Uncategorized

A Letter to Kalamu Ya Salaam

[By Jerry Ward, Jr.]

Note:  For essential 
life history  information about ya
Salaam, read “Kalamu ya Salaam 1947-/Art for Life: My Story, My Song” in
Contemporary Authors Autobiography Series, Volume 21, pages 179-252. The letter
is my response to the typescript of THE SOUND (ING) OF BLACK POETRY: A Study
Guide To The Theory and History of Black Poetry.
Jerry
W. Ward, Jr.
1872
Lincolnshire Blvd.
Ridgeland,
Mississippi 39157-1213
                                                                                          September 3, 1995

Dear
Kalamu,
The ideas for the book on the
sound(ing) of black poetry remind me of a remarkable (and as you might guess
unrecorded) solo performance by the late drummer Freddie Waites  — 
sound so keen so fast you would have sworn the man had an extra pair of
arms.  So, the two things you warned us about
in the prefatory paragraphs are going on: 1) a critique of why there is no
sustained critical attention given to poetry and 2) theorizing about the
centrality of sound.

These remarks refer to the book
typescript version, running from “Introduction,” pp. 2-77 and notation 1 – 18,
pp. 121-146.

pp.
7-8    Your remarks about oral poetry,
the positive/negative features of slave narrative and African aesthetic will
need to be amplified to support your theory. 
Given that you privilege SOUND (the sounds of the voice, the musical
sounds produced by instruments), sound is at once a defining historical aspect
of black poetic tradition and a feature of aesthetic classification.  The sound of pre-Reconstruction oral poetry
is very likely best preserved in how the folk sing spirituals, in group
performance.  Part of your implied
argument regarding textual or written poetry is that creation is not
necessarily collective and the sound (as one might recover it through study of
prosody) is wanting.  Thus, when you
posit an origin with the three founding fathers (Hughes, Johnson, Brown), you
are obligated to make your sound theory persuasive. The strongest move is to
admit that origin for you means the self-conscious poet weds his imagination
and craft to the collective sound-productions of his culture(s): speech, song,
music.  Your major task is to theorize
how SOUND function in or defeats the limits of TEXT. You will ultimately wind
up with the conclusion that the SOUND feature of a poem can only be got to by
improvising in performance.
p.
14, paragraph 2:  Poetry might be
“judged” or “criticized” by prevailing standards, but it would most likely be
categorized by genre or theme.
p.
19  Cultural Context
The
question on p. 21 about whether a text is a sophistication or a corruption does
have an answer: text is a preservation that undermines the power of memory.
P.
22 –your point about the necessity of audience is crucial; the sound of poetry
(aside from the white noise of prosody) does not exist without performer and
audience.  There are a range of special
conditions that obtain in the sound(ing) of poem.  For example, to read (respond emotionally to)
Hughes’s ASK YOUR MAMA in isolation, I have to perform the text either with the
assistance of recorded music or by evoking musical memory. There is no ideal
reading/sound(ing).  I will always fall
short one way or another in performed interpretation. I mention this early because I
want you to anticipate someone’s attacking the idea by way of Houston Baker’s
discussion of blues matrix as grounds for interpretation. (Blues, Ideology and
Afro-American Literature)
pp.
22-23  — on cultural specificity: I
agree very much with your pushing the dynamic interaction that does or should
exist between audiences and poetry.  Even
the most enlightened critics in cultural studies are still text-whipped in the
sense that textual features are said to reinforce or challenge rules,
conventions, and constraints of a culture. 
Your idea allows for the possibility of disruption and recreation.
P.
24 Your extended commentary on
democratized literacy is anxiously awaited. 
Consider whether this topic refers to “a Black aesthetic” ( a formation)
or to “Black aesthetics” which I take to be an ongoing inquiry.
I think we pretty much covered
my concerns about the SEED portion of the book that you will send to Gabbin
when we talked last night.  You can write
a brief introduction and focus only on Hughes for this piece.  What you might want to cut out is the
material on James Baldwin and end the piece with a demonstration of your own
response.  The most interesting
demonstration in my view would be your marginal “sound notes” which clued us
about what must be heard or what you hear for “Mirror-go-found / where a broken
glass / in the early bright / smears re-bop / sound” from the segment “Neon
Signs.”
                                                                                                     
          Keep on pushing,
brother.