Tashi and Celie

The identity struggle Tashi is going through concerns the conflict between traditional values and a modern lifestyle. She wished to go through the “scarification” ceremony to maintain her standing in the old-fashioned culture, but this caused her great pain and distanced her from Adam, who takes a more modern view of the world. This is linked to Celie’s emotional struggle because both women are attempting to reconcile contrasting versions of the world around them and the people in that world. As Tashi must try to navigate Adam’s disapproval, her own culture, and the feelings she has for Adam, Celie is trying to reconcile the differences between the Shug she knew and the woman Shug has become, falling in love with a 19-year old boy. She must attempt to remain happy while her world is changing and the very basis of her identity and previous happiness is potentially being taken from her. Though the exact circumstances are not identical, both women are dealing with a fundamental conflict between two worlds, and both are having a great deal of trouble resolving that conflict. Tashi, unable to reconcile her past and future cultures, flees both, as well as fleeing Adam, by going into the bush to join thee mbeles. Celie cannot flee into the bush, but she withdraws from Shug, refusing to speak to her, retreating within herself and only really maintaining contact with Nettie, someone who is outside of the current situation and can give her some solace and perspective, despite the fact that she may already be dead.

Shug, Sofia, Celie

The three main women we’ve encountered so far have a few key similarities. Each of them is forced to exist in a male-dominated society that constantly tries to oppress them, to objectify them, to weaken them. Celie and Sofia both grew up in large families with men who tried to physically assault them. Even Shug Avery has been cast out from society, living more freely but constantly with the disapproval of men and the condemnation of everyone who does not live loosely like she does. Celie is different from the other two women in that she gives in to the oppression of men instead of fighting back. When she is abused or beaten, she merely retreats inside of herself, letting everything happen. In contrast, Sofia fights back physically, acting like a man and using her fists and weapons to defend herself. Even Shug has her own way of resisting, using both her words and her departure from traditional societal norms to escape from the abuse she sees. Shug Avery and Sofia are different from one another in that Sofia lives within traditional norms, raising a family with Harpo and remaining with her children and her previous family throughout. Shug refuses to stay within those constraints, and even when she bears three children with Albert she does not raise them, continuing her lifestyle of singing and partying. Shug and Sofia are also able to love men, to recognize them as individuals rather than faceless beings, and to feel real emotion towards them. Celie cannot feel anger for the men who abuse her, but she cannot feel love, either.

J.

J. Sutter, the main character from this selection, is an outsider. He is a black man entering West Virginia at a time when blacks are still not viewed quite as equals. When Alphonse ruminates that blacks are now called African-Americans, he shows that blacks are gaining more acceptance, but there is still obvious discomfort even on his part, though he is not even a southerner like many of the people at the convention. The convention is near Talcott, West Virginia, and is primarily composed of white people, despite the fact that the convention is being held to honor a black man, John Henry. The convention is also announcing the start of a new commemorative stamp honoring the same steel-driving hero.

J. is not a great man. He is a reporter, sent down to cover the convention and write a brief story about it, but he seems much more interested in drinking and eating than he is in writing the story. He knows he can write his bried piece quickly and with little effort, and he hopes he does not have to do real research. He plans on getting a single, effective quote from a member of the convention, but he is clearly not straining himself in the realm of his work. His environment clearly makes him a bit uneasy, but he has become more used to being a black minority in a room full of white people. He blends in fairly well, acting comfortable and interacting with other people with little visible trouble. Despite the discomfort he may cause in other people, J. Sutter navigates a somewhat hostile environment well, primarily by playing it cool and not caring too much what people think.

The Younger Decision

I think that Walter Lee Younger made an almost impossible decision. To decide between pride and money, in a sense even economic survival, is something that no man should have to do. On the one hand, the money from the house would have given Walter another chance to make his way in the world - $3500 is a lot of money, and he could have once more gambled it on his future. However, in exchange he got pride, the belief in himself and in his family as people who would not belittle themselves in order to make a dollar. Walter brought dignity back to his family, after it had been all but taken from them by the cruelties of whites and by the duplicity of men Walter thought were his friends. In the end, I do agree with Walter’s decision. It would be so very difficult to take that path, to take the road that would lead to hard work and suffering and probably discrimination rather than an easy and quick check. However, Walter gave himself a sense of self, and also gave a solid future to his son and his family. A house is an important thing, and as Mama expressed to Travis, a future for the next generation to inherit and build upon. I agree with Walter’s decision because it was the right thing to do, even if it seemed painful and difficult. I cannot predict what would next happen to the Younger family; the neighborhood they are moving into seems hostile, and the economic and discriminatory troubles they will likely face will probably be very difficult. However, the family is strong, newly so thanks to Walter’s decision, and I believe they will be able to make it through whatever comes their way with renewed strength and pride.

