Oakulture

Documenting the Oakland cultural renaissance


4 Comments

Why Black Art Matters

One recent Friday night, Black Panther Party co-founder Bobby Seale addressed a packed house at East Side Arts Alliance. Seale mentioned he was a jazz drummer at age 13, and later acted in plays written by Oakland’s Marvin X. He went on to relate the importance of arts to social movements: “To me, it’s all a revolutionary culture. That’s what this is about.”

Stokely Carmichael and Bobby Seale, 1968. Photo by Henry Raulston

Stokely Carmichael and Bobby Seale, 1968. Photo by Henry Raulston

As Seale, now 78, spoke to an audience which included former Panther Minister of Culture Emory Douglas and Joan Tarika Lewis, the organization’s first female member and a violinist who works with youth, he was surrounded by images of himself taken almost 47 years ago, during a 1968 Panther rally in Defremery park. To look at pictures of Seale in 1968 while being addressed by the 2015 version of the man was the very definition of epiphany.

The photos, which have never before been exhibited publicly, were shot by Henry Raulston, a former Army photographer who joined other local photographers to form the Association of Black Photographers in 1967. Using a Nikon F and Tri-X film, he set out to document rallies, demonstrations, and community gatherings in Oakland. The Panthers, he said, were “doing something to build the people up.” With cultural arts also taking radically progressive turns, activism became infectious: “There was this vibe of, ‘what can we do'”?

Raulston’s exhibit, “Seizing the Time,” presents 35 prints–many of his negatives were lost due to improper storage, he said–which not only capture a young, charismatic Seale, but other Panther leaders like Stokely Carmichael, Eldridge Cleaver, and Kathleen Cleaver, as well as Brown Berets–whose presence emphasizes black-brown unity–who’d traveled up to Oakland from Fresno for the rally. There’s an iconic shot of Carmichael and Seale together, appearing hopeful and determined; another of three Afro’d women raising their fists in front of a banner which reads “Free Huey.” Collectively, Raulston’s unearthed treasures paint a picture of a cultural community for whom activism was intermingled with the creative arts. Even the Panthers’ sartorial choices—dashikis, turtlenecks, berets, leather jackets, sunglasses—reflect a stylistic awareness and implicit coolness which counterbalance their fiery radicalism.

Henry Raulston with a photo of Stokely Carmichael.

Henry Raulston with a photo of Stokely Carmichael.

Curator and ESAA co-founder Greg Morozumi explained how, back in those intense times, with the Vietnam war raging, cities burning all over the world, and the Panthers battling both the Oakland police and the federal government, the Black Arts Movement emerged to catalyze social change through cultural expression. BAM, he said, was “an integral part of the black power movement,” yet is often overlooked by historians, not because it was ineffectual, but “because it had such a big impact.”

Interestingly, Harvard academic Skip Gates downplayed BAM, perhaps prematurely, in a 1994 essay for Time magazine, in which he placed more emphasis on the then-current progenitors of a black cultural renaissance: “It’s not that there are black artists and intellectuals who matter; it’s that so many of the artists and intellectuals who matter are black.”

Malcolm X, patron saint of Black liberation

Malcolm X, patron saint of Black liberation

More than a decade after Gates curiously called BAM “the shortest and least-successful” African American artistic movement in history, the extent to which it represents a critical link in the black cultural continuum has become more clearly visible – in part because there’s a more defined sense of intergenerationality than existed in the Clinton years, in part due to the maturation of the hip-hop generation, but also because of the repetition of some of the same social and political issues which initially informed BAM, such as police brutality and the need to organize communities around unequal justice. It’s also been posited, most recently by Berkeley author Jeff Chang in “Who We Be,” that the election of Barack Obama in 2008 was one of the long-term impacts of four decades of POC-driven cultural movements, of which BAM was both catalyst and seminal influence.

