Tag Archives: professional development

Nawal El Saadawi

“Nawal El Saadawi: (1931-2021) Egyptian writer. The foremost woman writer of Egypt and the Middle East, el Saadawi has published nearly thirty books of fiction and sociology. She is also an influential activist for woman’s rights and a medical doctor. About half of her work has been translated from Arabic into English, including several novels. Woman at Point Zero (1983) is about a young village girl forced into prostitution and condemned to die for murder. The novel, which has been translated into twenty-two languages, chronicles the sexual exploitation of women in Egypt and examine the narrow range of options available to women in a conformist society. Other novels include God Dies by the Nile (1987), The Fall of the Imam (1988), and The Innocence of the Devil (1992). El Saadawi’s fiction draws on indigenous Arabic narratives, and thus her prose often seems highly stylized and poetic. Death of an Ex-Minister and Other Stories (tr 1987) reveals her experiments with diction, with the various narrative voices usually speaking in a monologue. The Hidden Face of Eve (1980), a sociological work, was the first book to document the horrors of clitoridectomy in northeastern Africa. El Saadawi has also written a travel account and political tracts devoted to women’s causes.

As Health Minister under the Anwar Sadat regime, el Saadawi was imprisoned for her outspoken opposition to that government’s social policies, which produced Memoirs from a Women’s Prison (tr 1986). In 1982 she formed the Arab Women’s Solidarity Association (AWSA), and international women’s organization which has a consultative status with the United Nations and combats state repression and censorship, The Cairo chapter of AWSA was forcibly closed in 1991, though it continues to operate without headquarters.”

Excerpted from: Murphy, Bruce, ed. Benet’s Reader’s Encyclopedia, Fourth Edition. New York: Harper Collins, 1996.

Susan B. Anthony on Male Pronouns and Gender Equality

“It is urged that the use of the masculine pronouns he, his, and him in all the constitutions and laws is proof that only men were meant to be included in their provisions. If you insist on this version of the letter of the law, we shall insist that you be consistent and accept the other horn of the dilemma, which would compel you to exempt women from taxation for the support of the government and from penalties for the violation of laws. There is not she or her or hers in the tax laws, and this is equally true in of all the criminal laws.”

Quoted in Ida Husted Harper, The Life and Work of Susan B. Anthony (1899)

Excerpted from: Schapiro, Fred, ed. The Yale Book of Quotations. New Haven: Yale University Press, 2006.

Book of Answers: Harriet Monroe

“When was Poetry magazine founded? The forum for works by many of the most influential American poets of the first part of the twentieth century was founded in Chicago in 1912 by Harriet Monroe.”

Excerpted from: Corey, Melinda, and George Ochoa. Literature: The New York Public Library Book of Answers. New York: Simon and Schuster, 1993.

Adrienne Rich: The “Newsworthy” Element of My Refusal of the National Medal for the Arts

“The invitation from the White House came by telephone on July 3 [1997]. After several years’ erosion of arts funding and hostile propaganda from the religious right and the Republican Congress, the House vote to end the National Endowment for the Arts was looming. That vote would break as news on July 10; my refusal of the National Medal for the Arts would run as a sidebar story alongside in the New York Times and San Francisco Chronicle.

In fact, I was unaware of the timing. My refusal came directly out of my work as a poet and essayist and citizen drawn to the interfold of personal and public experience. I had recently been thinking and writing about the shrinking of the social compact, of whatever it was this country had ever meant when it called itself a democracy: the shredding of the vision of government of the people, by the people, for the people.

‘We the people–still an excellent phrase,’ said the playwright Lorraine Hansberry in 1962, well aware who had been excluded, yet believing the phrase might someday come to embrace us all. And I had for years been feeling both personal and public grief, fear, hunger, and the need to render this, my time, in the language of my art.

Whatever was ‘newsworthy’ about my refusal was not about a single individual–not myself, not President Clinton. Nor was it about a single political party. Both parties have displayed a crude affinity for the interests of corporate power, while deserting the majority of the people, especially are most vulnerable. Like so many others, I’ve watched the dismantling of our public education, the steep rise in our incarceration rates, the demonization of our young black men, the accusation against our teen-age mothers, the selling of health care–public and private–to the highest bidders, the export of subsistence-level jobs in the United States to even lower-wage countries, the use of below-minimum-wage prison labor to break strikes and raise profits, the scapegoating of immigrants, the denial of dignity and minimal security to working and poor people. At the same time, we’ve witnessed the acquisition of publishing houses, once risk-taking conduits of creativity, by conglomerates driven single-mindedly to fast profits, the acquisition of major communications and media by those same interests, the sacrifice of the arts and public libraries in stripped-down school and civic budgets, and, most recently, the evisceration of the National Endowment for the Arts. Piece by piece the democratic process has been losing ground to the accumulation of private wealth.”

