"Darktown": Good Cops, Bad Cops, and Race in Atlanta, 1948

Darktown, a crime novel by Thomas Mullen, takes off from a real event. In 1948, Atlanta hired its first eight black cops to police "Darktown," the derisive name for black neighborhoods. Black cops were not permitted to drive or arrest a white person. For their own protection -- as a quarter of Atlanta's cops belonged to the KKK -- they could not wear their uniforms to and from work, could not patrol without a partner, and could not enter the police station. Their HQ was the basement of the YMCA.

[Photo collage: Atlanta 1948, Darktown, and the real-life cops who inspired the novel.]

In the novel, Officer Lucius Boggs is one of the eight. A college-educated son of a preacher, he still lives with his parents on Auburn Avenue, the actual neighborhood of Dr. Martin Luther King, Sr., "a private world" of wealth, culture, and fine homes cultivated after a white rampage through Atlanta's black neighborhoods in 1904 to be "a protective bubble keeping them safe from the rest of the city, the South, America" (216). To his uncle, Boggs claims to have built up antibodies to racism around him. His uncle grips him by the shoulders and pleads, "Bleed those antibodies from your veins!" Boggs opens his heart to be more vulnerable, and more angry, during the course of this story.

His partner Tommy Smith comes from darker places but has a lighter touch. When we first meet him, he's limping from "acrobatics," i.e., his jump from a third-story window to escape his girl friend's boyfriend (2). Boggs shrinks back when Tommy uses his fists and baton to shut down a petty criminal. In one of Mullen's great scenes, full of atmosphere, tension, and humor, Smith lays a loaded gun on a barroom table within reach of his adversary, daring the crook to shoot him while a blues band plays on. In this scene, we learn that Smith has direct experience of lynchings, which are just family lore for Boggs (155).

Both men are motivated to clean up their neighborhood. In the first chapters of the novel, they investigate gambling and liquor violations. They've set their sights on Mama Dove's brothel. But Boggs is feeling the pull to do something more. In his father's church during the funeral of a black man gunned down by white officers, neighbors confront Boggs: "I thought you were supposed to stop this!" (86)

Stepping out of his protective bubble, Boggs investigates with his partner the death of a young black woman. In the first incident of the novel, ticketing a drunk white man for driving into a light pole, they see her in the passenger seat in a light yellow dress, her face bruised. Days after, they find her corpse in a dump, recognizable only by the dress. When the driver turns out to have been an ex-cop whose name has been expunged from their report, the two cops look for justice off-hours. Their investigation takes them south of Auburn Avenue to Mama Dove's brothel, into the forbidden police station, way out to a farm terrorized by a sheriff and his posse, and the white neighborhood of a Senator.

They find an ally in Officer Dennis Rakestraw, who runs a parallel investigation of his own. Grandson of a German immigrant, he served with American troops at Dachau Concentration Camp, where he gave tours to townspeople who protested they never knew what was going on there (72). Sensitive to pervasive racism, he grows sick of the casual brutality and corruption of his partner Lionel Dunlow. With the discovery of something going on between Dunlow and the ex-cop who crashed the car, Rake goes into partnership with Boggs and Smith. The excitement builds from there.

The writer Thomas Mullen creates sympathetic characters. The more we learn about the victim, Lilly Ellsworth, the more we appreciate her courage and faithfulness to her family back on the farm. The Ellsworth father maintains his dignity facing unrestrained racist cops; the teenage brother is crushed by the weight of responsibility and sadness, and his stoic mother rebuffs the cops with suppressed rage (ca. 285). Mama Dove handles the cops with ruthless sarcasm (186). Even deplorable Dunlow, drunkenly spilling his story to Rake in a baking hot toolshed, reveals a side to his story that makes him understandable, though not forgivable (Ch. 31). We glimpse this other side early on, following a raid on the family of a black jailbreaker, where Rake, afraid for his life, has splashed scalding grits into the sister's face: Dunlow hugs his shaken partner (33). Dunlow feels some kind of sympathy for Rake, though we don't yet understand why.

Atlanta radio host Lois Reitzes opined during an interview with Mullen that Atlanta's weather is another character in the novel (City Lights, WABE FM). Mullen, who lives here, agreed. He conjures the morning light, relentless heat, sweat, the sounds and atmosphere of steamy nights.