Amiri Baraka

Amiri Baraka in 1972

The movement was a national one. In the Bay Area, Marvin X founded Oakland’s Black House Theatre and SF’s Black Arts/West, while Douglas’ illustrations graced Panther newspapers and political posters. On the East Coast, Amiri Baraka  founded the Black Arts Repertory Theater in Harlem in 1965, following the assassination of Malcolm X – an event which was also instrumental in the founding of the Black Panther Party. Repercussions were soon felt in other “chocolate cities” like Detroit and Chicago, which established their own black threater companies and literary journals by the late ’60s.

Henry Raulston with Emory Douglas

Henry Raulston with Emory Douglas

BAM was multi-disciplinary, covering music, visual art, theater, literature, spoken word, even film. It informed a generation of brilliant poetic, literary, and musical minds, including Nikki Giovanni, Ishmael Reed, Gil Scott-Heron, Sonia Sanchez, Ntozake Shange, the Last Poets, the Watts Prophets, Sun Ra, Archie Shepp, Maya Angelou, and John Coltrane. And its reverberations have continued to echo for five decades, influencing later generations of black artists as well as other marginalized demographics including Latinos, Native Americans, Asians, and LGBTQ folks, paving a creative path for a multicultural, post-millennial arts scene which has given rise to innumerable individual voices in each of the disciplines BAM touched, as well as a collective consciousness which emphasizes community-building along with social activism.

Locally, the combination of BAM, the student-led Third World Movement, and the Black/Brown Power dynamic of the Panthers, Brown Berets and Chicano farm workers created intersectionality between arts and activism which remains one of the defining, if not THE defining characteristic of the Bay Area’s multicultural arts and culture scene, particularly in the East Bay and especially in Oakland. As Morozumi pointed out, the currency and relevancy of BAM can be seen in the current conversation over “race relations” – which he said is really about “systemic racism and oppression” – and the reaction of Oakland’s artivist community to those challenges.

“Black lives do matter,” he said, adding, “black culture matters.”

Henry Raulston and Greg Morozumi

Henry Raulston and Greg Morozumi

Black History Month is always an auspicious occasion, as February’s 28 short days are suddenly filled with an outpouring of African American cultural arts programming which isn’t so visible the other 11 months out of the year. 2015’s BHM seems especially crucial, what with the aforementioned national conversation about race in the wake of the Ferguson situation and the #BlackLivesMatter campaign, as well as the 50th anniversary of the BAM – which will be celebrated in an all-day symposium Feb. 7 at Laney College.

The role art plays in social movements is a crucial one, and part of a cultural continuum. We can trace history to see how visual artists like Douglas inspired contemporary political art by Favianna Rodriguez, Spie TDK, Refa 1, the Dignidad Rebelde and Trust Your Struggle collectives, or how Morrie Turner’s groundbreaking “Wee Pals” comic strip preceded Jesse Jackson’s Rainbow Coalition by two decades.  Cultural and social statements, like those rendered by Karen and Malik Seneferu in “Black ❤ Matters,” their current exhibit at Impact Hub’s OMI gallery (which hosts an artists’ talk Feb. 6 ) are just as important as overtly-political imagery.

Art from "Black <3 Matters" by Malik and Karen Seneferu

Art from “Black ❤ Matters”

Black liberation movements have also influenced a wide musical spectrum. The recent tribute to Sly Stone at the Fox Theater served as a reminder that The Family Stone was formed the same year as the Black Panthers (1966), and that Sly’s response to the race relations conversation of his day was the multiculturalism-affirming #1 hit “Everyday People.”

Just as Stone’s “Thank You For Talking to Me Africa” opened up a dialogue with the cultural motherlode, the connection to the Continent has been advanced by Oakland soul singer Candice Antique Davis, who collaborated with native hip-hop artists during a recent trip to Ghana (she’s scheduled to talk about her experiences  in Ghana Feb. 9 at 8pm on KPFA’s “Transitions on Tradition” program ). Antique also recorded her new single, “Freedom Song (This Song),” in Ghana. The song’s lyrics reference Baraka as well as Audré Lorde, Bob Marley, Harriet Tubman, Malcolm X, Kwame Nkrumah and other freedom fighters/revolutionaries/icons. “It seems to me this song is for revolution solution,” she sings. “Freedom is coming,” she promises.