Excerpted from: Hunter, J, Paul, Alison Booth, and Kelly J. Mays. The Norton Introduction to Poetry, Ninth Edition. New York: Norton, 2007.

Adrienne Rich: Why I Refused the National Medal for The Arts

[This is the letter poet and essayist Adrienne Rich sent  on July 3, 1997, to then director of the National Endowment for the Arts, actor Jane Alexander. In it, Ms. Rich explains why her conscience forbids her to accept the National Medal for the Arts that year. Incidentally, this wasn’t the first time Adrienne Rich took a principled stand in refusing an award.]

“Dear Jane Alexander,

I just spoke with a young man from your office, who informed me that I had been chosen to be one of twelve recipients of the National Medal for the Arts at a ceremony at the White House in the fall. I told him at once that I could not accept such an award from President Clinton or this White House because the very meaning of art, as I understand it, is incompatible with the cynical politics of this administration. I want to clarify to you what I meant by my refusal.

Anyone familiar with my work from the early sixties on knows that I believe in art’s social presence–as a breaker of official silences, as a voice for those whose voices are disregarded, and as a human birthright. In my lifetime I have seen the space for the arts opened by movements for social justice, the power of art to break despair. Over the past two decades I have witnessed the increasingly brutal impact of racial and economic injustice in our country.

There is no simple formula for the relationship of art to justice. But I do know that art–in my own case the art of poetry–means nothing if it simply decorates the dinner table of power that holds it hostage. The radical disparities of wealth and power in America are widening at a devastating rate. A president cannot meaningfully honor certain token artists while the people at large are so dishonored.

I know you have been engaged in a serious and disheartening struggle to save government funding for the arts, against those whose fear and suspicion of art is nakedly repressive. In the end, I don’t think we can separate art from overall human dignity and hope. My concern for my country is inextricable from my concerns as an artist. I could not participate in a ritual that would feel so hypocritical to me.

Sincerely.

Adrienne Rich

cc: President Clinton”

Excerpted from: Hunter, J, Paul, Alison Booth, and Kelly J. Mays. The Norton Introduction to Poetry, Ninth Edition. New York: Norton, 2007.

Adrienne Rich on the Needs of Art

“Art can never be totally legislated to any system, even those that reward obedience and send dissidents to hard labor and death; not can it, in our specifically compromised system, be really free. It may push up through cracked macadam, by the merest means, but it needs breathing space, cultivation, protection to fulfill itself, Just as people do. New artists, young or old, need education in their art, the tools of their craft, chances to study examples from the past and meet practitioners in the present, get the criticism and encouragement of mentors, learn that they are not alone. As the social compact withers, fewer and fewer people will be told Yes, you can do this; this also belongs to you. Like government, art needs the participation of the many in order not to become the property of a powerful and narrowly self-interested few.”

Excerpted from: Hunter, J, Paul, Alison Booth, and Kelly J. Mays. The Norton Introduction to Poetry, Ninth Edition. New York: Norton, 2007.

Negritude

Negritude: An attitude and aesthetic maintained by certain 20-century French-speaking African authors, which upholds traditional African culture and values. The concept originated in reaction to the stereotyping of black Africans by European colonials, and it implies a total acceptance of pride in black heritage. The term was coined by Aime Cesaire and popularized by L.S. Senghor and Leon Damas.

Excerpted from: Murphy, Bruce, ed. Benet’s Reader’s Encyclopedia, Fourth Edition. New York: Harper Collins, 1996.

African Languages

“African languages: Languages indigenous to sub-Saharan Africa that belongs to the Niger-Congo, Nilo-Saharan, Khoisan, and Afroasiatic language phyla. Africa is the most polyglot continent; estimates of the number of African languages range from 1,000 to 1,200. Many have numerous dialects. Distinctions in tone play a significant role in nearly all sub-Saharan languages. Contact between people who do not speak that same language has necessitated the development of lingua francas such as Swahili in eastern Africa, Lingala in the Congo River basin (see Bantu languages), Sango in the Central African Republic (see Adamawa-Ubangi languages), and Arabic across much of the Sahel.”

