It’s an interesting experience, being a Black woman. Traversing this world born as two marginalized identities, not receiving support from either at the same time. When standing up for ourselves we are painted as aggressive, too passionate, perpetually angry, the villain. The experiences of being a woman differ globally but there seems to be a consensus that being a woman entails some sort of suffering at the hands of patriarchal society. At least that’s how it is explored within white women’s spaces. Albeit true, when Black women come into these spaces to impart their own experiences being a woman coupled with being Black, suddenly we are shunned. Suddenly we don’t know what it’s like to be a woman because we are Black. What they refuse to realize is that our womanly experience is unique. It’s beautiful, it's painful, it’s joyous, it breeds community. This is explored within Angelique Zobitz’s poetry book Seraphim.
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On her dedication page, Cherene Sherrard indicates her poetry collection, Grimoire, is “[f]or the mothers.” I am left with the following question: what makes a mother a “mother?” Is it the nine months of carrying a child in the womb, giving birth, and then raising said child? Or is it simply the act of loving a child, despite not ever meeting them due to gestation or birth complications?
I ask this question because many of the speakers in Grimoire are childless, either due to miscarriages, complications, or stillbirths. Are they included in Sherrard’s dedication to “mothers”? Can they even be considered mothers without living children? These mothers in Grimoire, who have lost their babies, are Black mothers in America, and for many, they have lost their babies due to factors out of their control such as miscarriages and institutionalized racism.
“There are two things that happen when someone is trying to decide [...] where they are going to put your otherness,” Marra B. Gad writes in her new book The Color of Love. “For some, there is a blankness in the eyes that takes over, as if they are lost in thought,” but for others, “there is an immediate narrowing, a sharpness that engages. And it is because they don’t need to think.” For Marra, these two reactions encompassed much of her world. In the prologue, Marra describes her background as a mixed Jewish woman, half white and half black, who was adopted by a Jewish family in 1970. To Marra, the labels she identifies with don’t matter, shouldn’t matter, yet, “For many, identity is literally a black-and-white matter.” Something that is, or isn’t.
One aspect that makes poetry such a powerful form is how it is often used to tackle pertinent and even controversial topics. Race and sexuality are two timely issues, and Danez Smith tackles both of them in his book of poetry Don’t Call Us Dead. As a gay, black man in America, Smith has a unique perspective that shapes much of what he writes. In some ways, his poems speak to a very particular demographic and yet, they ring true for larger audiences.
In terms of gritty, disturbing realism, Grand Theft Auto has nothing on The Book of Aron. Told in the straightforward voice of a child who understands harshness and guilt from the earliest age, The Book of Aron gives an unflinching view of life in the Warsaw Ghetto as well as what it was like to be a child of deep poverty in the years before childhood was deemed a special and protected space. It is a tale of modernization and industrialization as well as a Holocaust tale.
Novelist Jim Shephard tells the true story of Janusz Korczak, a Jewish-Polish doctor and educator who is heroic both for his revolutionary ideas of treating children with respect and dignity as well as for the work he did running an orphanage in the Warsaw Ghetto, but he filters it through the eyes of one of the children he helped. When Shephard found Aron’s voice, a voice which has the cadence of a Yiddish curse, he found a way to tell a hero’s story while insisting the hero was quite fallible and quite human. |
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