Since May, it seems that we white people have felt like the heroes of noir detective fiction, described by Lucius's Uncle Percy as "good men who discover their environments are far darker than they realized" (216). Disturbed by videos of whites confident that the law will stand by them when they claim to have felt threatened by an unarmed black man - Ahmad Arberry, Chris Cook, and George Floyd -- we are coming to perceive the dark truth behind the glib phrases we've come a long way, post-racial America, and a few bad apples.

Those sayings have been our antibodies, enabling us to deny what black people still experience everywhere they go. For white readers, entering into the vividly realized world of Darktown may help to bleed those antibodies from our veins.

Related links
• I respond to the second book in Mullen's Darktown series, Lightning Men.
  
• See my Crime Fiction page for a curated guide to other fiction in the genre.
• My reflection on the movies Chinatown and LA Confidential (07/2016) specifically focuses on "noir" crime fiction. It ends with links to other reflections that explore the noir approach to storytelling, including the series by wonderful Walter Mosley about Easy Rawlins, a black man pursuing justice in LA after the Second World War.
• In an interview with NPR's Karen Grigsby Bates, Mullen tells her that he'd already started the novel in 2014 when the police killing of Michael Brown made headlines. When Bates asks if a white author Thomas Mullen can write a fair account of the black experience, he tells how the manuscript was sent around without his name or any mention of his previous historical novels, so that the story was accepted on its own merits. Hear the interview with Mullen and his publisher, 9/23/2016
• The image of Atlanta, ca. 1948, is from a blogger's review of the hardback edition at Jolene Grace Books

"Ashes": Seeds of America Trilogy Concludes

In the conclusion to Laurie Halse Anderson's The Seeds for America Trilogy, the narrator Isabel at last can attempt to rescue younger sister Ruth from enslavement years after Madame Lockton split the siblings. At the same time, General Washington and his French allies are closing in on the British Army at Yorktown. Isabel resents that her old friend Curzon seems more interested in that action than in helping her. As the title Ashes and the first chapter's epigraph suggest, this will be a novel of "blood and ashes." We see an odious slave overseer, stomach-churning disease, and gruesome carnage.

Yet the overarching question of the novel gives it the energy and delight of a romantic comedy: Will Isabel and Curzon ever realize that they love each other?

My friend Susan started reading this third book while I was still enjoying Forge, which is narrated by the young man Curzon (see "Friendship and Fire," 06/2020). I expressed my hope that Curzon's affable narrative voice might continue in the final book, or at least alternate chapters with Isabel's more intense voice. Susan made an interesting comment: "The narrator has to be Isabel, because she has more to learn."

I agree. When Curzon wants to re-enlist with the Continental Army, Isabel tries to dissuade him:

"I am my own army," I said. "My feet and legs, my hands, arms, and back, those are my soldiers. My general lives up here" -- I tapped my forehead -- "watching for the enemy and commanding the field of battle.... Neither redcoats nor rebels fight for me. I see no reason to support them." (126)

Curzon asks, "What do you fight for, then?" She answers that she wants only to get away from fighting. But, weeks later, she comes to understand an essential difference in their approaches to life:

He favored the larger stage, the grand scale at which folks sought to improve the world. I had chosen to focus on the smaller stage, concentrating myself only with my sister's circumstances.... I realized that Curzon did not care more for his army than me, or even feel that there was a choice to be made. His heart was so large, it could love multitudes. And it did. (242)

Isabel learns from Curzon. She speaks to both the larger and smaller "stage" when, following victory, Virginians re-enslave blacks in the camp and in the ranks. When Curzon expresses bitterness, she pours seeds into Curzon's hand, the ones from her late mother's garden that Isabel and Curzon have preserved through all their years together. A garden has to begin with something, she explains. As the seeds sprout and bloom, you can tend and shape the garden. Echoing the very first words of the series, a quote from Thomas Paine, Isabel says, "Seems to me this is the seed time for America" (271).

We know that one of the seeds is oppression of dark skinned Americans. But we're still free to make of the garden what we will.

There's so much else I want to remember from this book. There's a boy named Aberdeen who's "sweet" on Ruth; a donkey that Ruth names "Thomas Boon" in a scene both light-hearted and heart-warming; the re-appearance of Curzon's old friend Ebenezer; an emotional reconciliation (174); and, of course, the answer to that question, Will they ever realize they love each other?