The Panthers’ impact on music is reflected not just in the funk band The Lumpen (chronicled in Rickey Vincent’s book “Party Music”), but also through 70’s soul singers Stevie Wonder, Marvin Gaye, and Curtis Mayfield, who expanded their lyrical topics to address what was going on at that time.

The Panthers also had a direct influence on Fela Kuti and the development of Afrobeat, and established a blueprint for politically-minded, socially-conscious hip-hop from Public Enemy to KRS-1 to Tupac to dead prez to current Oakland artists like The Coup, Kev Choice (who debuts his new album, Love + Revolution, Feb. 5 at Yoshis), and Jahi (who heads up the second iteration of Public Enemy, PE2.0).

The emphasis on theater and literary works which played such a large role in BAM continue through the Laney tribute, which includes a black women writers’ panel and a performance of Marvin X’s play “Flowers for the Trashman,” as well as the African American Shakespeare Company’s adaptation of Sophocles’ “Antigone,” retitled “Xtigone” and starring Oakland emcee/poet/actress RyanNicole in the lead role, directed by Rhodessa Jones and with musical direction from Tommy Shepard (“Xtigone” opens Feb. 14 at the African American Art and Culture Complex in SF).

Aesthetically-speaking, it doesn’t get much more artistic than updating a classic Greek tragedy, and, as West African academic and playwright Wole Soyinka has pointed out, tragic dramas are directly descended from primal sacrificial rituals prevalent in pre-Christian European history, and similarly extant in African culture and mythology. The orisha Ogun, Soyinka has asserted, was the first actor; the ritual-myth tradition the origin of what we now call the dramatic arts.

Ogun: the first actor

Ogun: the first actor

Which brings us to another point about the black history/black art continuum: Not only is the artivist paradigm one of Oakland’s unique features, differentiating it from other similar urban cities, but “The Town” is also a repository of ashé, the universal life force conceptualized by the Yoruba and other West African peoples. Poet/playwright Ishmael Reed and cultural historian Robert Farris Thompson have connected ashé to the development of black art and Afro-Disaporic culture in the Americas and Caribbean (which in turn has informed American popular culture in a multiplicity of ways). Oakland’s vibrant Afro-Diasporic community is perhaps most visible around drumming and dance, but can also be seen in the colorful, Afrocentric visual art of the Seneferus, which creates ritual space and honors tradition.

Art installation by Karen and Malik Seneferu

Art installation by Karen and Malik Seneferu

Ashe also manifests through the music of New Orleans and the Mardi Gras festival, which just happens to coincide with BHM. Mark your calendars now for the two-day Mardi Gras fete, which begins with a second-line parade at Awaken Café followed by a free concert at the New Parish, and continues the next day with a Katdelic show which also features NOLA-style bass bands.

Amiri Baraka in 1970

Amiri Baraka in 1970

All of that is to say, it’s important to recognize that black history isn’t just in the past and is actually a still-evolving, still-living thing. Not only is tradition continually being referenced across the artistic spectrum, but major cultural works are still being created today by contemporary artists. Baraka may have become an ancestor, but his legacy lives on and continues to inform us today. And while artivism is in of itself a form of cultural resiliency against oppression, it’s also important to note that there’s just as much positive, live-affirming creative expressionism as reactionary measures. And all of it matters.

On that note, Hodari Davis, co-founder of the Life is Living festival, has announced a month-long series of events happening during BHM called “Life is Loving” which he says establishes an alternate narrative to the “we’re angry and upset” stance which has framed the African-American dialogue around race. Focusing on love as an aesthetic concept and a manifestation of art transcends politics, and, he hopes, may even ultimately overcome societal and economic barriers which continue to limit the black experience in America.

