Archive for Black People

Confessions of an American Amateur Theater-Reviewer: Preliminary Confessions #3 | Dame Lorraine

Posted in Theater Review with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on July 16, 2017 by gregnett
masks

Comedy. Drama.

All this talk of myself, and my railing at society but what of Theater? For that I have reserved my concluding words: it’s actually much worse than I thought—though I’ve already expressed that sentiment. But, to this hour, I don’t think my dear reader has ever heard me make mention of Theater’s finer qualities—with any extended detail, that is. And you will, though not now, as I would like for us to quickly turn our attention to July’s stage play, Dame Lorraine.

 

d1

Dame No. 1

 

Title: Dame Lorraine (1979)
Playwright: Steve Carter
Time Period: Postmodernism
Plot: An African immigrant family, mired by past transgressions, gather in the Harlem apartment of their physically disabled patriarch for the return of a family member recently set free from prison in hopes of finding closure with what got him incarcerated more than two decades ago.
Dope Line(s):

[Act 1]

ANGELA
I shouldn’t have come. Why did I come here?

[Act 1]

DORCAS
I never thought to see you in this house again. I ain’t want to see you here … but I too glad you come. You have to understand … we had to stay here and my place was with him. I just a woman. You have to understand. I was doing what I thought best.

[Act 3]

PICTON
I sorry I do this thing to you. I sorry I plant all them bad flowers in you. I ain’t never want to see you cry. I beg you forgiveness. Before God, I beg you forgiveness.

 

har1

Harlem 1970s

 

Coming to you live from New York, from inside an undisclosed location in Brooklyn. But this here story takes place in Harlem circa 1979. No, seriously. I’m in NYC for this one. #TINWIPA goes on the road from time to time… I’m out here on the east coast celebrating my B-Day; this little thing I do where I pick a different city to toast to my getting old. I’m torn between Madrid or Tokyo for next summer and it just might come down to an old fashioned coin toss. But enough of that, I wanna talk Dame Lorraine, part three of Steve Carters’ Caribbean Trilogy (Eden, 1975; Mountain Dew, 1977), all of which could fall anywhere along the timeline of the twenty-six plays Carter’s alleged to have written. (This pompous S.O.B. claims to have some of his plays “hidden” in a trunk somewhere.)

Fair warning: this is the Kill Bill edition boys and girls and aliens, and I’m going to swing the Hanzō around mightily for this one. With that bit of business out of the way, I have just one question: Are black content creators being held at gunpoint and forced to produce material that showcases the most horrific and disturbing images (and sounds) of the Black experience in America, or are they doing this of their own free will? But then to ask that question is to immediately ask another: What is it about Black (and Brown and Asian) suffering that (white) audiences find so enamoring? These two questions always jump to the front part of my mind whenever I encounter material like this. To me, both of them are rooted in the question: Who is this film/play/book/song/installation for?

 

d2

Dame No. 2

 

In today’s world Carter clearly wouldn’t be in touch with his audience; as is the case with whites who lord over the images and representations of people of color. Film and Literature—Theater too it seems—constantly get it wrong whereas Music, Fashion (model representations aside) and Sports hit the nail on the head every damn time. When black youth is the face of sports culture (Lonzo Ball, Dak Prescott) and the backbeat to corporate commercials (Lil’ Yachty, Kendrick Lamar) and the pulse of online buzz (Black Twitter, Beyonce’s Beyhive), I start to wonder what’s taking the others so long to join in on the fun… Black people, I can surely attest, are done with the suffering narrative; they go the other way every time. People like Misty Copeland and Kevin Hart have broken new ground, and so have the Migos and Future and that last dude that was President of this country, yet the biggest movie “made” for black people (and for whites to feel guilty about) this calendar year is Detroit? Yes, the ’67 Detroit riot is an important moment in (Black) American History and long overdue perhaps, but you guessed it: more Black suffering. What about the current cultural zeitgeist known as Turn Up culture? Will it ever see its day on the big screen, or on the best sellers list, or on stage (Hamilton doesn’t count). I feel like I already know the answer so why bother…

 

crumb1

More Harlem 1970s

 

For someone like Steve Carter, I get the feeling that he thought very highly of himself while in his prime. I mean, to be a part of the Negro Ensemble Company he would’ve had to… Still, I’m not ready to put him or his contemporaries—and mine also—on the same level as sadists, but I can’t seem to grasp why their need to go overboard in their indulgences of black suffering. In Carter’s case, an African family is trying to weave back the family fabric torn apart twenty-seven years ago when the oldest of eight sons initiates a gang rape scenario on his young sister only to be caught in the act by his father who he then beats within inches of his life thus making it hard for the man and his wife to survive in Harlem, New York which at the play’s point in history (1979) was figuratively falling to pieces. And rather than having them move on, Carter puts them all back under one roof where they await the brother’s return as if he were the Prodigal Son.

