slavery

The American Queen, by Vanessa Miller

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I’m always thrilled to stumble across an inspiring story based on real events, a story that’s been lost to history. In 1865, the Civil War is over, but freedom has only worsened the lives of former slaves. On the Montgomery Plantation, twenty-four-year-old Louella Bobo carries the trauma of her years as a slave: her mother being sold away, her father lynched, and beatings that have scarred her back and soul.

She hates, with all her being, and cannot find room in her heart for love, even for William, the older preacher who loves her. Still, she knows he is a good man and agrees to marry him. She knows what she wants: to make real her vision of a Happy Land where people can live freely and be treated with respect. She envisions a cooperative community, where everything is shared so that all can prosper.

When events make it impossible to stay on the plantation, Louella and William lead a group of former slaves to find a place to settle and build their community. They travel for months, encountering dangers and surprising succor in the post-Civil War South, eventually settling in the Carolinas. Louella and William are appointed Queen and King of Happy Land. It thrives, growing to 500 families, but internal friction develops and threatens all they’ve built.  

Miller’s fictionalised version of this true story captures the drama of Louella’s terrible journey from hate to love. The injustice and outright abuse can be hard to read about, but will come as no surprise to anyone familiar with slavery and Reconstruction. Another aspect that can be off-putting but not unexpected for someone of the time is Louella’s devout Christianity. While no doubt historically accurate, Louella constantly excusing injustice by saying that God has His ways or hoping God would hear her need seemed to take all the air out of the story.

Luckily she often speaks her mind and finds creative ways to accomplish her goals. Such parts kept the story moving. By having Louella take the lead and speak her mind, Miller shows us a complex character. Each of the characters—and there are a lot—is fully depicted as an individual.

Given the egalitarian nature of Happy Land, I was uncomfortable with the titles of king and queen, especially since they were used as day-to-day nomenclature, i.e., referring to King William or the King and Louella likewise. Of course, this is one of the dangers of using real events for a novel. The author shouldn’t go against the actual historical record.

Having just read Erasure, a novel of how the public and the publishing industry only want and will only accept one view of The Black Experience, I appreciated this portrait of a harmonious and loving marriage as well as that of a thriving community.

The part I enjoyed most was the building of the Happy Land: how Louella managed to negotiate what they needed, the ways they found to make the money they needed, and the success of their communal sharing of all resources.

The book’s language is fairly simple; in fact, I wondered if it wasn’t a Middle Grade or Young Adult novel, though the traumatic violence rules out Middle Grade. However, it’s an easy read and an immensely valuable addition to our understanding of the time and also of what one woman can accomplish. She had a dream, and she made it come true.

What novel have you read that was based on real events?

The Marvelous Bones of Time, by Brenda Coultas

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Driving around the neighborhood with my mother and sister, they would sometimes point out a house and talk about who lived there now, who used to live there, where the children ended up, and other remembered stories. We had to drive slowly since they knew and had known so many people. Besides being fun for them, the conversation helped our aging mother exercise her memory.

When I sold my house, the new buyers wanted to know about its history and everyone who had lived there before me. The latter was easy, since I had bought it from the original owners.

I often find myself thinking about, not just a house, but a piece of land and what secret history it holds. We are, after all, only borrowing this spot for now. We, too, will pass on and may or may not be remembered or sensed by those who next walk here.

In this poetry collection, subtitled Excavations and Explanations, Coultas explores that concept further in the first of its two parts. Titled The Abolition Journals (or, Tracing the Earthworks of My County), this section is about the liminal space between past and present: finding flints and arrowheads, tracing what it means to grow up in Lincoln’s land. She says, “I knew someone, an ironworker, who could point out burial and village sites in the river bottoms.”

The author also looks at the meagre boundary separating the two states her life straddles.

