End of the Year Reading Summation

At the beginning of last winter, I made a reading list of books I wanted to read for 2011. Looking over  the list, I see that finished two of them (Wild Seed and Half of a Yellow Sun , read partial amounts of others (Omeros and The Odyssey) and put all the others away for future reading. Now, don’t think I only read two books this year!  Below is a list of books read this year:

 

February:

(poetry) Song of Lawino & Song of Ocol – Okot p’Bitek

March:

(poetry) Nappy Edges – Ntozake Shange

(science fiction) Wild Seed – Octavia Butler

April:

(children) Mansa Musa: The Lion of Mali – Khephra Burns

(fiction) House of Sand and FogAndre Dubus III

July:

(historical fiction) Someone Knows my Name – Lawrence Hill

(nonfiction)Mississippi in Africa – Alan Huffman

October:

(poetry) Buffalo Dance: The Journey of York and When Winter Comes: the Ascension of York – Frank X. Walker

(fiction) Song of Solomon – Toni Morrison

November:

(poetry) Isaac Murphy: I Dedicate this Ride – Frank X. Walker

(nonfiction) Lewis & Clark Through Indian Eyes – ed. Alvin M. Josephy, Jr. (in progress)

 

I recommitted myself this year to read more poetry and I definitely have. There are poetry books I didn’t include in this list as I’m as still reading them. These books include Prophets by Kwame Dawes, African Sleeping Sickness by Wanda Coleman, Harlem Gallery by Melvin B. Tolson,  Neon Vernacular by Yusef Komunyakaa, Alphabet of Desire by Barbara Hamby, When Light Breaks by Melanie YeYo Carter, Dear Darkness by Kevin Young, the Collected Works of ee cummings, etc.

 

 

 

Omeros by Derek Walcott (excerpt)

I’ve been flirting with this book on and off throughout the year. However, as the year nears its completion, I find the very first poem of the Nobel prize-winning book by Derek Walcott haunting me. Take a look.

Book 1: Chapter 1 – Section 1 (Excerpt)

"This is how, one sunrise, we cut down them canoes."
Philoctete smiles for the tourists, who try taking
his soul with their cameras. "Once wind bring the news

to the laurier-cannelles, their leaves start shaking
the minute the axe of sunlight hit the cedars,
they could see the axes in our own eyes.

Wind lift the ferns. They sound like the sea that feed us
fisherman all our life, and the ferns nodded ‘Yes,
the trees have to die.’ So, fists jam into our jacket,

cause the heights was cold and our breath making feathers
like the mist, we pass the rum. When it came back, it
give us the spirit to turn into murderers.

I lift up the axe and pray for strength in my hands
to wound the first cedar. Dew was filling my eyes,
but I fire one more white rum. The we advance."

For some extra silver, under a sea-almond,
he shows them a scar made by a rusted anchor,
rolling one trouser-leg up with the rising moan

of a conch. It has puckered like the corolla
of a sea-urchin. He does not explain its cure.
“It have some things" – he smiles – "worth more than a dollar."

He has left it to a garrulous waterfall
to pour out his secret down La Sorcière, since
the tall laurels fell, for the ground-dove’s mating call

to pass on its note to the blue, tacit mountains
whose talkative brooks, carrying it to the sea,
turn into idle pools where the clear minnows shoot

and an egret stalks the reeds with one rusted cry
as it stabs and stabs the mud with one lifting foot.
Then silence is sawn in half by a dragonfly

as eels sign their names along the clear bottom-sand,
when the sunrise brightens the river’s memory
and waves of huge ferns are nodding to the sea’s sound.

Although smoke forgets the earth from which it ascends
and nettles guard the holes where the laurels were killed,
an iguana hears the axes, clouding each lens

over its lost name, when the hunched island was called
"Iounalao," "Where the iguana is found."
But, taking its own time, the iguana will scale

the rigging of vines in a year, its dewlap fanned,
its elbows akimbo, its deliberate tail
moving with the island. The split pods of its eyes

ripened in a pause that lasted for centuries,
that rose with the Aruacs’ smoke till a new race
unknown to the lizard stood measuring the trees.

These were their pillars that fell, leaving a blue space
for a single God where the old gods stood before.
The first god was a gommier. The generator

began with a whine, and a shark, with sidewise jaw,
sent the chips flying like mackerel over water
into trembling weeds. Now they cut off the saw,

still hot and shaking, to examine the wound it
had made. They scraped off its gangrenous moss, then ripped
the wound clear of the net of vines that still bound it

to this earth, and nodded. The generator whipped
back to its work, and the chips flew much faster as
the shark’s teeth gnawed evenly. They covered their eyes

from the splintering nest. Now, over the pastures
of bananas, the island lifted its horns. Sunrise
trickled down its valleys, blood splashed on the cedars,

and the grove flooded with the light of sacrifice.
A gommier was cracking. Its leaves an enormous
tarpaulin with the ridgepole gone. The creaking sound

made the fishermen leap back as the angling mast
leant slowly towards the troughs of ferns; then the ground
shuddered under the feet in waves, then the waves passed.