 

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The Harlem Globetrotters

 

Like The Rover, the plot points don’t easily connect and that’s marred even further by syntax—but that’s the gist of what happened for the family involved in this story to be where they are at the start of the play. We enter the home of Picton Moulineaux through the eyes of his daughter Angela Moulineaux (who as raped as a pre-teen) and her bi-racial boyfriend Salvatore “Sal” Buongusto (half black, half Italian; bigotry abound because of this). Rightfully so, she wants nothing to do with this place but since her father is on his deathbed and the coincidental release of her oldest brother King Moulineaux from prison, Sal has put it to her that she should work some things out with her family as it will help things in the intimacy department between them. (Picton named all of his sons with titles traditional of the French royal court like Prince, or Earl, or Marquis). Things happen glacially, and the back and forth took some figuring out… Again, this is that irksome thing I hate about writers who have no actual story and are merely holding things off for shock value: they have characters withhold key information until the very last minute possible or avoid answering direct questions and just monologue instead; it was In The Summer House all over again. However much a mess this play is though there was an opportunity for me (and now you) to learn what a Dame Lorraine is, so there’s that. And seeing as I’ve spoiled the bulk of the play, you can read for yourself how Picton goes into great detail for what he calls a Dame Lorraine which aids in giving the play its title. I would like to talk about the actual Dame Lorraine character that still exists today…

 

apollo

Old school Harlem

 

The Caribbean’s rendition of the cakewalk as discussed in Color Struck, is the simplest way of putting it. Mockery of the ruling French elite that became a thing of its own and can still be seen today in Caribbean carnival culture, hence all the photos of portly black women. More than one character exist and the photos throughout are of the modernized version of Madam Gwo Tete. When returning to the barracks (slave quarters) the slaves would emulate what they had seen while servicing French high society’s elaborate parties and coronations, exaggerating different portions of their bodies, however, for comedic effect. For Madam Gwo Tete it was humongous breasts then later an even bigger ass, the ass originally belonging to Madam Gwo Bunda. So, should you read Dame Lorraine, you’ll have a better understanding of what Picton means when he talks about seeing a performance and his mumbling off of various words attached to the word “Madame.” Lastly, all of the Dame Lorraine characters don masks so as not to make out the “respectable citizen” behaving so lewdly behind underneath the costume.

 

image

Dame No. 3

 

I didn’t necessarily have high hopes for this play though I did hope that it would be decent. It being my B-Day month I wanted to select something from a black playwright and about an issue I’ve been thinking about a lot lately: Family. There’s not much to glean from here other than the fact that I would never do any of the heinous acts committed in this story to my own blood… I’ve always enjoyed the dynamic of families coming together for an event, light or tragic, in one location and maybe not this story but something much milder will always be relevant, especially if it charts the fragmentation of daily family life and the overall looseness of what constitutes a family in the 21st century. Stories like that never get old whereas Dame Lorraine, I couldn’t be happier if it’s never mentioned past this point. Well, that’ll have to suffice. I’m in New York City for the first time ever! and there’s an entire city filled with tall skyscrapers and moving about are 8 million people with 8 million stories—and I need to go finish seeing what that’s about! I’d love to tell you what’s up for next month but my laptop is Los Angeles but I’m sure it’ll be better than this play. Happy Birthday, me! Thank you, New York!

 

 

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‘Til August…

 

 

Rating: 1.5/5

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Confessions of an American Amateur Theater-Reviewer: Preliminary Confessions #1 | Color Struck

Posted in Theater Review with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on February 19, 2017 by gregnett
masks

Comedy. Tragedy.