The Negro Problem

The “Negro Problem” has an intense effect on the soul of blacks in America, though the direction that effect takes differs dramatically depending on the person, their status, and where they live. First of all, there is a tremendous lack of self-confidence, a lack of surety in the soul of blacks, who are forced to live a double life, forced to match their own inner thoughts and voices to outside perceptions. This creates a “peculiar wrenching of the soul” (737). One of the effects of this double consciousness is a deep bitterness, an anger that transforms faith and religion more into a curse and a sneer at god and spirituality than an actual worshipping process. Fatalism abounds, and the soul cannot meet its full strength because it is cast down by both outside forces and the internal cynicism bred of the tireless oppression blacks face. The other potential result is a kind of sly, simmering resistance, a desire to outmaneuver and outthink the whites, exploiting their weakness and taking what is rightfully theirs by wit and deception. This both hurts the souls of blacks because they can no longer be who they are, can no longer express courage or individuality, but must become sly and manipulative. It also forces them to play a part constantly, to pretend to be accepting and even loving of the segregation and oppression they experience. This further deepens the pain they feel in their souls by denying them the means to complain about or rail against their unfortunate situation.

Ethics

The ethics of my life do not often come to light; they are more of a background concept, subtly guiding actions. If forced to describe some of them, I would likely fall back on to certain code words like honesty, decency, honor, respect, conventionality, excellence, accepting, ecumenical. However, I recognize that at my tender young age my ethics are far from concrete, and I find this in my own conflicted response to decisions I have to make. When I follow the ethical teachings of my parents, I strike out on my own, not caring what people think of me and doing what it right and moral on a grander scale, trying to treat people fairly, to reach beyond myself, and to strive for something better. To discourage those who would do me harm from associating with me, to pursue isolation rather than gratification. However, when I find myself falling into using the moral compass of my friends and peers, the thoughts of those around me matter more than anything else. After all, what is the point of living an isolated life? Where is the importance of doing anything; academically, morally, physically, if one remains isolated, if one does not care what the rest of the world thinks. Above all, my ethical code teaches me to be fair, to be just, to observe a situation objectively if possible, and to make the decision that is the most correct, especially if I can help another person avoid suffering because of it. I admit openly (because honesty is another piece of my higher ethical code) that I often fall short of these goals and thoughts, but they remain a vital piece of how I shape and make my decisions and actions through all aspects of my life.

Washington (Booker T)

Washington is answering the question of whether African-Americans should flee north or stay in the south with the same answer, but for a different reason. He, like Fredrick Douglass, believes that the place of freed slaves did not remain universally in the previously free states of the north, but in the homes, communities, and states to which they had become accustomed, regardless of previous condition of servitude. Washington believes that the only way for blacks to receive their free rights is through a steady build-up of influence and respect. They need not chase their political goals directly, because, as he points out, southern white leaders will only meet these demands with reticence and backtracking, accomplishing the opposite of what is desired. Instead of starting from the top, of judicial and political agitation, Washington states that African-Americans should start from the bottom, tilling fields and working in factory jobs, proving that they are able and willing to help the South grow and prosper. As soon as Southern white leaders see the ability, loyalty, and pride of freed blacks, they will naturally reward this effort and ability with the political rights he has denied agitating and “ungrateful” blacks. Through this slow, but steadier and more sure means of achieving civil and political rights, African-Americans in the south will be able to prosper, becoming much more than they were previously allowed to be. If they flee to the North, none of these opportunities are available, and they will be like the passengers on the raft, failing to find their goals because they are not willing to look for them where they are.

Lovers of the Poor

In “The Lovers of the Poor,” the author uses the phrase “loathe largesse,” and “loath-love largesse” to refer to both the gifts/ money the ladies are about to give and to the attitude the women carry to this act. These women are attempting to do good in the world, to donate some of what they have to the worthy and deserving poor. However, the loathe-love qualifier in front of largesse seems to suggest that the women have a mixed attitude about what they are doing. A potential interpretation of this is that the women are feeling both emotions towards the poor they are helping. They love them, with good old-fashioned Christian charity, but part of them is uncomfortable with the squalor and filth in which they live. The rest of the poem seems to support this theory, because there is a sharp contrast between the vision of the poor the ladies hold in their minds, and the version they are forced to confront. They enter the slum with love, prepared to give of themselves for that love, but when confronted with reality their minds begin to shift. They see how truly miserable the lives of the urban poor are, and rather than being compelled to do more for the cause, the women are disgusted, and flee the slum, promising themselves that they will go to another slum. Throughout, the women are battling with how they know they should feel about the poor, and how they really feel. In the end, though, reality is too much, and they do not follow through on their Christian promise.