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Review: Lewis and Clark Through Indian Eyes

Lewis and Clark Through Indian Eyes
Lewis and Clark Through Indian Eyes by Alvin M. Josephy Jr.
My rating: 0 of 5 stars

A quote:

“Recent scholarship on the Doctrine of Discovery by Robert Miller, Eastern Shawnee, Lewis and Clark Law School professor, and member of the Bicentennial Circle of Tribal Advisors […] dispels the popular belief that the Louisiana Purchase was a remarkable land deal because the United States did not buy the land in that transaction. If the United States had bought the land, the next century would not have spent executing treaties and buying land for tribes to acquire that territory. Instead, what the United States purchased were Napoleon’s so-called discoverer’s rights.”

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Miss Lou (Louise Bennett) on the Jamaican Language

Louise Bennett on the Jamaican Language

Jamaica’s Dr. Louise Bennett Coverley, Miss Lou as she was affectionately called, was born in Kingston, Jamaica on 7th September, 1919. A cultural icon locally, regionally and internationally, Miss Lou was one of Jamaica’s leading comediennes and the ‘only poet who . . .really hit the truth about her society through its own language.’ (Source)

Gwendolyn Brooks on Langston Hughes

Gwendolyn Brooks on Langston Hughes:

“I met Langston Hughes when I was sixteen. When I went to Metropolitan Community Church to show him some of my poems at the behest of my mother who accompanied me and saw to it that I did this. He was most kind and read the poems right there after his reading and told me that I had talent and that I should keep writing. Later I met him again because he came to a poetry workshop that a reader on the staff of Poetry Magazine had started at the Southside Community Center. Her name was Inez Cunningham Stark. And he attended one of the meetings. People who belonged to this group were Bill Couch, Margaret Burroughs, Fern Gayden, Margaret Cunningham, who is now Margaret Danner and Edward Bland. Langston Hughes was mostly excited about the work that we were reading and he predicted a beautiful future for all of us. Later on still I gave a party for him when I lived at 623 Sixty-third Street and there were about seventy-five people or so crowded into our little two room kitchenette, and nobody had a better time than Langston Hughes who was real “folk”. Never any airs or pomposities from him. And as you say, he has helped a great many young people. Showing interest in their work and encouraging them.”

Excerpted from Conversations With Gwendolyn Brooks

Voices from Haiti: Storm by Kwame Dawes

Voices from Haiti: Storm (English Version) by Kwame Dawes

English version of the visual poem Storm with poetry by Kwame Dawes, images by Andre Lambertson.

For Malia Jean

From here the mountains around
Port-au-Prince are green; too
far to see the denuded hillside,
too far to see the brown wounds,
too far to see the layered
city of sand bags, wooden
reinforcements, heavy plastic
tents, the gravel, the dust,
the narrow lanes, the gutters,
the stolen power lines,
the makeshift clubs, the cinema,
the internet café, the phalanx
of shower booths, the admonitions
to keep the place clean, as if
someone hopes to restore
this stripped down hillside
to its glory as a golf course
for expatriates, the moneyed,
the diplomats, too far
to see the constant cloud
from wood fires and coal
factories tucked into
this city of improvisation; too far
though from here you can smell
the rain gathering at dusk.
Tonight the deluge will heal
all sores, clear the air of dust
from the crushed stones;
tonight the alabaster ruins
will gleam through the tender
mist of rain; and this body
that has grown weary with living,
will hope for a flame of prophesy;
for even the smallest ember
must keep the heat from slipping
away. This is my world,
these days; this and the ritual
of pills, the cycle of nausea,
the relief at three in the afternoon,
that hour when I feel as normal
as I was before all of this.
The blackness at the edge
of my eyes returns by five o’clock;
and here is where my prayers
are stripped of all ostentation,
here faith is tasteless
as unleavened bread; here
hope is a whisper from a dried
mouth, and I know what
the presence of God is. The cool
silence of a cemetery at twilight
is my comfort; the resignation,
the calm presence of mountains,
like these dumb tombstones.
I long to make deals with God.
The transaction the weary
and heavy laden make: Take
this body, it is used up now,
let it rest, dear God, let it
rest. Take this body, it is
yours now, let it rest, Lord,
let it rest. The storm covers
the earth. I stand in the rain.
It comes like the sound of grace,
soaking me to the bone—first
the taste of salt, then the clean
flow of healing slipping in my mouth.

Reading may differ slightly from text

This video is part of a multi-media series "Voices from Haiti" (http://bit.ly/rdk0fp) exploring life after the quake, focusing on the lives of those affected by HIV/AIDS.

Kendel Hippolyte on Reggae & Writing

Reggae for me is very much associated with the ’70’s, with a time of a lot of self-questioning, nationally, individually. And not just self-questioning, because also I think it was very much a time when people were open to ideas about what I will just loosely call the spiritual world, you know, the inner world. And there was a sense that both things were important – that is, making things right in the world of the here and now, the social world, kind of building a New Jerusalem impulse; and also the other important thing was attending to what was going on inside of you and becoming right, becoming what the rastaman referred to as the higher man, or the Iya-man. So yes, I think reggae was important in terms of keeping the significance of those two strands of living very alive and real and accepted and normal for a lot of us.

Excerpted from Talk Yuh Talk: Interviews with Anglophone Caribbean Poets, editor: Kwame Dawes