Looking from the free state
there is a river then a slave state
Turn around and there is a slave state,
a river
then a free state

In the second part, A Lonely Cemetery, she searches out the ghosts of these and other places. The title poem notes that it is After a line by Pablo Neruda. To Neruda’s line “There are lonely cemeteries” she adds “and there are cemeteries that wish to be alone so they send out ghosts.” In some poems she speaks for those ghosts while in others she recounts various supernatural experiences, her own and those of others: a halo around photos of a man who later survives the attack on the World Trade Center, an old woman who “was a daylight person, which is a living person who has become lost or passed into a portal,” UFOs, and an alien abduction.

I’m not quite sure what to make of this second part. Many—if not all—of us have had strange experiences. Driving in LA one day, my sister suddenly saw a person appear, touching the hood of her car before seeming to be mown down. There was no one there, but a block later, as she shakily and slowly continued to drive, a man stepped out in front of her and she was able to stop in time. I myself have twice stumbled upon places I had only seen before in dreams.

Yet I cannot say I believe in these paranormal happenings. I respect them and note them and set them aside.

The first part was more interesting to me, with its poems about the author’s native Indiana, wrestling with the history of slavery. Coultas makes interesting use of white space here, especially effective given the erasure of slaves’ names and history. The poems also wrestle with history itself, what is remembered, what buried thing is found, what no longer exists.

Some of the poems about Kentucky across the river, where a branch of her family lives, seemed odd to me, particularly the one recounting jokes making fun of Kentuckians. She says:

What did I learn about my kinfolk?
Petroglyphs mostly
divided as the bluegrass

I came across this book when I was giving a reading at a bookstore in Annapolis with my friend Shirley. Attracted by the title, I pulled it out of the stack and was entranced by its cover, which features a child who looks like one of Henry Darger’s Vivian Girls. I bought it without even looking inside. Yes, I’m a reader who is seduced by titles and covers. Sometimes it’s good to be surprised.

Have you ever selected a book based on its title alone? What is the most intriguing title you’ve come across?

Barracoon, by Zora Neale Hurston

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After reading The Confessions of Nat Turner, a fictional account of the leader of the 1831 slave uprising, I wanted to read a first person account from someone who had been a slave. This slim book, subtitled The Story of the Last “Black Cargo,” fits the bill.

I was already familiar with Hurston from her novels, such as Their Eyes Were Watching God, and knew she had studied with the pioneering anthropologist Franz Boas. Here, she combines her anthropologist and storyteller skills to give us the story of Cudjo Lewis in his own words.

Born in the town of Banté in West Africa, Kossola, as he was known then, was captured by the Dahomey when they destroyed his town, taking the teenager and others to sell as slaves. At the time Hurston interviewed him in 1927, he was thought to be the only person still alive who had made the gruesome Middle Passage from Africa to the United States. His was the last group of slaves to make that journey.

A storyteller in the griot tradition, Kossola describes what life was like in his town, including marriage customs, how murderers are punished, and his own training to be a man. He tells of the Dahomey raid—“ ‘I see de people gittee kill so fast! De old ones dey try run ‘way from de house but dey dead by de door, and de women soldiers got dey head’”—and the long march to Dahomey where they are kept in the barracoon, or barracks, until the White slave traders come.

Hurston captures his voice by representing his dialect. Although I usually tire easily when trying to read dialect, I had no trouble here, easily falling into Kossola’s voice. The dialect adds authenticity to his story.

Dey takee de chain off us and placee us in de boats . . . When we ready to leave de Kroo boat and go in de ship, de Many-costs [a derisive term for the Kroos, an African tribe that works for the white men, called that because many of them can be hired for the cost of a good worker] snatch our country cloth off us. We try save our clothes, we ain’ used to be without no clothes on. But dey snatch all off us. Dey say, ‘You get plenty clothes where you goin’.’ Oh Lor’, I so shame! We come in de ‘Merica soil naked and de people say we naked savages. Dey say we doan wear no clothes. Dey doan know de Many-costs snatch our clothes ‘way from us.

He goes on to describe his life as a slave, which lasted a little over five years, and after abolition, when he and the other slaves who had been brought on the Clotilda, those who hadn’t been sold elsewhere, built a town for themselves that they called African Town, today a community known as Africatown or Plateau, Alabama.

