On Paris Blues

Sidney Poitier and Paul Newman in Paris Blues (1961). Courtesy of Metrograph.

“For me as a kid,” writes Darryl Pinckney in a memoir in the Review’s Summer issue, “the film had everything I couldn’t have: cigarettes and train stations, late nights and drinking. Sex.” The film in question is Paris Blues (1961), directed by Martin Ritt and starring Sidney Poitier and Paul Newman. In honor of Pinckney’s essay, the Review and Metrograph cohosted a screening of the film on the evening of Sunday, July 10—the first in an ongoing series of cohosted evenings. Before a sold-out theater, Pinckney greeted the enthusiastic audience with a talk that spanned the glory of Sidney Poitier, the changing role of race in postwar cinema, and dreams of integration and artistic integrity. Today, we are publishing his remarks in full.

The black character entered mainstream postwar cinema as a social problem. This is the milieu of Sidney Poitier’s debut, in Joseph L. Mankiewicz’s No Way Out in 1950. He is a doctor, and the black community beats off the white mob come for revenge on Poitier’s character after a bigot’s brother dies in his care. Two decades went by before a network television station was willing to air the film in prime time. In Richard Brooks’s Blackboard Jungle (1955), Poitier is thirty-one years old but completely convincing as a bright, ambivalent black student at a high school troubled by violent ethnic rivalries and nihilistic juvenile crime. In The Devil Finds Work (1976), James Baldwin recalls that Harlem audiences bayed at the Sidney Poitier character at the end of Stanley Kramer’s The Defiant Ones (1958). A black convict is suddenly free of the white convict he’s been chained to for more than an hour on-screen, but he falls off the train he hopped on to escape, because he extended his hand too far to the white convict, who had been giving him such an awful, racist time. Poitier found a film world opposed to the Hays Code, segregation, and McCarthyism by temperament as well as from principle. He fit right in. He worked with the best people right off. These films were made with studio commitment, if not entirely wanted by them. The black director Lloyd Richards made a Broadway hit of Lorraine Hansberry’s play A Raisin in the Sun in 1959, but he was passed over when it came to the making of the film, which featured the original cast, including Sidney Poitier. The film came out in 1961, a few months ahead of Paris Blues.

As the sixties went on, Poitier’s characters saved white women: a blind girl in A Patch of Blue (1965); a suicidal woman in The Slender Thread (1965); a rich girl who doesn’t need saving in Guess Who’s Coming to Dinner (1967); and the peace of mind of the widow of a murdered factory owner in In the Heat of the Night (1967). No wonder Poitier went in for comedies in the seventies, light detective fare, his version of the blaxploitation film that provided professional relief from social-problem dramas, not to mention a chance to project images of black characters formed by pressures not having to do with a white executive’s ability to accept them. But we identify Poitier with those daring social dramas. He embodied the moral superiority of—what to call it—blackness, black spirit, black people when in conflict with the dupes of their own white racism. His intelligence and good looks and poise and strength left race theorists on their own ground. Like Paul Robeson, Poitier didn’t have to be accounted for. He was box office magic.

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E. E. Cummings and Krazy Kat

Krazy Kat by George Herriman.

In 1910, a mouse named Ignatz first beaned Krazy Kat with a brick. The plot of this comic strip, centered on a “heppy go lucky kat,” is simple. Krazy Kat loves Ignatz Mouse. Officer Pup loves Krazy Kat. Ignatz Mouse hits Krazy over the head with a brick; Officer Pup pursues and usually arrests Ignatz Mouse; Krazy, to whom the brick seems to be a sign of love, is ecstatic. A small heart pops up above his head. The cartoonist, George Herriman, twisted and tangled the three-lover triad and cat-mouse-dog triad and spent thirty-one years retying the same surreal knot. You know what will happen in any strip of Krazy Kat—the same sequence reoccurs eternally—but somehow there is still room for unexpected delight.

E. E. Cummings was one of the Kat’s biggest fans. In 1922, he wrote from Paris to request clippings from friends in America. (“Thank you moreover for a Kat of indescribable beauty!” he wrote to an obliging friend.) In his 1946 introduction to the first edition of the collected strips, Cummings wrote that the brick unleashed joy within the “ultraprogressive game” of the real world, with its preestablished rules, of which it flouted the most sacred: “THOU SHALT NOT PLAY.” (Winnicott defines play as “the continuous evidence of creativity, which means aliveness.”) Herriman gives pleasure without the instant gratification of a punch line, undercutting the expected gag trajectory. The brick hurtling across the page doesn’t end the joke; games end, but play is infinite. There is no winner, and if there is, it is Krazy, who, for private reasons, interprets the brick as love.

The strips were published daily in Hearst newspapers between 1913 and 1944, but Herriman never repeated himself. Or at least, the strip didn’t look the same. The improbable landscape of Coconino County, Arizona, where the strip is set, seems almost to move on the page. Bill Watterson, the creator of Calvin and Hobbes and a Herriman megafan, wrote, “Mountains are striped. Mesas are spotted … The horizon is a low wall the characters climb over … The moon is a melon wedge, suspended upside down.” Herriman juggled all the elements the form allowed: language (hyperbolic Creole, Spanish, Yiddish); comedy (existential, vaudevillian, burlesque); and gender—the Kat is neither he nor she, but rather, as Herriman put it, “a pixie,” whose pronouns switch within a strip and occasionally within a sentence, making the possible configurations and miscommunications of the comic infinite. Somehow, in this static form, nothing is inanimate. Only a killjoy would try to extract too much meaning from Krazy Kat, but it’s not surprising that Herriman created art that depended on fluid identities. Twenty-seven years after Herriman died, the sociologist Arthur Asa Berger published the birth certificate on which Herriman was registered as “col,” for “colored.” Herriman was born in New Orleans in 1880 to a mixed-race family that moved to Los Angeles ten years later and from then on passed as white. Herriman had plenty of reasons to keep it up, including his job at the Los Angeles Examiner, a publication that regularly outed people for their race, and the fact that he lived with his white wife in a neighborhood with racist housing covenants. Telling different stories at different times, Herriman explained his light brown skin as the result of years spent living under the Greek sun to some people and claimed various ancestries—often French—to others. (As Krazy tells Ignatz, “Lenguage is that we may mis-unda-stend each udda.”)