Laurie Halse Anderson. Ashes. Conclusion to The Seeds for America Trilogy. New York: Atheneum Books for Young Readers, 2016.

Before You Say Something You'll Regret...: Crucial Conversations

"Take a deep breath, Mr. Smoot. You're about to say something you'll regret."

I whipped around from the 7th grade girl who had made me so mad to face the boy who spoke those words behind my back. He was smiling, but very red in the face.

He continued, "Count to ten."

I did. Then I apologized to the class, laughed at my foolish reaction, thanked him, and did my best to meet the girl's needs. She only wanted to do well, and my instruction had not told her how.

That's my own contribution to the trove of similar anecdotes that show effective ways to handle conversation when it goes "crucial." These anecdotes often made me tear up, because nothing gets to me like forgiveness and reconciliation. There's the one about the wife who wants to feel appreciated more than desired (98); the wife who finds a nearby no-tell motel charged on her husband's account (149); and the mother whose daughter screams, "I finally get a boyfriend and you want to take him away from me" (170)

The authors slice these anecdotes up, filling the in-betweens with observations of what's going wrong, and what can make it go right. So each chapter is a kind of story, with a heartwarming denoument.

The basics are all present in my own anecdote. Look at yourself and others to see if a conversation has gone wrong. Apologize. Make it safe, expressing that you don't want the other to feel badly, and you do share a common goal (and if you don't agree on a specific goal, make the goal more general). Find out,Why would a rational, decent human being do what they're doing? I've always known, true authority is based on mutual respect.

Here are a few gems from the book:

• Sarcasm is a form of silence (75)
• Respect is like air: You don't notice it, but when it's gone, it's all people think about (79-80)
• When a conversation turns crucial, "step out of the content" to examine why there's "silence" or "violence," sure signs that someone doesn't feel safe (92 and before)

Some of the book's lessons are good for teaching my students about persuasive rhetoric. There's a list of ways to win an argument by hurting everyone and shutting down true dialogue:

• Stack the deck with our supporting facts
• Exaggerate
• Use inflammatory terms
• Appeal to authority
• Attack the opponent
• Make hasty generalizations
• Attack a straw man

I'd add "What about?" as in, "Oh? What about that time when...." It occurs to me as I type this up that I hear NPR interviewers sidestepping this kind of rhetoric every time they interview partisans on the news.

One of the many stories contributed by readers concerns using the principles in this book to compose a speech for an international audience filled with defensive delegates (222). For teaching persuasive writing, these are understandable notions: make the other side feel "safe" and mirror the other side's stories.

The authors' use of the word "story" is helpful. It's better for teaching writing than the dry word "thesis." Facts don't have power to make us emotional, but the stories we make from them do. If you're feeling strongly, then examine your story. Often, there's more than one story to explain the facts (115).

Also, vocabulary matters. "Angry" doesn't give you enough information; "surprised" and "embarrassed" give you some things you can address (114).

Some of the strongest stories and lessons follow the index. In an afterword, the authors tell what they've learned in a decade of teaching this book. These are strong:

• It's not only when it matters most that we do our worst. The author blew up at a minor $3 charge (224).
• Ready to launch a tirade at his 15 year old son, the father took a moment to examine the boy's story. When his own body visibly relaxed, the boy transformed, "no longer a monster -- he was a vulnerable, beautiful, precious boy" (226).
• You can't make someone else have dialogue with you. But weeks of the father's approaching the withdrawn, sarcastic daughter, "softened" her to the point that she felt safe to tell him her story (230).

One author tells us that some readers who thank him for the way the book has helped in their lives also admit that they've not done much more than skim the book. He says that's okay. We all have good ideas of what best behavior looks like, and just the reminder that a conversation has turned crucial is enough (228).

When that happens, take a deep breath. Count to ten. And start over.

Crucial Conversations: Tools for Talking When the Stakes are High by Kerry Patterson, Joseph Grenny, Ron McMillan, and Al Switzler. Second Edition. New York: McGraw Hill, 2012.

