My mother and father walked everywhere; neither one of them drove a car. My family has its share of dancers, actors and athletes whose bodies are the tools of their trades. Yet on the downside, that same family has been ravaged by the devastating consequences of hypertension and heart disease. At the risk of sounding morbid, we’re all going to die of something. But too many of my relatives’ lives were cut short too early by strokes and heart attacks. So I am literally running with the clock. As I say in this video, I think I’ve found what works for me.
My niece, Jazmine Brooks, is a naturally gifted dancer who has been working hard at her craft since she was a young girl. No surprise there. Jazmine’s mother, M’Balia, and grandmother, Malaya, my sister, are fierce dancers as well. Now a senior in college, Jazmine has been invited to the Bates Dance Festival, an international gathering of dancers, choreographers, educators and students.
You can watch Jazmine’s audition video above and find out more information about how you can help her with her trip to Maine by visiting her posting on INDIEGOGO.
Reposting this in honor of the 75th anniversary of Marian Anderson’s concert at the Lincoln Memorial. It’s hard to believe that I wrote that Boston Globe editorial 25 years ago.
Regular readers of this blog know that the legacy of singer Marian Anderson looms large in my consciousness. My mother held her up as a hero. My sister was named for her. My father, a contemporary, was apparently smitten with her.
One of the first assignments as an editorial writer for the Boston Globe was to write a piece in honor of the 50th anniversary of Anderson’s concert on the Lincoln Memorial, Easter Sunday 1939.
In that first Globe editorial, published on April 9, 1989, I wrote:
“Fifty years ago today, Marian Anderson stood on the steps of the Lincoln Memorial before 75,000 awed spectators and offered up her brilliant operatic contralto.
The concert was a triumph in an era of legal and customary segregation. Anderson, by then an accomplished performer in the US, Europe and South America, had hoped to perform at Washington’s Constitution Hall. The Daughters of the American Revolution refused to let her perform there because she was black. Amid protests from musicians and public figures, Eleanor Roosevelt resigned from the DAR, and with her help, the show went on at the Lincoln Memorial.
Since then, Anderson has been a symbol of pride and achievement. Introducing her at the Lincoln Memorial that Easter Sunday in 1939, Interior Secretary Harold L. Ickes said: “Genius knows no color line. She has endowed Marian Anderson with such a voice as lifts any individual above his fellows as a matter of exulted pride to any race.”
Unbeknownst to me then, my father had written about that concert in 1939:
“‘Whereas only about four thousand persons usually listen to her concert, seventy-five thousand persons in a visible audience and millions in an invisible audience heard Marian Anderson sing her program of triumph on Easter Sunday afternoon in the Lincoln Memorial Park within striking distance of the Capitol’s dome.
Miss Anderson’s unusually large audience was swept to her on the wings of bigotry and racial intolerance. Since a couple of nations in Europe seem to vie with each other in acts of racial persecution, it seems to be Uncle Sam’s serious ambition today to be on the right side of the pale – a sort of see-how-good-I-am attitude.
America’s escutcheon is well blotched with racial intolerance, discrimination and persecution. Up to now it’s the Negro who is borne the brunt, if not all, of this form of treatment. Lynching, ruthless lynchings, the Scottsboro Boys are inerasable marks. Scoldings, however, from within and jeers without are gradually bringing about actual efforts to earn herself a cleaner slate.
The old Devils of the American Revolution ran true to the Old America and cried ‘color’ to Miss Anderson. . . . But seeking no ally with Nazism and Fascism, official America loaned Miss Anderson the Lincoln Memorial Park and facilities for a worldwide audience. “
Coincidentally, Anderson died on April 8, 1993, almost exactly 54 years to the day after her triumphant concert. In another Globe editorial, I wrote that to my mother Anderson “represented a triumph over segregation and a counterweight to Aunt Jemima images.”