Got all that? Good. It’s gonna be an incredible month for black art in Oakland and the Bay Area, and Oakulture will try to cover as much of this dynamic ashe, love, and artivism going around as is physically and logistically possible. Bookmark this site now if you haven’t already, and return early and often throughout February for the latest updates.


2 Comments

Fear of a Multicultural Planet: Jeff Chang Tackles Race in “Who We Be”

who we be display

Multiculturalism is inevitable. This much we know from population trends, which show that America is getting less demographically-white by the decade, year, hour, and minute. The rise of an ethnic majority represents an obvious conflict with the concept of monoculturalism, represented by the assimilationist notion of a melting pot—an America with one great big shared identity—as well as the concept of white supremacy, represented by the notion that blacks (and other races) are genetically inferior to whites, thus justifying inequity and racial disparity across social, political, economic, and cultural lines.

Author Jeff Chang at an Oakland book release party for "Who We Be"

Author Jeff Chang at an Oakland book release party for “Who We Be”

This dichotomy is at the heart of “Who We Be,” an ambitious new book by Berkeley-based scribe Jeff Chang, who tracks the growth of ethnic identity across a historical tableau, contrasted by ideological barriers and seemingly-endless waves of sociopolitical backlash which all revolve around the construct of race and the perception of racial consciousness – whether in the art world, the political landscape, or the funny pages of daily newspapers.

Before Garner, Brown and Martin, there was Grant,

Before Garner, Brown and Martin, there was Grant,

Arriving as it does just as the 1-2 punch of the failure to indict the uniformed killers of Michael Brown and Eric Garner has crescendoed into America’s latest race-based flashpoint—resulting in the hashtag-driven #blacklivesmatter movement—”Who We Be” could not possibly be any more timely or relevant. It offers a wealth of historical context and background to firmly disprove the notion that either incident was isolated; rather, such events are part of a larger continuum which has made pop culture martyrs out of Trayvon Martin, Oscar Grant, Michael Stewart, Lil Bobby Hutton, Malcolm X, Dr. Martin Luther King, Medgar Evers and Emmett Till (to name a few).

America’s racial dynamics haven’t just played out on a political chessboard, Chang reminds us. They’ve also been stretched across a cultural canvas which constantly vacillates between progressive movement and backwards regression, like an ocean tide. While the “Southern Strategy” of the Nixonian GOP established a race-based benchmark originally fashioned as a response to precedent-setting civil rights legislation and later dutifully continued by the Reagan-Bush Republican regimes, “Who We Be” assigns equal importance to a cultural narrative in which the white segregationist marketing of “Ku Ko Kola” eventually gives way to the multicultural kumbaya of Coca-Cola’s “I’d like to buy the world a Coke” commercials and Benetton’s rainbow-hued marketing strategy.

“Who We Be” opens with a scene in which the late Morrie Turner, the Oakland-born cartoonist whose strip “Wee Pals” was the first integrated comic to be syndicated nationally, learns of Barack Obama’s election and cries. This segues into an examination of Turner’s efforts at advancing multiculturalism, one comic strip at a time, then backtracks into an analysis of decades of dubious racial stereotypes embedded in cartoon commentary. It’s a history rife with coonery, minstrelism, blackface caricatures and outright racist cartoons, which show the progress Turner represented.

The blackface animals were gone. Instead Turner drew kids… having profound discussions about race and community,” Chang writes, noting, “The ink on the Civil Rights Act had not yet dried. The Voting Rights Act and the Immigration and Nationality Act were soon to be signed. But ‘Wee Pals’ already belonged to the future.

A "Wee Pals" strip

A “Wee Pals” strip from 1978

In another vignette, Chang revisits Black Arts icon Ishmael Reed’s concept of Neo-HooDoo, the idea that “all of American pop—its rhythms, its poetry, its swagger—descended from African and indigenous religion,” and the central concept behind Reed’s 1972 novel “Mumbo Jumbo,” as well as a sprawling manifesto/poem which Chang describes as “1,794 words of rapturous provocation.”