"Forge": Friendship and Fire

Ten minutes into Laurie Halse Anderson's YA novel Forge, I'd laughed out loud four times, gasped and cried. Those reactions mix in about that same proportion throughout the novel, along with "awwws" and some outrage. Comparing this to Chains, its predecessor in Anderson's trilogy Seeds of America, I find the same skillful manipulation of her story to fit with events of the War for Independence, with more playfulness and a whole lot more fart jokes.

[Image:   Laurie Halse Anderson. Forge. New York: Atheneum Books for Young Readers, 2010.]

The jokes are a guy thing, natural to Anderson's narrator Curzon. In Chains, the intense story of Isabel, a girl enslaved, Curzon was comic relief, with his ridiculous floppy red hat, an earring, military garb too big, and a mouth on him. Even at the end of that story, sick and starving in a military prison, he's making jokes. Now he's "almost 16," meaning 11 months short of his birthday, enrolled in the Continental Army, longing to reunite with Isabel.

Friendship leavens Curzon's suffering from the elements, privations, and hostility from a few of the other teenaged boys in his company. Foremost among his allies is Ebenezer "Eben" Woodruff, the young soldier that Curzon saves early in the novel. Eben's gratitude is as boundless as his chatter, expressed often with arm-numbing punches to Curzon's shoulder.

A gulf opens between the two friends in a passage that anticipates how the "seeds of America" in 1777 will grow through Civil War to Civil Rights to those today who pit "law and order" against "systemic racism." When Eben argues that runaway slaves break the law, Curzon counters, "Bad laws deserve to be broken," just as the King's decrees are being rebuffed by the colonies. Eben asserts that "running away from their rightful master is not the same as America wanting to be free of England." Curzon falls silent a moment.

I almost told him then; told him that I and my parents and my grandparents had all been born into bondage, that my great-grandparents had been kidnapped from their homes and forced into slavery while his great-grandparents decided which crops to plant and what to name their new cow. (66)

If they'd had the phrase "white privilege," Eben still wouldn't understand. When Eben counters that bondage is "God's will," Curzon walks away: "You're not my friend." The ugly and painful chapters that follow make the friendship, when it returns, all the more deep and sweet.

To fit the arc of Curzon's story to a day-by-day account of events in 1777-1778, Anderson paces her chapters to make the personal coincide with the historical so that jaw-dropping surprises don't feel random. Instead, for example, we think, "It makes sense they would be there!" Anderson shows off in a playful way, meting out highpoints to fall on significant dates. There's peace-making and good will on Christmas, very bad luck on Friday the 13th, something having to do with the heart -- no spoilers, here -- on February 14th, and, for May 1st, more than one reason to think that our narrator has Maypoles on his mind. The way Anderson plays with her material to hit these marks adds another pleasure to the novel.

Anderson plays with the title, too. When my seventh graders read Chains, there's always a bubbling up of energy as the kids realize how many ways the title appears in the text, relating to story and themes. That game continues, as Chains are made at a Forge. Much of the novel takes place at Valley Forge. Curzon, who once worked for a blacksmith, makes himself a black "Smith" when he enlists with an alias. The hardships of military life are a "forge," says a fellow soldier, to be "a test of our mettle" (121). Lead antagonist James Bellingham has forged a metal collar for his slave. By training during the spring, ragtag soldiers are "forged" into an army. Then, forged notes are part of Curzon's escape plans.

Of course, there are no forges, no chains, without fire, and a singular passage about fire and chains confirms the strength of the fire that burns in Curzon.  He tells of hearing a story from Benny, the runt of the company whom Curzon admires for courage. It's little Benny who shames a bully to tears for shirking (140).  Curzon bites his tongue to keep from laughing when Benny, trying to fit in with the big boys, cusses "like a granny," Oh, foul, poxy Devil! (95).  Curzon, who cannot read, listens intently when Benny tells stories to his mates. 
The story of the Titan Prometheus, chained to a rock for sharing fire with the needy, comes to Curzon's mind at a moment of intense hopelessness.  Bellingham has outmaneuvered him: since Curzon is inured to pain, Bellingham threatens to punish Isabel for any misstep by Curzon.  Moments later, Curzon stares into a fireplace and recalls the story, though not the name, of a "fellow ... chained to a rock where an eagle ate out his liver, which grew back every night, and so on through eternity."  Curzon reflects,

When Benny finished his story... I did not know what I would have done if somebody shackled me to a mountain and sent an eagle to eat my insides, day after day after day.