Religion is important to him and he is active in his church. He doesn’t see a disconnect between the faith of his childhood and the Christianity he learned in Alabama. He says that they worshiped the same god back in Africa, though they called him Alahua. Because they couldn’t read the Bible, they didn’t know he had a son.

This is not a traditional slave narrative, the story of an enslaved person escaping, trying to survive in the wilderness as they struggle to reach a place where they will be free. Instead, it starts with a free man, captured at 19 by fellow Africans and sold to White slavers—a fact that startled Hurston who had not realised that Black people were as responsible for the slave trade as White.

Hurston gives us a man who, despite the trauma and tragedies of his past, is someone much like us: retired, working in his garden, enjoying a good peach. We feel his love for his wife and their grief over the loss of two of their three children. His words touch us, especially his heartsick knowledge that he will now never see Africa again. He hopes that someday someone will carry his words back to that town in Africa where people will recognise his name and welcome him home.

This is a remarkable primary source for a time before any of us were born. Hurston completed the book in 1931, but it was rejected by publishers, partly because of the dialect. It was not published until 2018.

Do you ever pair two books that you’re reading, so that one complements the other?

The Water Dancer, by Ta-Nehisi Coates

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This first novel from Coates, known for his nonfiction such as Between the World and Me, is the story of Hiram Walker, a young slave in Virginia whose been assigned to be the personal servant for his half-brother: the white, legitimate son of the plantation owner. Hiram’s mother was sold when he was nine, and curiously he has no memory of her. This is odd because otherwise he has perfect recall, a photographic memory.

Then one day when he is driving his feckless half-brother home, he has a vision of his mother dancing on the bridge they are approaching, and something extraordinary happens. He finds he has another, unsuspected power, one which he hopes to use to escape to the north.

Among the many wonderful layers in this story is Hiram’s ambivalent feelings towards his father. As a child he looked up to him as to a powerful god, but as he grows and begins to see the truth about the man’s failings, Hiram’s feelings become more complicated. He can’t completely lose that earlier desire to win his father’s approval. The portrait of the owner is equally nuanced, as he vacillates between treating Hiram as a son and as property. Because it’s so unusual an approach and overlaid with cultural roles, this is a great way to explore father-son relationships.

Another layer is Hiram’s new, magical power, which is called conduction. This becomes more important as the story goes on and he learns how to better use it. Supernatural powers and happenings were a significant part of slave culture, so its inclusion in this slave narrative makes sense. However, for me, this magical realism aspect dissipates some of the outrage at the mental and physical suffering of the enslaved people. Also, it seems to function as a deus ex machina in resolving problems.

To his credit, Coates does not make it easy for Hiram. For Hiram, using his powers is not like waving a magic wand, but instead is an exhausting and painful experience. It reminded me of my recurrent flying dreams as a child which were not lovely floating rides, but entailed my having to labor at a difficult breast stroke if I was to get to the person in need, a strenuous effort that always left me drained in the morning.

The writing, as you would expect from Coates, is gorgeous. His scenes draw me in, full of sensory details and poetic images that make places and stories come alive. I did not get a very deep sense of the characters, but this makes sense since we are seeing them through Hiram’s eyes. He is too young and inexperienced to be deeply perceptive about people—in fact his misunderstandings drive some of the plot. Also, this reflects the reality of slave life: People are constantly being torn away from you, sold south, or lost, so it’s better not to get too attached.

I loved the first part of the book, where even the narrative portions fascinated me, and Coates’s use of unusual terminology—the Tasked instead of slaves, the Low instead of poor whites, etc.—was delightful. However, after that, the story seemed to bog down, and I had to force myself to keep reading.

I thought about this problem for a long time, and I think it comes down to this: Once Hiram achieves his initial goal, the new goal motivating him is not strong enough to drive the story. The stakes do not seem high enough and not personal enough to make that goal matter. It is a worthy goal and certainly should matter a lot, but somehow it just isn’t convincing, at least for this reader.