“As a youngster, Anderson was denied admission to a Philadelphia music school because she was black. She was given the keys to Atlantic City, but was not allowed to stay in a hotel there. When she sang in segregated concert halls, she demanded that seats be allotted to black ticket buyers in every section of the auditorium. . . Anderson often referred to herself with modest detachment. But for several generations of black women in America such modesty is unnecessary. Marian Anderson’s name and her memory are synonymous with the magnificence of her voice.”
At two local services to mark the birthday of Martin Luther King yesterday the speakers focused less on the man himself and more on the power of individuals to force change. At Stanford’s Memorial Church, Rev. John Harrison reminded those of us who live in comfort to “see” those who are not so fortunate.
LaDoris Cordell, MC at the Palo Alto community celebration in the afternoon, reminded the audience about the four young freshmen at North Carolina A&T who asked themselves in 1959 “At what point does a moral man act against injustice?” and shortly thereafter, began challenging the Jim Crow policy at the local Woolworth lunch counter.
In his keynote during that same program, Clayborne Carson, founding director of the Martin Luther King Research and Education Institute at Stanford and the nation’s preeminent King scholar, talked about how in 1963 it was high school students revived a flagging campaign in Birmingham, Ala. He credited those teenagers for the success of that campaign, which was a turning point for the Civil Rights Movement and for King’s rise to prominence.
It would have been hard to imagine in 1963 that there would be a national holiday in honor of King or that the White House, occupied by its first black president, would employ something called the Internet to encourage citizens to honor King by doing good works.
But here we are in 2014 acknowledging our progress, but not for too long. There is still so much yet to be done.
From his earliest New York Age columns in the early 1930s to his very last in 1942, my father championed the cause of the Scottsboro Boys, nine young black men accused of raping two white women despite overwhelming evidence to the contrary.
The teenagers were arrested in 1931 and a series of trials spanned more than a decade. The U.S. Supreme Court reversed two sets of convictions but several of the defendants languished in jail for years. My father wrote frequently about the young mens’ plight. When he wrote his final column for the Age in 1942, five of the Scottsboro Boys were still in prison.
In his first Christmas column in 1933, my father wrote:
“Not so far away in unsympathetic cells in a Southern prison recline nine boys whose only offense to humanity is the color of their skin, in whose greatest mistake in life was to hobo on a freight train when two white prostitutes were also ‘passengers.’
At this point, we pause to wonder how much of the Christmas spirit has managed to evade therein. How much can they give glory to God in the Highest? Which God they may ask: The God who delivered Daniel from the lions’ den; The God who delivered the three Hebrew children from the fiery furnace; the God who delivered Jonah from the belly of a whale; the God who loosened the gods of Paul and Silas and opened the prison doors or the God who caused bears to devour little children because they mocked a baldheaded man?
If those boys have studied these parts of the scriptures, thinking of Victoria Price [one of the accusers] or Judge Callahan and the Alabama jurors they must conclude that the days of omnipotence are over, or some religious historian has appealed to our fantastic and superlative imagination.
Perhaps Judge Callahan, a visible disgrace to any hand that holds the scales of justice, will go to his church and tell his God that “his all is on the altar” and he will not share the fate, we read, that was meted out to Ananias and Sapphira.
While indulging in our Christmas delicacies and cocktails we might invoke a miracle for these boys’ deliverance.”
I’m not sure Ebenezer would consider the pardons of three Scottsboro Boys 80 years later a miracle. But that’s as good as it gets. In November, the Alabama board of Pardons and Paroles voted unanimously to grant posthumous pardons to the three remaining defendants, Haywood Patterson, Charles Weems and Andy Wright.
According to a Nov. 21, New York Times article, the decision “brought to an end to a case that yielded two landmark Supreme Court opinions — one about the inclusion of blacks on juries and another about the need for adequate legal representation at trial — but continued to hang over Alabama as an enduring mark of its tainted past.
I can’t imagine that he would be happy that it would take 80 years for justice to be delivered.”
I’ve often wondered what my father, a lover of musical theater, would think of the case being the subject of a Broadway play.
And I wonder whether posthumous pardons 80 years hence would restore or challenge his faith.
Justice for Trayvon Martin in 2093?