Now I knew.  I would fight the eagle and the chains and that mountain as long as I had breath. (199)

This inner fire is important to Laurie Halse Anderson's trilogy.  In education forums and in public discussion of novels and movies, people this year have questioned whether white authors should be writing about the experiences of people of color.  Anderson, a white woman, gives us in her epigraphs samples from primary sources to show us how close she comes to real lives and real voices of the time, black and white.  She has given her black, male, teenage protagonist an appealing voice and strong agency in his own salvation; there is no White Savior, here.

Anderson's other works include memoirs of her own experience with abuse.  When she writes about Curzon's despair and anger under someone else's absolute power over his body, she writes with authority.   In Chains, both Isabel and her nemesis Madam Lockton suffer arbitrary decrees and physical beatings.  In Forge, it's different. As Isabel fills Curzon in on a particularly violent slave trader, she stops talking.  Curzon is mystified:

I was overcome by an unsettling sensation, as if some giant had picked up the whole of the earth and tilted it.  She'd been hurt, scarred on the inside of her spirit, and I did not know how to help her.  (189)

Curzon lacks our culture's generic phrase sexual abuse for what Isabel experienced.  But Curzon knows it when he sees Isabel forced to lather Bellingham's face while the odious man soaks in a tub. Giving orders, the man casually pets Isabel.  Curzon barely contains himself, thinking

Take your hand off her, you foul whoreson.
"Of course, sir," I said.   (207)

Though victimized, Isabel is no victim.  When she and Curzon make risky plans, Curzon says, "We should wait... for our luck to turn" (270).  He observes, with admiration, that others, female and male, would have "blubbered" and "backed out":

Not Isabel. The reverse side of her pigheaded stubbornness was unshakable courage that was worthy of a general.
"If our luck does not turn for the good on its own," she said, "we'll make it turn." (270)

For the finale, Anderson whips up action, humor, surprises, poetic justice, and a perfect conversion of her major themes, forge, freedom, and guys. As the story ends, Curzon is once again laughing, "walking out of Valley Forge the way I walked into it, with friends."

[See my response to Ashes, concluding book of the trilogy, 06/2020]

Around the World on a Bike

Tomorrow, I start going the other direction. This is something Dad did, running 25,000 miles over a period of years. Happy to continue the tradition.

PS - I've decided to do something different. I'm logging my miles on a virtual tour of the USA, stopping to take virtual selfies at places I've lived or loved. See my page Cycling America, Virtually.

Mary Karr's "Sinners Welcome": Discomfort and Joy

A hand at your back gently pushes you out into your life: the image appears in poems that open and close Mary Karr's collection Sinners Welcome (New York: Harper Perennials, 2006). In between, the poems help us to feel both the stifling power of the boxes that encase us and the joy of escape.

Not having read Karr's trend-setting memoirs, I pieced together from different poems the narrative of a mother who grows up with her son. He's a nearly-mythical being, angel or god-baby, born in a hurricane, appearing "in a flash...a tiny blaze" as trees fell and power lines "snapped and hissed like cobras" ("A Blessing from My Sixteen Years' Son" 62). From a tiny "pearl" he grew to be a "muscled obelisk" now "pawing" through the refrigerator for a snack. She remembers his Mother's Day gift, an aquarium full of crickets singing "as if I were the sun / Which I was, I guess, to him, / and him to me" ("Pluck" 29-30). In his room after he's gone to college, she reflects,

If you've never been a kid, and choose to raise one, know
he'll wind up raising you. From whatever small drop
of care you start out with, he'll have to grow an ocean
and you a boat on which to sail from yourself
forever, else you'll both drown. ("Son's Room" 54)

In this poem, she calls her alcoholism a "sarcophagus" that "boxed" her in before his baby cries "ripped through the swaths of ether I hid in." Nearly twenty years pass in a line as "he grinned up and eventually down / to me from his towering height" and his breathing, his life, freed her from her "ribcage," her self.

