Oprah and the Classics

To paraphrase the critic Georges Poulet: a poet of written poems does not necessarily aim only to write a poem; he or she aims to become, and for those who read his or her poems to become. Becoming is an activity that many young African Americans are engaged in today — whether it be formal, revolutionary, or informal — and it is an activity that requires undivided dynamism. If Kendrick Lamar’s chant “we gon’ be alright” — four words that when repeated meld a fight song to a primordial moment in the foundation and the defense of a collective and its culture — is now considered the foremost musical expression of this era’s black activism, Nate Marshall’s poem “repetition & repetition &”, the very first poem from his book Wild Hundreds, should be considered the foremost articulation of contemporary blackness’s dynamism in literature. It’s an engine of becoming.
Our is a long love song,
A push into open air,
A stare into the barrel
With those three lines, Marshall begins an epic comparable to Robert Hayden’s renowned “The Middle Passage” and other black epics; but this is an epic of guidance and instruction. It’s built on the thesis that black “works,” as painful as it may be to be black. The poem begins by posing the question What do I feel as a black person, its title “repetition & repetition &” having given us the context. The opening of the poem removes any ambiguity we might attribute to the poem’s message, plunging us into the poet’s project.
We are a pattern,
A percussive imperative,
A break beat
“repetition & repetition &” quickly comes to feature the collective “we” as fundamental to the poem. Marshall uses the word “we” as the black community loves for it to be used. If “I” is modernism, and postmodernism, Marshall pushes it aside for the beloved “we” — the “we” of the hard road to salvation and joy. Sorry, he seems to be saying: despite claims that our sentiment is tribalism or that we are just Americans, the black community remains a place where a black “we” is a beautiful way of saying “me.” With “we” he expresses the blackness that has us all feeling, one that cannot be found in oh-so-many poems that center the lonely “I” or “me.”

“We” is brilliantly defined in the line “we are love.” We = love, in convivial crowds and effective political rallies.
Baby we are hundreds:
Wild until we are free.
Wild like Amnesia
This is an epic of identity. It proposes black identity (love, being wild) to its reader, as a written articulation of “black is beautiful”; it functions as a model of identity to adhere to and trust.

Identity is an old and persistent question in black life, to the point where passing, pretending that one is not black or not claiming one’s blackness, has been a theme of many black novels (see Nella Larsen’s Passing). Faith in blackness and in one’s own blackness is a feature in our age of contradictions: of a black president, of interracial marriages, of a growing middle class, of foreclosures of homes owned by blacks, of predatory and racist practices, of the killings of young black men and women, of Black Lives Matter. It’s an age of youthful comic modernities, where tragedy is not the sort of thing that co-workers of other races want to talk about. Should I be happy in public? Who am I in all of this? Marshall answers these questions and others with an epic that can guide, in terms of how to think about blackness or being black.

The black identity being proposed is not a simple one. As John Edgar Wideman wrote as a blurb for Mitchell Jackson’s novel The Residue Years, it embraces the English language as a means of expression, saying loud and clear, Despite my difference, I am culturally a descendent of the English language and of poetry in English. It is perhaps the most complex aspect of the poem — the poet does not want to settle for blackness as some sort of noble savagery. His language tells us that a black person can read French theory and find solace in Modernist English poetry all the while feeling the pain and rage that comes from seeing a dead black child on a television; all of it combined being who “we” are or “I” am as a black person.

In the end, Marshall offers an engine for the pursuit of self that can only be the undercurrent of black production — ranging from Beyoncé’s Lemonade, or Greg Osby’s many great yet unknown albums of genius Jazz blackness, or a teacher’s persistence with children — but also a vehicle for any non-black person to think about the blackness of co-citizens and friends. His poem is an epic of strength in love and in numbers, where in despite “a stare into the barrel,” and “repetition,” as he ends the poem, ‘we are 1’ and will remain it.