More Elizabeth Alexander

Emancipation

Corncob constellation,
oyster shell, drawstring pouch, dry bones.

Gris gris in the rafters.
Hoodoo in the sleeping nook.
Mojo in Linda Brent’s crawlspace.

Nineteenth century corncob cosmogram
set on the dirt floor, beneath the slant roof,
left intact the afternoon
that someone came and told those slaves

“We’re free.”

Race

Sometimes I think about Great-Uncle Paul who left Tuskeegee,
Alabama to become a forester in Oregon and in so doing
became fundamentally white for the rest of his life, except
when he travelled without his white wife to visit his siblings —
now in New York, now in Harlem, USA — just as pale-skinned,
as straight-haired, as blue-eyed as Paul, and black. Paul never told anyone
he was white, he just didn’t say that he was black, and who could imagine,
an Oregon forester in 1930 as anything other than white?
The siblings in Harlem each morning ensured
no one confused them for anything other than what they were, black.
They were black! Brown-skinned spouses reduced confusion.
Many others have told, and not told, this tale.
When Paul came East alone he was as they were, their brother.

The poet invents heroic moments where the pale black ancestor stands up
on behalf of the race. The poet imagines Great-Uncle Paul
in cool, sagey groves counting rings in redwood trunks,
imagines pencil markings in a ledger book, classifications,
imagines a sidelong look from an ivory spouse who is learning
her husband’s caesuras. She can see silent spaces
but not what they signify, graphite markings in a forester’s code.

Many others have told, and not told, this tale.
The one time Great-Uncle Paul brought his wife to New York
he asked his siblings not to bring their spouses,
and that is where the story ends: ivory siblings who would not
see their brother without their tell-tale spouses.
What a strange thing is “race,” and family, stranger still.
Here a poem tells a story, a story about race.

Elizabeth Alexander vai ler poemas na posse de Obama