Excerpted/Adapted from: Stevens, Mark A., Ed. Merriam Webster’s Collegiate Encyclopedia. Springfield, Massachusetts: Merriam-Webster, 2000.

Bernard Coard on How the System Works

How the System Works: The Black child’s true identity is denied daily in the classroom. In so far as he is given an identity, it is a false one. He is made to feel inferior in every way. In addition to being told he is dirty and ugly and ‘sexually unreliable’, he is told by a variety of means that he is intellectually inferior. When he prepares to leave school, and even before, he is made to realise that he and ‘his kind’ are only fit for manual, menial jobs.

The West Indian child is told on first entering the school that his language is second rate, to say the least. Namely, the only way he knows how to speak, the way he has always communicated with his parents and family and friends; the language in which he has expressed all his emotions, from joy to sorrow; the language of his innermost thoughts and ideas, is ‘the wrong way to speak’.

A man’s language is part of him. It is his only vehicle for expressing his thoughts and feelings. To say that his language and that of his entire family and culture is second rate, is to accuse him of being second rate. But this is what the West Indian child is told in one manner or another on his first day in an English school.

As the weeks and months progress, the Black child discovers that all the great men of history were white—at least, those are the only ones he has been told about. His reading books show him white children and white adults exclusively. He discovers that white horses, white rocks and white unicorns are beautiful and good; but the word ‘Black’ is reserved for describing the pirates, the thieves, the ugly, the witches, etcetera. This is the conditioning effect of what psychologists call word association on people’s minds. If every reference on TV, radio, newspapers, reading books and story books in school shows ‘Black’ as being horrible and ugly, and everything ‘white’ as being pure, clean and beautiful, then people begin to think this way on racial matters.”

Excerpted from: Coard, Bernard. How the West Indian Child Is Made Educationally Sub-Normal in the British School System: 50th Anniversary Expanded Fifth Edition. Kingston, Jamaica: McDermott Publishing, 2021.

The Weekly Text, 25 February 2022, Black History Month 2022 Week IV: A Reading and Comprehension Worksheet on Louis Armstrong

For the final Friday of Black History Month 2022. this week’s Text is a reading on Louis Armstrong along with its attendant vocabulary-building and comprehension worksheet.

Because I grew up with Mr. Armstrong (I was eleven years old when he died), he has always been a part of my life. He often appeared on the 1960s variety shows–which I have come to think of as the last gasp of Vaudeville–and I loved watching him perform. At a very young age I became familiar with Louis Armstrong’s music by way of my father’s tendency to play jazz programming on public radio at mealtimes.

Mr. Armstrong has lately crossed my radar screen in the form of a remark made by Troy Maxson, the principal character in August Wilson’s magisterial play, Fences. No one, I think, would dispute Louis Armstrong’s enormous and in every respect indelible influence on Jazz. Like all living things, though, Jazz evolved. Bebop, Jazz for listening rather than dancing, developed in the early 1940s in New York City. When the the recording ban of 1942-44 ended in the United States the innovators and stars of Bebop, foremost among them Dizzy Gillespie and Charlie Parker, became widely available to the listening public.

Louis Armstrong heard in Bebop’s frenetic pace and “weird notes” what he called “Chinese music.” Mr. Armstrong believed Bebop artists mostly played for one another, not the audience listening to them. In act one, scene four (page 48 of the Plume edition) of Fences, Troy’s son Lyons, a musician, invites Troy to a club to hear Lyons play. Troy declines with the comment that he doesn’t care for “Chinese music.” I very much doubt this allusion is coincidental, so there’s one obscure note in the play to point out to students reading it (at the risk of revealing my hamster wheel of a mind to the readers of this blog).

It’s also worth mentioning, should you be teaching Fences (this is my first time through this masterpiece) that Troy works as a garbage collector; Dr. Martin Luther King Jr., at the time of his death in Memphis, was in that city to support the cause of striking sanitation workers. This too, I suppose, I reject as a coincidence. The Pittsburgh Cycle, as Mr. Wilson’s plays are known, is also known variously as the Century Cycle and the American Century Cycle. This is drama, yes, but it is also history.

So this post is an appropriate conclusion to Black History Month 2022. Women’s History Month 2022 begins on 1 March. As always, Mark’s Text Terminal will observe this imperfect, indeed inadequate (as it too is only a month long–scarcely enough time to detail the manifold contributions of women to this world) month with posts and Weekly Texts on topics in women’s history.

If you find typos in these documents, I would appreciate a notification. And, as always, if you find this material useful in your practice, I would be grateful to hear what you think of it. I seek your peer review.