Who did get into Oxford back then? A small group whose upholding of the old traditions of Englishness can no longer prepare a British Isles – made up of all its various peoples – for the forces of modernity. For our real place in the world, for the consequences of Empire.
This is the shrinking Kingdom of the English, who subjugated Wales and Scotland and Ireland. The biggest problem of elite cliques is myopia. The country is far more brittle and divided than they can see. They are the believers who still, somewhere, think that the map of the world is pink. But they forget their Classics lessons; what happens when an empire falls? With no one else to dominate, the establishment turns on its own people. We become subjects, not of the British Empire, but of the last dregs of the English upper classes. A report into undergraduate admissions earlier this year found that in 2017 Oxford admitted more pupils from Westminster School than black students, a glaring piece of evidence about how the knot is being tightened even more firmly around the bag of family silver.
I wonder now about all the other kids like me, the ones at odd angles, the queer and working class and black, or even just Northern, or Welsh, or provincial. This is not a place for them, however loudly they might be knocking on the door.
The New York Times investigated a small-town Louisiana school that made waves placing its underprivileged student body in elite universities (h/t Meredith)
“In reality, the school falsified transcripts, made up student accomplishments and mined the worst stereotypes of black America to manufacture up-from-hardship tales that it sold to Ivy League schools hungry for diversity. The Landrys also fostered a culture of fear with physical and emotional abuse, students and teachers said. Students were forced to kneel on rice, rocks and hot pavement, and were choked, yelled at and berated.”
A member of what was the worst team in NBA history, Kemba Walker has taken a superstar turn thanks in large part to maybe “the single most remarkable transformation of a jump shot in the history of the sport.”
NK Jemisin: “I just want to write about things blowing up. Gods and planets and moons crashing into things. But what I write ends up being very political. If I write about dragons, I’m writing about dragons as a black woman, and it’s fucking political.”
I can’t excerpt all of what’s great about this article, but it is great the whole way through. (h/t Junho)
Part of why Jemisin is viewed as “political” is the mere fact that she writes about things like dragons and planets at all. Since at least the early 1900s, when people began using “fantasy” to signify a certain type of literature, the genre has been dominated by white male authors and their nostalgia for the pastoral European past, a time of kings and queens and wizards, all of them white. The heroes in these tales are often intent on saving that traditional order from some alien force — an invading army of orcs, an evil sorcerer. Jemisin flips that formula on its head. The Broken Earth, her latest and most famous trilogy, begins with an oppressed man, an escaped slave of sorts, setting off an earthquake that rips the land in two, toppling cities and covering the realm in a cloud of ash that will linger for thousands of years. In Jemisin’s telling, this isn’t necessarily a bad thing. As one character tells another, ‘Some worlds are built on a fault line of pain, held up by nightmares. Don’t lament when those worlds fall. Rage that they were built doomed in the first place.’”
After the two surviving leaders of the Khmer Rouge were finally found guilty of genocide last week, Seth Mydans reflects on decades of reporting on the aftermath of a regime responsible for the deaths of 1.7 million Cambodians:
“I had seen trauma before, but never an entire traumatized nation. I reminded myself regularly that all the adults I met were survivors or former killers, who now had to try to live with what they had seen or done. Almost everyone, survivor or killer, had lost family members. They carried around inside themselves millions of tiny worlds of suffering.”
And yet so rarely has a protest novel contained within it as soaring a love as that between Tish and Fonny. To put it simply, the romance at the center of this novel is pure to the point of saccharine. It’s no wonder that, amongst the more scholarly of his readers, the book is held in lesser esteem. And yet even this is a testament to the magic trick Baldwin pulls here, and a key reason for the tone of our adaptation. We don’t expect to treat the lives and souls of black folks in the aesthetic of the ecstatic. It’s assumed that the struggle to live, to simply breathe and exist, weighs so heavily on black folks that our very beings need be shrouded in the pathos of pain and suffering.
It is this need, this desire to render blackness in hues of dread and sorrow, that leads some to reject rapturous renderings of black life as inauthentic. This misconception would be trivial if it didn’t trivialize an unquestionable fact about black life, for who else has wrested as much beauty from abject pain? Who else has manifested such joy despite outsized suffering? Somewhere, an Earth, Wind & Fire song is playing in a living room where portraits of Maya Angelou and a blue-eyed Jesus share a wall. The Rapture will be televised. And I’ll be damned if it won’t involve a cookout and somebody’s auntie leading an Electric Slide. I chose Beale Street because I felt the novel, more than any of his other works, represented the perfect blend of Baldwin’s dual obsessions with romance and social critique, as sensual a depiction of love as it is a biting observation of systemic injustice.