Reed’s journey from the East Village to the Bay Area allows Chang to wax poetic over an emergent Left Coast counterculture which organically linked the Black Panther Party, the Free Speech Movement, “Chinatown leftists,” “Raza artists,” and Native American activists into a loose grouping called the Third World movement.

Chang writes: “Grassroots arts movements led by people of color were blooming across the United States, but nowhere were there the kind of proliferating, overlapping circles of artistic, political, and intellectual intensity that there were in the San Francisco Bay Area.”

Willie Horton: Black Bogeyman

Black Bogeyman: Willie Horton

Despite such superlative-laden praise, “Who We Be” is far from an altruistic, overly-optimistic take on its subject matter. By the time it concludes, with a description of five young schoolchildren delightedly eyeing a Byron Kim installation of “429 chipboards of wood… colored within the spectrum from pink to bister” at a Washington, DC art gallery, readers have been dragged along for a bumpy ride through Lee Atwater’s demonization of Willie Horton and his ironic infatuation with black music, the Republican backlash against Obama, the death of Trayvon Martin, failed government policies which created the subprime loan crisis and led to the Occupy movement, the flap over a black visual artist attempting to reclaim the N-word, and a controversial Whitney Museum biennial exhibition.

Perhaps surprisingly, hip-hop is all but absent from “Who We Be.” Chang painstakingly traces what he dubs the “culture wars” of the late 80s and early 90s, but chooses not to revisit ground he previously covered in “Can’t Stop Won’t Stop,” i.e.  the PMRC’s censorship campaign, the “Cop Killer” controversy, and the repercussions of their impacts at the major label level. To paraphrase dead prez, “Who We Be” is bigger than hip-hop—both in ambition and scope—yet the “culture wars” cipher feels incomplete at times. Chang’s insistence on name-checking obscure artist-activists and their quest to bring identity politics to the gallery world makes it seem as if those efforts occurred in an art-scene vacuum, when in fact, identity politics have become a defining characteristic of the overall pop culture landscape — just ask Macklemore or Iggy Azalea.

Shepard Fairey's "Hope"

Shepard Fairey’s “Hope”

Amidst all the discussion of “Post-Racial,” “Post-Black,” and even “Post-Post,” it’s perhaps understandable that “Who We Be” is Post-Hip-Hop Generation.  Chang calls it a “dub history,” which means that while there are echoes and reverberations, there are also drop-outs; Chang doesn’t trace a strictly linear path nor attempt to connect all the dots – which might have been an impossible task. The visual art/identity thread which takes up much of the book’s middle section culminates with an unpacking of the backstory behind Shepard Fairey’s iconic “Hope” poster which symbolized the emergence of a new electorate, before becoming an ironic reminder of the weighty, and perhaps unrealistic, expectations placed on Obama.

But even when “Who We Be”’s narrative gingerly dubsteps over continuity gaps, Chang’s writerly flow makes it a pleasure to read. Eschewing the dry tone of an academician, Chang alternates prose-filled descriptions with solid reportage and telling statistical evidence, like a mutant hybrid of Carl Bernstein and Amiri Baraka. Obama’s 2008 election–the meta-flashpoint in a collection of flashpoints–is bookended by P.Diddy’s voter-registration efforts and what Chang calls “demographobia” on one side, and the birth of the Tea Party, the Great Recession, and Karl Rove’s failure to buy the 2012 election on the other. “It was easier to imagine the end of the world than the end of racism,” Chang says of a period ironically yet accurately named “post-hope.”