A series of poems surtitled "Descending Theology" expresses the abstract doctrine of the Trinity in terms physical enough to make us squirm. The surtitle references the Nicene Creed, the Lord "came down from heaven."  In other places she refers to God's incarnation by that word's literal meaning "enfleshment," as when the crucified Christ, separated from his body, "ached for two hands made of meat / he could reach to the end of" (61). Her version of the familiar Christmas story is not for the squeamish:

But in the muted womb-world with its glutinous liquid
the child knew nothing
of its own fire....
He came out a sticky grub, flailing
the load of his own limbs...
("Descending Theology: The Nativity" 9)

The Trinity pervades her retelling of the Crucifixion. She spares no gruesome detail as she describes the nails, the sagging rib cage, the suffocation, wondering "if some less / than loving watcher / watches us." Then "under massed thunderheads" the man on the cross feels his soul "leak away, then surge" as "wind / sucks him into the light stream" and "he's snatched back, held close" (52). In Karr's imagination, the Resurrection is wholly physical, the word "Spirit" translated literally as "breath": "In the corpse's core," she writes, "the stone fist of his heart / began to bang on the stiff chest's door / and breath spilled back into that battered shape." She rounds out the Trinity with the assurance to us, "Now it's your limbs he longs to flow into... as warm water / shatters at birth...."

Being freed from an enclosed space (tomb, womb, room, rib cage) to draw in air is often part of the experience in this collection. She writes in "Overdue Pardon for Mother with Knife" that she now will "glorify the force that stayed" her mother's hand from using the knife on five-year-old Mary (59), and that an "aperture" opened in her heart "(not a dagger slot)" moving the child to "guzzle down breath like sweet spirits // as if a pillow just slid off my face" (60). A sullen juvenile delinquent whom the poet once tutored seemed a hopeless cause, though there's a hint of connection and regret when she writes to him "you ignored -- when I saw you wave at lunch -- my flinch," and she hopes that, in prison, "some organism drew your care," even if it was just a cockroach, or "some inmate / in a wheelchair whose steak you had to cut / since he lacked hands" so that the "stone" could "roll back" from the "tomb hole" in his heart (12). I stopped breathing as her lines drew me into the experience of a man falling through ice and being whipped by the current downstream, "numb lips pressed to the river's spine, to suck slid inches of air" ("The Ice Fisherman" 50).

These motifs mix with gratitude in her evocation of a live performance of Mozart's Piano concerto in "A Major" (16). She plays freely with language, as when she puns on a "corps" of players "in funeral dress" lining up around the piano that's like a "sarcophagus" as it contains, like an Egyptian tomb, "flocks of birds, banks of cirrus clouds, Egyptian forest groves." The "dread-locked," "lion-headed" soloist "strides" to the piano (Awadagin Pratt - I recognized him before I saw the dedication) - the orchestra's bows tilt "like the tiny masts of lifted sails," and the "piano's notes unknot / some inner ropes in me." When there's a "wave," we're thinking of nautical metaphors, but it's the "broad wave of the maestro's wand" that sets off the musical journey, "the notes skittering us along like surf." At the end of the concert, crying, she reflects "I never haven't breathed so long." In this poem, as in others, she has associated regimentation and order with cages and death, but this time she puns, "I've seen a death with order, meant but no way mean." The pianist has "sprung our sternums wide / and freed us from our numbered seats."

Other poems tell of the challenges and consolations of writing. "I came awake in kindergarten," she writes, "caged" in a desk "under the letter K," reflecting now that "in the surrounding alphabet, my whole life hid," its names and vows, and how, when she comes to "the valley of the shadow of blank," she can lean on her "spinal K," i.e., letters, "a strong bone in the crypt of flesh I am" (3). A harsh word in grad school from a celebrated teacher opened her "un-mascara'ed eye" to see the challenge of an "intricate" world "impossible // to transcribe on the small bare page" (15).  Recreating childhood observations of her family at home on an ordinary day, she tells how her-ten-year old self grabbed paper to write it down ("Still Memory" 65).

In this collection, gratitude is the emotion that comes across most, for an interested student who "knows what I know, or used to know" ("Winter Term's End" 34); for teachers and colleagues;  and for a once-fierce cat who, leaning into her for comfort at the end, leads her to pray, "Lord, before my own death,/let me learn from this animal's deep release into my arms" (47). There are poems of regret and some that made me cringe. Even with those, as she observes in her essay, "There's always joy in seeing how others see, even when it entails a stab of pain" (89).