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September Notebook, 2018

 

At my old job, I wrote descriptions of objects; at my new job, I write descriptions of talks, concerts, classes, Jewish holiday services, and other events.

Once I was in the business of selling matter. Now I am in the business of selling time.

But how to use it?

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Speculative Tax Fraud: Reading John Hersey’s White Lotus

Rison Thumboor from Thrissur, India, CC BY 2.0, via Wikimedia Commons.

I’m defeatist when it comes to taxes (meaning: I don’t understand deductions and pay whatever TurboTax tells me to), but I’m fascinated by those who aren’t. In 2001, for example, eighty thousand Black Americans filed for reparations with the IRS. Some made this their actual business. For $500, you could pay a self-taught financial advisor named Vernon James to apply on your behalf for a “Black Investment Tax Credit,” as he did for more than three hundred clients. James, who is Black, had a capacious “yes, and” attitude that bound together the case for reparations with workaday “Taxation is theft” libertarianism. Speaking to CBS in 2002, James asserted that Americans, whether Black or white, didn’t have to pay up come April. “The IRS took money from slaves. They are taking money from Americans. That is an investment. They have a right to get it back.” The IRS cut a number of claimants their requested checks, ranging from $40,000 to $100,000 per return and totaling more than $1 million. On realizing what had happened, the agency swiftly demanded their money back. James was sent to prison for six and a half years for tax fraud.

I discovered James in the midst of a depressive spell—that is, post my filing in 2015. It was a summer of right-wing memes about white slavery. After Dylann Roof’s attack on a church in Charleston renewed opprobrium of the Confederate flag’s public prominence, Southern Cross supporters began trotting out claims about Irish ancestors in American bondage. “At some point, you just have to get over it,” a Mississippi man told a Washington Post reporter at a rally in support of the banner of Dixie, the you being Black people, the it being slavery’s legacy. 

It was also the summer of Rachel Dolezal. Sometimes, especially when you’re broke, your brain attempts a haphazard alchemy with the elements at hand: why not appropriate and invert James’s enterprise? One could set up a fake service, analogous to James’s: the White Inheritance Tax Credit, for which, for a mere $500, the supposed descendants of Irish slaves could apply—only, rather than filing their IRS Form-2439s on their behalf, one would just keep the service fee. The WITC has remained a speculative exercise. Every year after tax season—while recovering from the handover of my ill-begotten gains—I’ve found myself instead doing some ritual tinkering with a half-formed novella about a Vernon James figure serving white customers. (He’s usually white in this telling, for some reason, though he doesn’t have to be—perhaps it’s a nod to Dolezal.) 

Over time, I’ve compiled a five-page document collating my research that I should probably retitle. This year, I made it through the reading list in SHIT ABOUT WHITE SLAVERY.docx to John Hersey’s 1964 novel White Lotus. Like many works of alternate history, the book concerns an American populace vanquished, the victor in this instance not Hitler’s Germany or Hirohito’s Japan but warlord-era China. The titular narrator recounts her experiences following the U.S. defeat in the “Yellow War,” beginning with her capture as a teenager in Arizona, where her village is ransacked by a group of white jazzbo musicians in a Packard touring car, blasting “Stormy Weather.” She’s marched to Los Angeles, where captured whites are billeted in abandoned film lots before being shipped across the Pacific. In Hollywood she sees a Chinese person for the first time, describing his skin as “the underside of the stretching foot of a desert snail” and “the color of curds.”

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Book Riot’s Deals of the Day for July 15, 2022

Book Riot’s Deals of the Day for July 15, 2022

Today's edition of Daily Deals is sponsored by Amazon Publishing

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In Case You Missed Yesterday’s Most Popular Deals

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The Art of Theft by Sherry Thomas for $1.99

The Flight Girls by Noelle Salazar for $1.99

She’s Too Pretty to Burn by Wendy Heard for $2.99

Pandora’s Jar: Women in the Greek Myths by Natalie Haynes for $3.99

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Book Riot’s YA Book Deals of the Day: July 16, 2022

Book Riot’s YA Book Deals of the Day: July 16, 2022

The best YA book deals of the day, sponsored by the audiobook of Wake the Bones by Elizabeth Kilcoyne

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Book Riot’s Deals of the Day for July 16, 2022

Book Riot’s Deals of the Day for July 16, 2022

Today's edition of Daily Deals is sponsored by Amazon Publishing.

Today’s Featured Deals

In Case You Missed Yesterday’s Most Popular Deals

Previous Daily Deals

Beasts of Prey by Ayana Gray for $2.99

Sisters of the Winter Wood by Rena Rossner for $4.99

Apple: Skin to the Core by Eric Gansworth for $2.99

56 Days by Catherine Ryan Howard for $0.99

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