Still, this coming-of-age story of a man’s journey to freedom is one of the best books I’ve read recently. I loved the unusual and nuanced way the story embodies the themes of family and memory. One of the episodes that most stands out to me is the brief story of a former slave Hiram meets who is trying to rescue the remainder of his family. Finally, like Toni Morrison’s Beloved, this novel vividly demonstrates the curious self-blindness, the dissociation that slave owners and supporters of slavery inculcated in themselves.

Have you ever shied away from a novel because it seemed as though its subject matter would be difficult or distressing? Did you ever, as I did with this book, go on to read it and be glad you did?

Kindred, by Octavia E. Butler

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I’d heard so many good things about Butler’s work, and especially this early (1979) stand-alone novel of hers, and I was not disappointed. I was a little surprised, because it was not the science fiction novel I expected, given that is how it is classified. No matter. I was entranced and changed by the story it actually tells.

Kindred is the story of Dana, a modern-day woman of color who is mysteriously transported back to a pre-Civil War slave plantation. Not only is Maryland’s Eastern Shore a far distance from her home in Los Angeles, in time as well as miles, but it is a shockingly unfamiliar culture.

She sees a young red-haired boy who is drowning and rescues him. Apparently, she has been drawn back by Rufus’s fear of dying. She continues to move between the past and present, something neither she nor Rufus has conscious control over. Time moves faster in the past, so she encounters Rufus at different ages. Dana’s white husband Kevin also gets drawn back with her at one point, and his experiences highlight how much Dana’s changed status is due to her gender as well as her skin color.

What is astounding in this book is the way Dana comes up against the small and large ways that life is different for her in Rufus’s world. No matter how much I’ve read of histories and novels and slave narratives, no matter how many museums and former plantations I’ve visited, nothing brought home to me the live of a slave the way Dana’s experience does.

Why? Partly of course that’s due to Butler’s extensive research. Even more, it’s due to her vivid writing—the strong characters, the plot that never stops, the high stakes, the familiarity in her use of slave narratives as story structure.

But most of all it’s because Dana is me. The differences in our race and cities mean nothing compared to our common culture. Experiencing the indignities, injustices, and downright torture of that life through Dana’s frame of reference opened my eyes in a new way to the abuses of slavery. Here is a woman who expects to wear pants, be able to read a book and write a letter, speak up for herself and demand justice, even to go where and when she pleases. Deprived of all that, powerless, considered property, something less than human, without even the survival mechanisms other slaves have learned, Dana must find a way to endure her trips back in time.

There are many lessons here for fiction writers. One is the use of voice. Dana’s modern-day narrative voice reinforces the connection with the reader while emphasising how far away she is from the time of slavery. This is starkly apparent when she is forced to put on a slave-voice to protect herself.

Another is not only the importance of research, but how to use it effectively. It is clear that Butler has done her research well, not only into antebellum plantation conditions, but also into slave narratives and historical accounts of slavery. Yet, she employs that research lightly, including details only as appropriate for plot and character. For example, at one point when she’s back in Los Angeles, Dana throws away her books on African-American history because she now sees the flaws and gaps in their depiction of slavery. I expect Butler could have listed texts and quoted examples, but wisely refrained.

Yet another lesson is for fiction writers looking for a new way to write about a common theme. I think of it as the what-if game. What if you took a classic western and put it in a different setting, maybe outer space? You might come up with Firefly or Star Wars. What if you took a classic vampire story and used a different—even implausible—protagonist? You might have Buffy the Vampire Slayer or Twilight. What if you took one of your own experiences and gave the protagonist different characteristics from you (good, bad or both) or a different time period or a different culture? How might that story play out?

Or you can use the tropes of science fiction/fantasy genre to explore modern-day problems by taking them out of the modern day. That is what Margaret Atwood did in her classic The Handmaid’s Tale. And it is how Octavia Butler shows us that, instead of papering over them, we in the U.S. must confront the ugly crimes of our past in order to move forward.

Have you read any of Octavia Butler’s books? What did you think of it?