In an afterword "Facing Altars: Poetry and Prayer," Karr writes that learning to pray "thank you" was her entry into faith and out of addiction. Long before she believed in God, she'd felt the "awe" of poetry, how a poet far away in time and space could connect to her life. Now she aims to express joy in her work, though she admits "I still tend to be a gloomy and serotonin-challenged bitch" (90).

I like to think that those hands pushing gently at the open and close of the book are a sly suggestion of hands pressed together, framing the poetry as prayer.

Firebombing and Force: What's "Strong?"

Both sides - the demonstrators who told WABE "we tried non-violence and it didn't work [so] burn [Atlanta] down!" and the President who threatened looters with "thousands and thousands" of armed soldiers and "vicious attack dogs" -- are deluding themselves that one great show of strength will end the problem once and for all.

To impose discipline once and for all, I did the worst things I've ever done -- hitting the dog, losing my temper at a student. Even when you get the satisfaction of feeling your power over others, their fear of you builds a reservoir of rage and resentment. Whatever you hoped for -- a loving pet, students eager to learn from you, a community of mutual trust and respect -- you've doomed it. Next time, the demonstrations of power on both sides will be even more destructive.

Our President called governors "weak" and threatened to override them with "strength." He said, "You're dominating or ... you're a jerk." In response, commentator George F. Will called the President a "weak person’s idea of a strong person, [a] chest-pounding advertisement of his own gnawing insecurities" (June 1).

If our President were to open the Bible he brandished the other night, he might see numerous times when his kind of "strength" failed God Himself, when awesome force failed to make His people do right once and for all. God tried expulsion from Eden, a world-wide flood, fire from heaven, and opening the earth to swallow the rebels. Psalm 78 alone gives 72 verses' worth of God's forceful actions that didn't have lasting effect. It works the other way, too: when emperors exerted force to make the Jews bow down to them once and for all, the Jews refuse, dance in the furnace, sleep beside lions, and light the menorah.

Jesus lived under oppression from his birth to his death. The massacre of babies at his birth was to protect Herod's claim to the throne; the crucifixion was to stop the Jesus movement once and for all. Theologian Howard Thurman, mentor to Martin Luther King, Jr., outlines how other Jews resisted Roman oppression. Some, such as Herod and the much-reviled tax collectors, cooperated with the Romans; the Pharisees enforced Jewish identity and separation from the Romans; the Zealots advocated violent insurrection. Among the apostles of Jesus were some from each group. Thurman shows how each of their ways came with an intolerable cost, from loss of self-respect to violent retribution.

Jesus offered another kind of strength: radical respect for the other, love on a societal scale. Jesus stood up, told the truth to the religious and political authorities, but did not shun Nicodemus the Pharisee nor the Roman centurion whose daughter was ill. At the start of his ministry, Jesus refused Satan's temptation to bring about the kingdom of God by power. Jesus exalted the poor and weak and welcomed outcasts and foreigners. Asked would he forgive anyone as many as seven times, he replied, "Seventy times seven." When Peter defended him, Jesus commanded Peter to put the sword away. Hanging from the cross, he was mocked for having power to save others but not himself.

In our present context, what would Jesus' kind of strength look like? Our creator "became flesh and dwelt among us," says John's Gospel. I imagined what would happen if police officers facing a crowd were to take off their armor, put down their weapons, and join the demonstration. To my surprise, I learned that's what happened in Flint, Michigan and other places around the country. [See collage]

So, once again, the second time in just a couple of weeks, a camera has broadcast the killing of an unarmed black man by white men confident the state will back any white man who claims to have felt threatened by a black man. Once again, while politicians express dismay at the most recent killing, some (such as the President's spokesman Jake Tapper) deny that this kind of event happens routinely.  Once again, both sides face off.

Once and for all, can we agree that there's a better way?

Blogposts of related interest:
• Racism is about fear before it's about hate (07/2016)
• Howard Thurman's Jesus and the Disinherited: Real Prophecy. (12/2015)
• A year before George Will called the President a "weak person's idea of a strong person," I wrote how this president is a 13-year-old boy's idea of a great leader: America's First Teen President and Other Adolescent Power Fantasies (07/2019).