Confessions of an American Amateur Theater-Reviewer
PRELIMINARY CONFESSION #1

I have often been asked—by myself mostly, and in my head at that—how I first became an amateur theater reviewer; and have worried, undeservedly, about the opinion of my acquaintance—again, myself mainly; it being reasoned that I should rely primarily upon my worldly experiences and incorporate them here, by way of serialized installments that are hopefully not too indulgent—though that often tends to be the case with writers—simply for the sake of adding an element of mystique around what it is that I’m doing: theater—rather, old stage play—criticism. This, however, is only a small portion of what actually goes “into it the process” — obviously. True it is, that for ten years (2007-2016) I actively pursued a film career and on occasion did partake in going to the theater, mainly for the fact that it provided me with a small break from my craft (screenwriting and filmmaking) and the frustrations that go along with it: but, so long as I experienced the theater from this angle, I was effectually guarded from all the positive aspects the theater offered, even more so by the long periods between visits where the time away was spent toiling away at what at the time I thought would be bring me pleasure (happiness). It was not for the purpose of creating pleasure, but of mitigating pain, pain of the worst degree, that I later returned and began to use the theater as an occasional sedative for my creative desires. In the thirty-first year of my age, a most painful realization of life, which I had first experienced about ten years before but for something entirely different, barreled into me with the force of ten-thousand dump trucks. This area of my life, as I have stated before in an earlier blog or two, will be expanded upon this summer when I summarize my first ten years (a decade!) living in Los Angeles—and my career ups-and-downs will be one of the many highlights. However, during the period of grief and dejection (that is, from 2011 to 2013 roughly) the theater, even reading (my own work included) pretty much flat-lined: for the two following years I could only resuscitate them at intervals: but now, under more favorable circumstances, from cheerfulness of spirit, the “pain” now yields no other remedy but the theater and any other communal event as well as a renewed passion to write again—though in a different format than I originally had planned. As for those salad days—which brought about this “complicated” relationship between theater and me, which in themselves are quite interesting, as well as the situations that produced them—I’ll have to anecdote about them at a later point in the future and too then answer fully what is the first preliminary question. For now, we turn our attention to Color Struck.

 

dixie-hwy-osceola-co-1920s

County where Zora grew up in Eatonville

 

Title: Color Struck (1926)
Playwright: Zora Neal Hurston
Time Period: Early Modernism (Harlem Renaissance)
Plot: Several black couples travel by train to a regional cakewalk competition.
Dope Line(s):

[Scene 1]

 JOHN
Yes, I want you to love me, you know I do. But I don’t like to be accused o’ ever’ light colored girl in the world. It hurts my feeling. I don’t want to be jealous like you are.

[Scene 2]

EMMA
Oh—them yaller wrenches! How I hate ‘em! They gets everything they wants—

[Scene 2]

EMMA
He went and left me. If we is spatting we done had our last one. Ah, mah God! He’s in there with her—Oh, them half whites, they gets everything, they gets everything everybody else wants! The men, the jobs—everything! The whole world is got a sign on it. Wanted: Light colored. Us blacks was made for cobble stones.

 

gator

Florida gator.

 

“That’s just the way it is, things will never be the same”—at least that’s how I remember the chorus to Tupac Shakur’s Changes going. Makaveli makes short work of Bruce Hornsby’s original record, adding heft with an ever-jabbing bassline that pulsates behind the sample, as he unleashes a barrage of unfiltered lyrical content depicting the miserable conditions that African-Americans were left stranded in, in the aftermath of the trickle-down Reagan Era 80’s and the gas-guzzling post-Bush Sr. 90’s… And on that note I’d like to say: Happy Black History Month boys and girls and aliens. I’ve decided to crack open this nut from the early 20th century in honor of. Remembered more for her seminal work, Their Eyes Were Watching God, Zora Neale Hurston’s stage play Color Struck had been buried deep underneath a mountain of greater works from the time period until it was unearthed in the 1970’s and extracted still ripe from the pages of the now defunct Fire!! Magazine (published in 1926; only one issue ever pressed), immediately anthologized, and has been hobbling along ever since.

 

fire-magazine

Fire!! [R.I.P.]

