of our bodies, as well as the blood and guts of our dreams. We are not here to make peace, but to witness to the daily wars and to point to a way forward through them all. Our job is to create new language for the worlds we can imagine and hope years from now, maybe two or two hundred, that language will prove useful to the ones we leave behind.
Yes, I believe this is what I will tell them,
Your faithful Trickster,
Helen
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