Chang’s brilliance as a writer is apparent, even when the subject matter he tackles leads to more questions than answers. It’s impossible to thoroughly address the identity politics of multiculturalism without also addressing the identity politics of whiteness, and “Who We Be” shows in no uncertain terms that for one to be fully realized, the other must be diminished. If the worldview of mainstream art critics, anti-immigration activists, and Tea Partiers relies on projections of “Whitopia,” as Chang posits, the rise of multiculturalism represents a gradual yet inexorable reality, as signified by shifting demographics which have already resulted in what he calls a “minority-majority” in California. The future of America, Chang suggests, isn’t a return to its racist, xenophobic past, but a world in which gay Iranian immigrants barely raise an eyebrow. We’re not quite there yet, as recent events have proven, but it seems to be only a matter of time until MLK’s mountaintop finally becomes a level playing field.

 

 


2 Comments

Litquake Report-Back: Oakland Afro-Surrealists Sighted in San Francisco

Literary Reading Review: McSweeney’s Variety Show featuring Boots Riley, Oct. 17, Z Space; “We Are Mystic Detectives About To Make An Arrest” hosted by D. Scot Miller, Oct. 18, Aldea Home.

According to the most recent U.S. Census figures, SF’s black population is just a shade under 4 percent, and in danger of further erasure from the tech boom. That’s one of the reasons why, while the literary festival Litquake is a cultural phenomenon, it’s not a particularly diverse one. For instance, the banner display on the official Litquake site advertising October 18’s Litcrawl suggests a fun, hip social gathering — attended by not a single person of color.

So when Oakland’s African American writers do a reverse Ralph Ellison and become visible during Litquake’s mega extravaganza of literary readings, shenanigans, tomfoolery, and uber-nerd geek worship, it’s kind of a big deal. That’s because black voices rarely occupy the cultural or intellectual space associated with hipsterish literary events, so when you do see and hear them, there’s a kind of ironic amazement at how naturally and genuinely they fit into those spaces, when given a chance.

Boots Riley holds up a copy of his screenplay

Boots Riley holds up a copy of his screenplay

The night before the Litcrawl, Coup frontman Boots Riley was the highlight of McSweeney’s Variety Show, a sold-out event held at Z Space in Potrero Hill—once the childhood home of OJ Simpson, and now a sprawling neighborhood of industrial chic design aesthetics, tech companies, media companies, cute restaurants, cafes, and bars. Riley was directing a reading of “Sorry to Bother You,” a screenplay inspired by his time manning the phones as a telemarketer at Stephen Dunn and Associates (full disclosure: I, too, worked at that firm in the mid-90s, at the same time Riley was there).

I arrived about an hour before showtime, intending just to watch the proceedings and take notes. But when I showed up, and tried to get my guest list hookup certified, I was  told I would be reading. It seemed that there was a part which could only be played by a black man, and none of the professional actors Riley had assembled were of ebon—okay, mocha-caramel—hue. So instead of watching from the audience, I was directed to the stage, where Riley and cast were doing a last-minute read-through of the script.

My part was that of Langston, described as an “older black man” working at the telemarketing firm who tells the protagonist Cassius, played by Riley, the secret to becoming a “Power Caller”: use your white voice.

The correct white voice, Langston explains to Cassius, isn’t the acceptable buppie patois of Will Smith, but the all-the-way Eurocentric vocal inflections of Al Roker.

Anyway, we’re getting slightly ahead of ourselves here.

Reading "Sorry to bother You" at Litquake. photo by Anya De Marie.

Reading “Sorry To Bother You” at Litquake. photo by Anya De Marie.

It was a revelation, to say the least, to realize that Riley’s talents extend past his musical gifts. It’s one thing to write rap lyrics, and quite another to write screenplays. “Sorry To Bother You”’s storyline involves Cassius applying for work at the telemarketing firm, hanging out with his girlfriend Detroit, making an ill-fated trip to a VIP room at a local bar, attending telemarketing employee meetings, and being recruited by a guy trying to unionize the employees.

What makes the screenplay work, however, is Riley’s keen sense of irony and knack for clever dialogue, which balances comedic witticisms with serious social commentary and class analysis. His is a sharply-honed voice that’s big on punchlines—a benefit to being a professional rapper—which makes the interplay between the characters fluid and lively.