 

Man, there are some painful revelations that I’m having in my 30s. My brethren and I have been up shit creek for so long, much longer than any of us would care to give thought. And the more I dig up artifacts (sheet music, newspaper articles, corn mix boxes, etc.) from our past, the more I realize how much “baggage” we have still to “unpack”—and skin is one of them. Why we haven’t let this go, why we’ve allowed this to divide us, confounds even the most astute and the most militant amongst the Diaspora—Willie Lynch Theory or nah. Color struck—the stage play’s title defined—is the attitude/allure that darker-skinned African-Americans have for lighter-skinned African-Americans’ (and whites’) skin tone. It’s an old saying amongst Blacks believing that those with lighter skin complexions and Eurocentric features (blue eyes, hawk’s beak nose, “good” hair, washboard ass) are the epitome of Beauty thus more desirable—and what one should aspire to emulate. Further, it is a colorism within one’s own race—an “intra-racism”, if you will. For one to be color struck it is to be stung with an arrow equivalent to Cupid’s; it roils forth the same sort of reckless whirlwind passion of that of star-crossed lovers (Boom! Tie-in to last month’s review) — but rooted in a heated jealousy. The skin “issue”, unfortunately, seems to be generational at this point—which is a bit of heavy-handed foreshadowing on my part. So not to ruin it all by stating it now, I pause to say: One Love to my departed sistah Zora… Oh, and please allow me the honor of nitpicking (critiquing) your work.

 

zora_photo

Zora. Zora. Zora.

 

The first two decades of the 20th century were an interesting time for Blacks in America. What’s billed is a renaissance (Harlem Renaissance; mid-1910’s to mid-1930’s) but if one were to dig a little deeper one would we see that there was an aggressive—and admittedly successful—effort on (white) America’s part to industrialize and indoctrinate socialize Black people. Another notable takeaway of the time period is the outright feverish eagerness on the gens de couleur libres’ part to be “recognized by” and “accepted into” the white (WASP) Elite—and the bulk of the North’s efforts (and moolah) benefited these Uncle Toms. Gens de couleur libres (free people of color) is the term that was applied to people of African descent—a large portion of them being of mixed race—who had never been subjected to the harsh conditions of plantation life. By the 1920’s this group had already become a silent “black aristocracy” primarily in my home state of Louisiana (New Orleans) — referred to there loosely as Creole (“light-skinned” African-Americans). However, these gens de couleur libres did reside in other parts of the country and just like the former slaves had migrated North and West during The Great Migration (mid-WWI more or less through the 1950’s). The 1920’s is also the same period of time in which the black aristocracy’s “power structure” started to become undone via American legislation (Plessy vs. Ferguson [1896; the ripple effects carried into the 20th century], the stripping of personal wealth, the removal/refusal of aid to institutions) and hate crimes (race riots, arson of black businesses, murder) — though a good of bit of their “power” was salvaged by graveling at the feet of the white Establishment for crumbs. Today, there is still a small, insular group of Blacks (again mostly “light-skinned”) who relish the fact that their family’s lineage as gens de couleur libres can be traced back to before the Civil War (spring of 1861 to the spring 1865).

 

blackcreole_circa1860s_neworleans

Creole Man, circa 1860s

 

Again, none of this is to be divisive—or to point the finger. I mention the above only for context, in hopes that a generalized outline of the times (Color Struck’s setting: rural Florida 1900; and the same locale 20 years later) will give one an understanding, and add body and texture to where Zora’s story unfortunately falls short…

And how could she know that her play would still have possible relevance in the 21st century? Maybe in her mind the idea of Black people still squabbling 90 years later over something as arbitrary as skin tone would seem downright cuckoo. Surely a non-issue like that one would’ve already worked itself out in all that time… Hold up; let me fall back. I’m being way too presumptuous. Besides, there’s no need to speculate on what Zora’s thoughts might’ve been. The fact of the matter is that there’s no real way of me—of any of us—ever knowing, so…

 

gcrr100a

Jim Crow rail car, late 19th century

 

Color Struck is an easy enough story to follow. All that I’ve mentioned above along with the arrival of immigrant groups from Europe (Irish, Italians, Jews, etc.) and a smaller, second Industrial Revolution which took in its grasp many blacks and whites (and Mexicans and indigenous) shifted the United States’ economic power and focus to the North (factory work) and to the West (expansionism) as well, decimating the South’s rural economies (agriculture by way of livestock and free human labor) in the process. The effects of which were deeply felt in the state of Florida where Color Struck’s story takes place. Several black couples are traveling from Jacksonville to St. Augustine by train to a regional cakewalk dance competition—which is basically the best thing smokin’ seeing as there ain’t much to do now that most of the jobs are gone and small gatherings like these play an integral role in keeping what little community there is left intact. As for this cakewalk, it is a leftover from plantation life, it being a mockery of whites’ ballroom dancing at first—but then taking on a life of its own. I’d go into greater detail describing it but then I’d be robbing you of your own personal scavenger hunt (Google/Bing). I’ll say this much: just think Soul Train line. And if I have to explain what that is—then I give up…

First impressions: Boy, things sure have changed. Who travels by train nowadays? This means of mass transit always fascinates me because so much literature—Black or otherwise—from this time period starts off this way: someone or a group of people en route to a destination by rail line. More so the uncommon here, as this particular railway car is packed to the brim and segregated by race (Negroes). However, there’s still a noble affable air in the setting, and to Zora’s credit, she presents what is the opening scene in a very matter-of-fact fashion. One could easily mistake it for a passage in a William Dean Howells novel—which it clearly isn’t, and in doing so, one would be denying Zora her proper respect.

 

jimcrowcar2

Early 20th Century satire

 

A fairly sizeable cast—I say five or six—have some weight against the story but it is the character Emmaline Beazely (called Emma throughout) who is the most fleshed out. She’s traveling with her boyfriend John and a few others. She and John though are “dark-skinned”, John himself being a shade lighter (not “light-skinned”). And John—well, I guess they still make guys like John: kind, considerate, loyal, gregarious. So it was a bit disconcerting to see him to have to bear the grunt of Emma’s wrath for the majority of the proceedings. Skimming Zora’s bio afterwards, I learned that this was a recurring figure of hers: a strong (somewhat broken) woman whose only love is of the selfish-angry-hurt variety. In today’s world that kind of “acting out” (characterization) has to have some sort of context, I feel. Because here her rage swishes back and forth around the rim of the cup so much that it made me speed through the middle parts of the play a lot quicker than what I would’ve liked to just to see what this pain (and resentment) was rooted in. And then I get to the end of the play only to see that Zora opted to go the Manchester by the Sea route—which is to say absolutely nothing, implying basically that Emma can’t “beat it”, whatever it is… A bit of a spoiler on my part I guess. But the actual ending, I cannot lie, I never saw coming (dope writing!).

Tossing Zora a bone here, and to connect the pieces to my own review, what I believe Emma’s anger is rooted in is basically the world around her: a “thriving” but not yet failing—though silent to some—black (“light-skinned”) aristocracy which because of her skin tone and/or her lot in life she can’t gain access to, and a rural Black community that has gone to seed, a community Emma possibly feels trapped inside of with no tangible means of escaping. And there won’t be any help from the other side (the rural white South) this time around either because they have their own to look after seeing as the U.S. government has its empirical claws clutching at things elsewhere. Yes, there are “light-skinned” Blacks who are still milling about like Effie, a mulatto girl loosely playing the foil to Emma, whose misfortunes are one in the same but Emma still sees her—and the people with skin like hers—as a threat. To Emma, it’s as if they’re encroaching on what little resources there are left (men, money, employment) and if she drops her guard even for one second people like Effie are going to make off with them. And any of these, maybe all, are potential areas of concern for one looking to adapt this play for television or film, or the stage.

 

white-colored_passengers

Reminders

 

As for the elephant in the room on whether or not this play holds up, the short answer: No! The long answer is a bit more complex and sort of takes away from the overall “spirit” of this theater review series. But in this case seeing as I’ve started off the blog post foreshadowing my sentiments, and it also being Black History Month—on top of other things—I figured: “Hell, I might as well say how I really feel and tack it on as best as I can to my conclusion.” Yes! Hell, yes! I think there’s a lot here that’s still relevant. Not just Black people but America at large seems to have fallen under some sort of weird, perverted colorism, the fallout of which lands often times in large clumps on the minds and spirits of those with really dark skin pigmentation who can’t cheat their skin tone without having to go through with a horrific skin-bleaching process which ends up doing more harm than good. We’ve gotten way too obsessed as a society with wanting to be hazel, and chestnut, and caramel, and brown (not in reference to Latino), and bronzed, and olive (existing as black and green in nature but as light brown in American lexicon; okay sure, whatevs), and tanned… and vice versa so as not to get any darker. A nation as diverse and as narcissistic and as morally bankrupt as ours has cross-pollinated itself to the hilt thanks to the Internet which has now made cultural appropriation the easiest it’s ever been to commit in human history, not to mention what has been imprinted on all of our psyches since this country’s inception (Native American Holocaust) up to and through the Civil Rights Movement (1950’s through the end of the 1960’s; true equality for East Asians, Hispanics, the indigenous Native Americans, African-Americans, Central and South Asians, and the rest of Eastern Europe and Africa) into today. We are all color struck. We are all in awe of each other’s natural skin and features that cosmeticians and surgeons from the Upper West Side of Manhattan to the pricey enclave of Beverly Hills neighboring my beloved Los Angeles have amassed a miserly fortune off of our insecurities (neurosis).