Boots Riley reads at Litquake

Boots Riley reads at Litquake

At the live reading, I had the benefit of watching Riley from maybe two feet away. His stage presence is evident, even if audiences aren’t used to seeing him stand (mostly) still. He delivered his lines in a deadpan way, injecting an every (black) man quality into Cassius, a character who could easily have been the “hustler for real” of the Coup song “Fat Cats, Bigga Fish.” Cassius has street smarts, but isn’t completely hip to the capitalist exploitation inherent in the telemarketing industry—a paradigm hinted at in one of his early calls, to a woman whose husband is suffering from an advanced stage of cancer. When informed of this, Cassius looks to his telemarketing script for instructions; he’s told to “make any problem a selling point.”

The Z Space reading covered just an excerpt of Riley’s screenplay (a full version will be published in an upcoming issue of McSweeney’s quarterly). According to Riley, the story gets more and more surreal and darkly comic, involving Occupy Oakland-esque protests and a corporation which hires employees for lifetime contracts. Riley hopes to get it made into a movie; if that does happen, it’s probably safe to say it won’t be directed by Steve McQueen or Tyler Perry.

D. Scot Miller

D. Scot Miller

The next night saw “We Are Mystic Detectives About to Make An Arrest,” an Afro-Surrealist reading during Litcrawl, hosted by D.Scot Miller, author of the “Afrosurrealist Manifesto.” In his manifesto, Miller explains that Afro-Surrealism isn’t like the European Surrealism of Dada or Dali, and it’s not the African Surrealism of Leopold Senghor’s negritude movement, either. Nor should it be confused with Afro-futurism, which focuses on science, technology and a timeline which hasn’t yet happened.

“Afro-Surrealism,” Miller writes, “is about the present…  Concentration camps, bombed-out cities, famines, and enforced sterilization have already happened. To the Afro-Surrealist, the Tasers are here. The Four Horsemen rode through too long ago to recall.”

Some may see the origins of Afro-Surrealism in the novels of Chester Himes, but as Miller pointed out Saturday night, the term was actually coined by the late Amiri Baraka, and counts Ishmael Reed (who coined the phrase which served as the reading’s title) as among its influences.

In addition to Miller, the lineup included my good friend Malcolm Shabazz Hoover, Ayize Jama-Everett, Michael Warr, and Mike Sabb. All were brilliant, whether reading short stories or poems, all of which spoke to the black experience as it’s happening now. The event attracted a standing-room-only crowd which filled every corner of Aldea Home, an uber-upscale home furnishing store—call it Bed, Bling and Beyond—where, for a $10,000 purchase, Design Consultants are available to help rich hipsters fulfill their aesthetic needs, while the less-monied resort to one-star Yelp reviews to vent about poor customer service and alleged racial discrimination.

Afro-Surrealist authors at LitCrawl

Afro-Surrealist authors at LitCrawl

Anyway, the ironic surrealism of an Afro-Surrealist reading on Valencia St., the symbolic center of post-gentrification SF, a city whose African American population has steadily been siphoned away to next-to-nothingness, wasn’t lost on Miller. He joked that the event might have temporarily raised the city’s black demographic numbers by a percentage point or two, which is either a) not funny; or b) funny but sad, depending entirely on your perspective.

It’s also ironic that it took a cadre of Oakland folks to bring blackness to Litquake. Taken together, the two readings showed that there’s plenty of life left in the Black Arts movement, and that Oakland has to be considered a fertile incubator for the contemporary version of that movement. While Riley and Miller’s readings added something Litquake was otherwise missing, they represent just the tip of the iceberg: there’s much more (mostly unheralded) literary talent in the Town, just waiting to be discovered. So while Litquake generated more interest in the Afro-Surrealist movement, one hopes its aftershocks will continue to reverberate and shine more light on Oakland’s black authors.