Getting off my soapbox and back to Zora, I think that her legacy is in serious jeopardy. In an Age where more and more people are favoring video content over the written word, I fear that her work may get left behind simply because this generation of content providers trends towards lazy and many of them aren’t going to want to put in the work necessary for a story like this one—and many of her others—which don’t lend themselves over easily to contemporary story conventions. And that’s sort of the other big knock on Zora: her lack of theme. And then, of course, the cardinal sin anywhere in the universe: telling a story that has no plot. More reputable critics have said that her plays and novels are “morality tales” but that to me is like when a filmmaker makes a painfully-bad movie where nothing happens and should anyone ask why that is, the filmmaker defends his/herself by saying that “It’s Art! You just don’t understand.” It’s an answer like that that makes me want to key their car… I mean no disrespect, but that’s the case here: no theme really, and no plot. All in all, if Color Struck is on your reading list—read it. If it’s not, yet something’s compelling you to read it, you’ve been warned.

 

fmatters

Black family on TV, late 1980’s

 

And one last thing on colorism as it pertains to Black people—which I mentioned earlier at the top of this blog post by way of Tupac, recalling his lyrics and frustration over the fact that nothing ever changes. Well, I can concede that the air around the skin “issue” has improved somewhat, although I still have to consider where we all are in the macro- sense… But every time Black people have come close to putting this “issue” behind them the Media not so sneakily places it right back in front of us—why is that? The photos above and below this paragraph I leave to you to dissect on your own. Still, I can’t help but say, “Come on, Black people. We should know better.”

 

empire-tv

Black family on TV, 2010’s

 

Rating: 2/5 stars

 

 

stage-chair

‘Til March…

Tuesday Thinker – Week #3 August 2016

Posted in Writing & Poetry with tags , , , , , , , , , , , , , , , on August 16, 2016 by gregnett
image

“AphroWoman: In Transit” by CHDWCK80

“We live in a society of an imposed forgetfulness, a society that depends on public amnesia.” ― Angela Davis

Tuesday Thinker – Week #2 July 2016

Posted in Writing & Poetry with tags , , , , , , , , , , , on July 12, 2016 by gregnett

“…life as we live it is a battlefield where envy is sharp and slanders fly thick and fast.” – Horace, Satire 3

Tuesday Thinker (I’m Baaaaccck!!) – Week #1 July 2016

Posted in Writing & Poetry with tags , , , , , , , , , , , , on July 5, 2016 by gregnett

I’m back from a much needed vacay… Did ya miss me? Probably not… Anyhoo, the battery’s charged and now it’s full steam ahead.

“Divya Jyoti Buddha” by Madhumita Bhattacharya

“To be yourself in a world that is constantly trying to make you something else is the greatest accomplishment. ” — Ralph Waldo Emerson

Tuesday Thinker – Week #2 May 2016

Posted in Writing & Poetry with tags , , , , , , , , , , , , , , , on May 10, 2016 by gregnett

“Parody” by Art Posav

“The only way in which a human being can make some approach to knowing the whole of a subject is by hearing what can be said about it by persons of every variety of opinion and studying all modes in which it can be looked at by every character of mind. No wise man ever acquired his wisdom in any mode but this.” — Johns Stuart Mill

Tuesday Thinker – Week #4 April 2016

Posted in Writing & Poetry with tags , , , , , , , , , , , , on April 26, 2016 by gregnett
Hom Nguyen, Prince

“Prince, 2014” by Hom Nguyen

“When you challenge other people’s ideas of who or how you should be, they may try to diminish you. It can happen in small ways in hidden places, or in big ways on a world stage. You can spend a lifetime resenting the tests, angry about the slights and the injustices. Or, you can rise above it.” — Carly Florina